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THE LAST JUDGMENT
CONCERNINGThe Last JudgmentANDBabylon DestroyedAND A CONTINUATIONCONCERNINGThe Last JudgmentAND CONCERNINGThe Spiritual Wo...
Printed in Great Britain by Eyre and Spottiswoode LimitedHer Majestys Printers at The Thanet Press
Translator)s PrefaceThe work Concerning the Last Judgment was first published inLondon in 1758. In that year there appeare...
KEY TO ABBREVIATIONSIN FOOTNOTE, P. 12A.C. Arcana Cae1estiaN.J.H.D.	 The New Jerusalem and itsHeavenly DoctrineH.H. Heaven...
The Day of the Last Judgment does not mean the0)cvDestruction of the WorldProcreations of the Human Race on Earth will nev...
-------~-	 CONTENTS ~ rAd4...~ - ( CONTINUATION CONCERNING THE LAST ) I,~ -::.J_U-.:.DGMENT ~r )(1 - The Last Judgment has...
CONCERNINGThe Last JudgmentANDBabylon DestroyedTHUSTHE FULFILMENT AT THIS DAY OF ALLTHE THINGS FORETOLD IN THE APOCALYPSEF...
The Day of the Last Judgmentdoes not mean theDestruction of the WorldI Those who do not know the spiritual sense ofthe Wor...
I] THE LAST JUDGMENTand especially in the section there on The Conjunction of Heaven withMan by Means of the Word (n. 303-...
THE LAST JUDGMENT [3C£LESTIA1 as below. I would bring forward one or two passages fromthe Word from which it can be compre...
4] THE LAST JUDGMENT4 Also, by , to create in the spiritual sense of the Word issignified  to form, , to institute and  to...
(:...0Procreations of the Human Raceon Earth will never cease6 Those who have accepted the belief concerning the lastjudgm...
9]	 THE LAST JUDGMENToutermost, and then first came to a halt. The ultimate ofcreation is thenatural world, and in it the ...
THE LAST JUDGMENT [9section in the work HEAVEN AND HELL dealing with Space in heaven 5(n. 191-199). That the abodes of the...
9]	 THE LAST JUDGMENTof seein~in the natural world. In both cases, the communications arealmost alike but yet with the dif...
THE LAST JUDGMENT	 [10influx from heaven and so, without Divine guidance, would becomeinsane and would rush unbridled into...
12] THE LAST JUDGMENTthe affections of what is good and true among such men and angelswith societies of the heaven round a...
THE LAST JUDGMENT [13IThere is not one face that is exactly alike or the same as that ofanother, nor will there be to eter...
1~Heaven and Hell are from theHuman Race14* In the Christian world, it is wholly unknown that heavenand hell are from the ...
THE LAST JUDGMENTtowards the end. The angels said that the Christian world had gatheredsuch a belief about those in heaven...
IS] THE LAST JUDGMENTheart,  How can so vast a heaven with so many stars, and with thesun and moon, be destroyed and dissi...
THE LAST JUDGMENT	 [15believed it would be so. But they were greatly astonished that theys-hould have been-msuch igOOrance...
--- - --16] THE LAST JUDGMENTthat they did not look towards heaven but towards the world andaccordingly also towards hell....
THE LAST JUDGMENTthemselves, they are then astonished that the Church knows nothing~ning any such~ state of men after dea~...
18] THE LAST JUDGMENTmans internal, which is called his slirit, is, in its essence, an angeJ.1That an angel is in a comple...
THE LAST JUDGMENT [20it goes on to the ultimate. And when it is in its own ultima~e, it takes onits form, and-by means the...
22] THE LAST JUDGMENTMter death, man is possessed ofevery sense, and ofall the memory,thought and affection that he had in...
All Men) as many as have been bornfrom the BeginningofCreation andhavedied) are either in Heaven or in Hell23 Firstly, thi...
2THE LAST JUDGMENTalthough they might have seen that the spiritual man acts at its biddingin everything and each single th...
THE LAST JUDGMENT25 That every man after a life in the world lives to eternity isestablished from the fact that man is the...
THE LAST JUDGMENT4 The angels went on to say that the reason for many oCth~_so-calledintelligent in the Christian world-no...
THE LAST JUDGMENTas many as have been born from the beginning of creation and havedied, are alive, some in heaven and some...
3THE LAST JUDGMENThundreds of thousands together. Hence, it is clear that the n~t]lr.all worl~ in which men are on earth c...
G)The Last Judgment must be where allare together) there/ore in the SpiritualWorld and not on Earth28 Concerning the last ...
28] THE LAST JUDGMENTby these words, namely, that when it is the end of the Church, theLord will..~pen up .t!:e: spiri!u_a...
THE LAST JUDGMENThave put on the spirituaL In the spiritual body also, man appears suchas he is as to love and faith, for ...
THE LAST JUDGMENTin the natural world. There the good and the evil can be together,neither knowing the nature of the other...
-- -(.:i)The Last Judgment takes place whenthe Church is at its end)" and the Churchis at its end when there is no faithbe...
34] THE LAST JUDGMENTrestored. This now is what is called the last judgment concerning whichmany things [will be told] in ...
THE LAST JUDGMENTmemory and the thought from it is only the entrance through whichintroduction takes place. Whether you sa...
237] THE LAST JUDGMENTdoes not effect anything, but only faith does. When they were toldthat charity and faith are one, ju...
THE LAST JUDGMENT [38enlightened from spiritual light, it sees Divine truth as in the night,and does not know from elsewhe...
39] THE LAST JUDGMENTThe doctrinals concerning faith alone destroy charity (n. 6353, 8094).Those who separate faith from c...
THE LAST JUDGMENTThey know not what good is, nor what heavenly love is, nor what charity 6is (n. 2517, 3603, 4136, 9995)·C...
39]	 THE LAST JUDGMENTCharity is to know truths, to will truths and to be affected by truths forthe sake of truths, that i...
Swedenborg THE-LAST-JUDGMENT-London-1758-Amsterdam-1763-The-Swedenborg-Society-London-1961
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Swedenborg THE-LAST-JUDGMENT-London-1758-Amsterdam-1763-The-Swedenborg-Society-London-1961
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Transcript of "Swedenborg THE-LAST-JUDGMENT-London-1758-Amsterdam-1763-The-Swedenborg-Society-London-1961"

  1. 1. THE LAST JUDGMENT
  2. 2. CONCERNINGThe Last JudgmentANDBabylon DestroyedAND A CONTINUATIONCONCERNINGThe Last JudgmentAND CONCERNINGThe Spiritual WorldFROM THE LA TINOFEMANUEL SWEDENBORGTHE SWEDENBORG SOCIETY(INCORPORATED)20/21 BLOOMSBURY WAY, LONDON1961
  3. 3. Printed in Great Britain by Eyre and Spottiswoode LimitedHer Majestys Printers at The Thanet Press
  4. 4. Translator)s PrefaceThe work Concerning the Last Judgment was first published inLondon in 1758. In that year there appeared from the pen of Emanue1Swedenborg five works, in Latin, in the following order: The Earths inthe Universe, Heaven and Hell, The Last Judgment, The New Jerusalemand its Heavenly Doctrine, and The White Horse.Five years later A Continuation concerning the Last Judgment andConcerning the Spiritual World was published in Amsterdam. Thissmall work was based on a manuscript posthumously published asPart vii, section i of the Diarium Spirituale edited by Dr. J. F. 1. Tafeland subsequently published in English under the title The Last Judg­ment (posth.). In the period 1763 to 1764 six other works were alsopublished in Amsterdam, namely; Four Doctrines of the New Jerusalemconcerning The Lord, The Sacred Scripture, Ltfe and Faith; DivineLove and Wisdom; Divine Providence.A second Latin edition of the Continuation was edited by Dr. J. F. 1.Tafel in 1846 and Latin editions of both The Last Judgment and theContinuation were edited by the Rev. S. H. Worcester in 1889.In 1788, the Rev. Robert Hindmarsh produced the first Englishtranslation. Later translations or revisions were made as follows:by Dr. J. J. Garth Wilkinsonin 1839, the Rev. Dr.J. Bayley in 1875, Mr.J. Speirs in 1892 and the Rev. P. H. Johnson in 1951. In addition, therehave been issues of reprints. The works have also been translated intoa number of other languages.The present edition contains new translations of the original Latin.Biographical notes appended at the end of the volume on person­alities mentioned in the text were prepared by J. J. Garth Wilkinson asan addition to his translation, and are here included as being useful andinformative.Numbers have been inserted in the margin, indicating the sub­divisions used in Potts Swedenborg Concordance.I gratefully acknowledge the help of my Consultant, the Rev. J. E.Elliott, B.A., B.D., for useful suggestions offered and accepted, and forhis meticulous care in checking references.I am also indebted to Mr. John Chadwick, M.A., for his helpfulnessin elucidating obscurities in the Latin.DERBY, 1961. DORIS H. HARLEYv
  5. 5. KEY TO ABBREVIATIONSIN FOOTNOTE, P. 12A.C. Arcana Cae1estiaN.J.H.D. The New Jerusalem and itsHeavenly DoctrineH.H. Heaven and HellAND TO NOTES PP. 129, 132T.C.R. True Christian ReligionA.R. Apocalypse RevealedD.P. Divine ProvidenceC.L. Conjugial LoveL.J. Last JudgmentBrief Exp. Brief Exposition of the Doc­trine of the New Churchvi
  6. 6. The Day of the Last Judgment does not mean the0)cvDestruction of the WorldProcreations of the Human Race on Earth will neverceasec.0 Heaven and Hell are from the Human RaceAll Men, as many as have been born from the Begin­ning of Creation and have died, are either in Heavenor in HellThe Last JUdgment must be where all are together,therefore in the Spiritual World and not on Earth.0 The Last Judgment takes place when the Church is atits end; and the Church is at its end when there is nofaith because there is no charityIFrom ARCANA CR.LESTIA­L- Concerning FaithCharity"The Will and the Understanding"~ I1 All Things that have been foretold in the Apocalypsehave at this Day been fulfilled~ The Last Judgment has been accomplished~i) Babylon and its Destructionci) The former Heaven and its Abolition@ The state of the World and of the Church hereafterra.~ :Nos. 1-5 36-13 1­14-22 Lt­1323-2728-32 :t33-39 . 33Gag~ 373941Nos. 40-44 ~lt45-52 4~53-64 5~65-72 7"373,74 11~vii
  7. 7. -------~- CONTENTS ~ rAd4...~ - ( CONTINUATION CONCERNING THE LAST ) I,~ -::.J_U-.:.DGMENT ~r )(1 - The Last Judgment has been accomplished Nos. 1-7 6")The state of the World and of the Church before the I-~)</{J~ Last Judgment, and after it, 8-13 Zl 1­(~./ The Last Judgment upon the Reformed[1 - ~TINUATION CONCERNING THESPIRITUAL WORLD .~I~ The Spiritual World N 5 ..0 32-38 10 J);v) The English in the Spiritual World 39-47 I ai;­f ,,~ The Dutch in the Spiritual World 48-55 10 8The Papists in the Spiritual World 56-60 112c.~VIV..... The Papal Saints in the Spiritual World 61-67x..llC "1The Mohammedans in the Spiritual World, and(>C0 Mohammed 68-72 W}( )(xl The Mricans and the Gentiles in the Spiritual World 73-78 /2 c)The Jews in the Spiritual World 79-82 /23(x:v The Quakers in the Spiritual World 83-85 116>< ><. Ill"--- The Moravians in the Spiritual World 86-90 ,11,i­~rLNOTES ~ 129-133INDEX OF SUBJECTS 135INDEX OF SCRIPTURE PASSAGES 143viii
  8. 8. CONCERNINGThe Last JudgmentANDBabylon DestroyedTHUSTHE FULFILMENT AT THIS DAY OF ALLTHE THINGS FORETOLD IN THE APOCALYPSEFrom Things Heard and SeenFROM THE LATINOFEMANUEL SWEDENBORG2
  9. 9. The Day of the Last Judgmentdoes not mean theDestruction of the WorldI Those who do not know the spiritual sense ofthe Word haveonly understood that, on the day of the last judgment, all things in theworld visible to the sight of the eyes are to be destroyed. For it issaid that heaven will then perish together with the earth, and that Godwill create a new heaven and a new earth. They have even confirmedthemselves in this opinion from the statement that all are then to comeup out of their graves, and that the good are then to be separated fromthe evil, and so forth. But it is stated in this way in the sense of theletter of the Word, because this sense is natural and in the ultimate ofDivine order, where everything and each part of the Word containswithin it a spiritual sense. On account of this, he who understands theWord only in accordance with the sense of the letter can be led intovarious opinions, as has also happened in the Christian world where,from this source, so many heresies have arisen, and every single one ofthem is confirmed from the Word.But as no-one hitherto has known that, in everything and each part 2of the Word there is a spiritual sense, or indeed, what a spiritual senseis, those who have laid hold on this opinion about the last judgmentare, therefore, to be forgiven. But even now they may know that it isnot the heaven visible to the eyes that is to perish, nor the habitableearth, but that both of these are to remain; and that, by , a new heavenand a new earth is meant a new Church, both in the heavens andupon earth. A new Church in the heavens is mentioned becausethere is a Church there just as on earth; for the Word is there, andsermons, and a similar Divine worship just as on earth, but with thedifference that all things there, are in a more perfect state because there,they are not in the natural world, but in the spiritual world. Therefore,all there are spiritual men, and not natural as they were in the world.That such is the case may be seen in the work on HEAVEN [AND HELL],3
  10. 10. I] THE LAST JUDGMENTand especially in the section there on The Conjunction of Heaven withMan by Means of the Word (n. 303-310) and where Divine Worshipin Heaven is treated (n. 221-227).z The following are passages in the Word where the destruc­tion of heaven and earth is mentioned:Lift up your eyes to heaven and look upon the earth beneath, the heavensshall perish like smoke and the earth shall wax old like a ragged garment(Isa. li 6).Behold I will create new heavens and a new earth, and former things shallnot be remembered (Isa. !xv 17).I will make new heavens and a new earth (Isa. !xvi 22).The stars of heaven fell to the earth, and heaven departed as a scroll which isrolled up (Rev. vi 13, 14).I saw a great throne and One Who sat thereon, from Whose face earth andheaven fled, and their place was not found (Rev. xx 1I).I saw a new heaven and a new earth; the first heaven and the first earth hadpassed away (Rev. xxi I).In these passages, by , a new heaven is not meant the heaven visiblebefore our eyes, but heaven itself where the human race is gatheredtogether. For a heaven from the whole human race was gathered to­gether even from the beginning ofthe Christian Church, but those whowere there were not angels but spirits from a varying religion. Thisheaven is meant by , the first heaven which would perish. But whathappens to these will be told in detail in the things that follow. Thisis merely mentioned here so that it may be known what is meant by, the first heaven which was about to perish. Besides, anyone whothinks from any enlightened reason can see that it is not the starryheaven, that immense firmament of creation that is meant, but heavenin a spiritual sense. where angels and spirits are.3 It has been hitherto unknown that by , a new earth is meanta new Church on earth, since by , earth in the Word, everyone hasunderstood the earth, when yet by it the Church is meant. In thenatural sense, earth • is the earth, but in the spiritual sense, it is theChurch. The reason for this is that those who are in the spiritualsense, that is, who are spiritual just as the angels are, do not under­stand the earth itself when earth is named in the Word, but thenation which is there and its Divine worship. Hence it is that by, earth •is signified the Church. That this is so may be seen in ARCANA4
  11. 11. THE LAST JUDGMENT [3C£LESTIA1 as below. I would bring forward one or two passages fromthe Word from which it can be comprehended, to some extent, that by, earth is signified the Church.The floodgates from on high were opened and the foundations of the earthwere shaken; the earth was utterly broken-the earth was moved exceedingly;the earth staggers rolling like a drunken man, it swings like a lodge for thenight; and its transgression is heavy upon it (Isa. xxiv 18-20).I will make a man to be rarer than pure gold;-therefore, I will shake heaven,and the earth shall be shaken from its place, in the day of the kindling of thewrath of Jehovah (Isa. xiii 12, 13).The earth was shaken before Him, the heavens trembled, the sun and moonwere darkened, and the stars withdrew their splendour (Joel ii 10).The earth was stricken and shaken,the foundations of the mountains trembledand were shaken (Ps. xviii 7, 8).*and very many other passages.1 (From ARCANA C£LESTIA.) Earth in the Word signifies the Lords kingdomand the Church (n. 662, 1066, 1067, 1262, 1413, 1607, 2928, 3355, 4447,4535, 5577, 80Il, 9325, 9643)·The chief reason for this is that by earth is understood the land ofCanaan, and the Church was there from the most ancient times; hence it isalso, that heaven is called the heavenly Canaan (n. 567, 3686,4447,4454,4516,4517, 5136, 6516, 9325, 9327).And because in the spiritual sense by , earth is understood the nation whodwell there and their worship (n. 1262), it follows that earth· signifiesvarious things belonging to the Church (n. 620,636, 1066,2571,3368,3379,3404, 8732). The people of the earth are those who are of the spiritualChurch (n. 2928).An earthquake is a change of the Churchs state (n. 3355). A newheaven and a new earth signifies the Church (n. 1733, 1850, 2Il7, 2Il8,3355, 4535, 10373).The Most Ancient Church which was before the flood and the AncientChurch which was after the flood were in the land of Canaan (n. 567, 3686,4447,4454,4516,4517,5136,6516,9327).At that time all the places there became representative of such things asare in the Lords kingdom and the Church (n. 1585, 3686, 4447, 5136).For this reason Abraham was commanded to go there, since a represen­tative Church was to be inaugurated among his descendants from Jacob,and the Word was to be written, the ultimate sense of which was to consistof the representatives and significatives which were there (n. 3686, 4447,5136,6516).Hence it is that by , earth and by the land of Canaan is signified theChurch (n. 3038, 3481, 3705, 4447, 4517,5757, 10599).* The verse quoted is no. 7 in English versions, but no. 8 in the Schmidius Bibleused by Swedenborg.-Translator5
  12. 12. 4] THE LAST JUDGMENT4 Also, by , to create in the spiritual sense of the Word issignified to form, , to institute and to regenerate. Thus, by , tocreate a new heaven and a new earth is signifierl to institute a newChurch in heaven and on earth, as can be established from thesepassages:The people who shall be created shall praise Jah (Ps. cH 18).Thou sendest forth Thy spirit, they are created and Thou renewest the faceof the earth (Ps. civ 30).Thus said Jehovah, I am thy Creator, 0 Jacob, and thy Former, 0 Israel.Fear not, for I have redeemed thee, and have called thee by thy name; thouart mine.Everyone that is called by My name and whom I have created for My glory,I have formed him, yea, I have made him (Isa. xliii I, 7).(besides other passages).Hence it is that the new creation of a man is his reformation,since he becomes new, namely, from natural becoming spiritual; andhence it is that the new creature is a reformed man.!5 Concerning the spiritual sense of the Word, see the littlework THE WHITE HORSE MENTIONED IN THE Apocalypse.1 (From ARCANA C£LEST1A.) To create is to create anew or to reformand regenerate (n. 16, 88, 10373, 10634)., To create a new heaven and a new earth is to raise up a new Church(n. 10373).By the creation of heaven and earth in the first chapters of Genesisthere is described in the internal sense the raising up of the celestial Church,which was the Most Ancient Church (n. 8891, 9942, 10545).6
  13. 13. (:...0Procreations of the Human Raceon Earth will never cease6 Those who have accepted the belief concerning the lastjudgment that all things in the heavens and on earth are then going toperish and that, in place of them, a new heaven and a new earth aregoing to come into existence believe, because it follows from thesequence of things, that generations and procreations of the humanrace are afterwards going to cease. For they think that all things willthen have been accomplished and that men are going to be in a statedifferent from before. But because the destruction of the world is notmeant by the day of the last judgment, as has been shown in the pre­ceding section, it also follows that the human race is going to remainand that procreations are not going to cease.7 That procreations of the human race are to remain toeternity can be established from several things, some of which havebeen shown in the work HEAVEN [AND HELL], especially these:I The human race is the basis upon which heaven is founded.2 The human race is the seminary of heaven.3 The extent of heaven provided for the angels is so immense that itcannot be filled to eternity.4 Those who form heaven are, as yet, comparatively few.5 The perfection of heaven grows in proportion to the increase innumbers.6 And every Divine work has regard to infinity and eternity.9* The human race is the basis upon which heaven is founded.This is because man was created last, and that which was created lastis the basis of all things that precede. Creation began from the highestor inmost, because [it is] from the Divine, proceeded to the last or* There is no section numbered 8 in the Latin.-Translator7
  14. 14. 9] THE LAST JUDGMENToutermost, and then first came to a halt. The ultimate ofcreation is thenatural world, and in it the terraqueous globe with everything upon it.When these were completed, then man was created and in him weregathered all things of Divine order from first things to last; in hisinmosts were gathered all things which are in the first things of thatorder; in his ultimates, those which are in last things so that manbecame Divine order in a form. Hence it is that all things in, and withman are from heaven as well as from the world, from heaven thosethings belonging to his mind, and from the world, those belonging tohis body. For the things of heaven inflow into his thoughts and affec­tions, and present those [thoughts and affectionsriii accgf9...~ce JVlththe reception by his spirit, while the things ofthe world inflow into hissensations and deSlres "and present those [sensations and desires] inaccordance with the reception in his body, but in conformity with theagreements of the thoughts and affections of his spirit. That this is so2 may be seen in many sections where it is treated in REAYEN AND HELL,especially in the following:The entire heaven, as one whole, resembles one man (n. 59-67);Anyone Society in the heavens likewise (n. 68-72);Therefore each angel is in a complete human form (n. 73-77);And this is from the Lords Divine Human (n. 78-86);And further in thesection concerning the correspondence of allthings of heaven with all things of man (n. 87-102);Concerning, The correspondence of heaven with all things of theearth (n. I03-II5);and concerning, The form of heaven (n. 200-212).3 From this order of creation it can be established that there is such aclose connection fron:.. fi~t things to last that, when regarded together,they constitute one thing in which the prior cannot be separated fromthe posterior, just as a cause cannot be separated from its effect. Thusthe spiritual world cannot be sepl!rated fr?m the natural world, nor-thelatter from the former,consequently, the angelic lleavencannot beseparated from the human race, nor the human race from the angelicheaven. Wherefore, it has een provided by the Lord that the oneshall render mutual services to the other, namely, the angelic heaven4 to the human race, and the human race to the angelic heaven. Henceit is that the angelic abodes are indeed in heaven, to appearanceseparated from the abodes of men, but yet they are with a man in hisaffections of what,is good and true. Their being presented to thesightas separated is only an appearance as may be established from the8
  15. 15. THE LAST JUDGMENT [9section in the work HEAVEN AND HELL dealing with Space in heaven 5(n. 191-199). That the abodes of the angels are with men in theiraffections of what is_good and true is meant by theSe words- of theLOrd": -He that loveth Me keepeth My saying, and My Father will love him, andWe will come to him and will make Our abode with him (John xiv 23).By Father and by , Lord * there is also meant heaven, for wherethe Lord is, there is heaven, for the Divine proceeding from the Lordmakes heaven (see in the work HEAVEN [AND HELL], n. 7-12, and n. 116-125); and also from these words of the Lord:The Comforter, the Spirit of Truth abideth with you and is in you 6(John xiv 17).The Comforter is~e Divine Troth proceeding from the Lord,whence it is also called the Spirit of Truth; and the Divine-Trothmakes heaven and also angels because they are the recipients. Thatt:!.te Divine pr~_~~~_f~om th~!-ord is the Divine Truth and hencethe angelic heaven may be seen in the work HEAVEN [AND HELL] (n. 126-140). The same is also meant by these words of the Lord:The kingdom of God is within you (Luke xvii 21)., The kingdom of God is the Divine Good and Truth in which the 7angels are. That angels and spirits are with man, and in his affections,has been granted-me t"OSeei thousandtimes fi-om their presenceand. abode with me. But the angels and spirits do not know with what, men they are, just as men do not know with what angels and spiritsIthey dwell together, for the Lord alone knows and arranges this.In a word, there is an extension into heaven of all the affections of} wh_at is good an true, an a communication an conjunction with) those there who are in simiiar affections. And there is an extension mto. hell ofail the affectionsof what IS evil and false, and a communicationJand conjunction with those there who are in similar affections. The) extension of the affections into the spiritual world is almost like the act_ _ _ _ A - - - . . _ _ _ _ _* While this quotation makes no mention of Lord, a marginal note written bySwedellborg in Latin in the Schmidius Bible refers to John XVII, 22, 26, and toA.C. 9338 where it is shown that both passages in John treat of the union of theLord with those who are in the good of love.-Translator9
  16. 16. 9] THE LAST JUDGMENTof seein~in the natural world. In both cases, the communications arealmost alike but yet with the difference that, in the natural world thereare objects, whereas, in the spiritual world, there are angelic societies.8 From these things it is evident that such is the linking together of the) angelic heaven and the human race, that the one subsists from the- ) other, and that the angelic heaven without the human race would be{ like a house without a foundation, for heaven terminates in, and restsupon it. This state of affairs prevails with the individual man. HisJ sRirit1.!~.lPings, which belong to his thought and WITf,iIifiow into~~2.Inatural things..which §~long to his sensations and actions, and-the}:ethey ~e~na!~ .!IDd !eglain. If a man did not possess these, or if hewere without these terminations or ultimates, his spiritual thingswhich belong to the thoughts and affections of his spirit would flowaway as unfinished things or as those which are without a foundation.9 The case is similar when a man passes from the natural to the spiritualworld, which happens when he dies. Then, because he is a spirit, heqoes not subsist upon his own basis btl~upon the generaCbliSls- whiChisthe human race. He who does110t know thearcana* of J:1eaven canbelieve that angels subsist without men, and men without the angels;but I can assert, from all my experience of heaven and from all my dis-course with angels, that no angel or spirit subsists without man, and)no man without spirit or angcl, and that t.here is a mutual~d reciprocalconjunction. From these things it can beestablished, first, that thehuman race and the angelic heaven make one and subsist mutuallyand in turn from one another, and that thus the one cannot be takenaway from the other.10 The human race is the seminary of heaven. This will beestablished from a subsequent section where it is to be shown thatheaven and hell are from the human race, thus, that the human race isthe seminary of heaven. At the outset, it will be observed that, just asat all times up to the present, that is, from first creation, heaven hasbeen formed from the human race, so it is to be formed and enriched2 henceforth. Indeed, it may be that the human race upon one earth mayperish, as happens when it entirely separates itself from the Divine.For then, man has no longer any spiritual life but only a natural oneas beasts have. And when man is in such a state [of life]:, no societycan be formed and held in bonds by means oflaws, since man, without* Arcana-pl. of arcanum-a secret, or hidden thing, hence a truth hitherto un­known, from arceo-to shut up or conceal.10
  17. 17. THE LAST JUDGMENT [10influx from heaven and so, without Divine guidance, would becomeinsane and would rush unbridled into every crime, one man againstanother. But, although the human race upon one earth would perish 3through separation from the Divine, that it nevertheless does_.n9t!!:aPl~n i~ provided by the Lord so long as the human race remainsupon other earths, for there are some hundreds of thousands of earthsin the universe, see the small work THE EARTHS IN OUR SOLAR SYSTEMJ CALLED PLANETS; AND THE EARTHS IN THE STARRY HEAVEN.I have been told from heaven that the human race on this earth 4) would have perished SO that no-one would have existed today, unlessthe Lord had come into the world, and on this earth had put on theHuman andffiadeIt Divine; and also unless the Lord had here givenaWord of such a kind as might be a basis for the angelic heaven and ameans of conjunction. It may be seen in the work HEAVEN AND HELL(n. 303-310) that there is conjunction of heaven with man by meansof the Word. But that such is the case can be understood only bythose who think sprritually, that is, by those who, through theacknow­ledgment<rl"the Divine in the Lord, have been conjoined to heaven,for only these people are able to think spiritually.11 The extent of heaven provided for the angels is so immensethat it cannot be filled to eternity. This is established from thosethings declared in the work HEAVEN AND HELL, and in the section thereconcerning The Immensity of heaven (n. 415-420), and that those whoform heaven are, as yet, comparatively few, in the small work EARTHS INTHE UNIVERSE (n. 126).I2 The perfection of heaven grows in proportion to increase innumbers. This is established from its form in accordance with whichassociations are arranged there and communications flow, because itis the most perfect of all forms. And the more there are in the mostperfect form, the more does the direction and agreement of the manymake towards oneness, and by that, is the conjunction closer and moreharmonious. Agreement and hence conjunction increases from theincrease in numbers, for every single thing there is introduced as some­thing relative between two or more, and what is introduced confirmsand conjoins. The form of heaven is like the form of the human mind,the perfection. of which grows in accordance with the increases ofwhat is trueand good from which come intelligence-and wisdom. -T~ 2fOIm of thehuman mind which is in heavenly wisdom and intelligenceis like the form of heaven because the mind is the least image of thatform. Hence there is a universal communication of the thought~II
  18. 18. 12] THE LAST JUDGMENTthe affections of what is good and true among such men and angelswith societies of the heaven round about. And the extension increaseswith growth ofwisdom, thus in accordance with the increase in numbersof the cognitions* of what is true implanted in the understanding,and in accordance with the abundance ofthe affections of what is goodimplanted in the will, that is, in the mind; for the mind consists of3 unde~tan~g and will. The human mind and the angelic mind Issuch that it can be enriched to eternity, and, as it is enriched, so it isperfected. This happens especially when a man is being led by theLord, for he is then brought into the genuine truths which are im­planted in the understanding and iilto- thegenuine goods which areimplanted in the will, for the Lord thenarranges everything of sucha mind into the form of heaven, until at length it is a heaven in leastform. From this comparison it is clear, because the case is similar,that the increase in numbers of angels perfects heaven. Indeed, every4 form consists of various parts. A form which does not consist ofvarious parts is not a form, because it has no quality nor any changes( of state. The quality of every form is from the arrangement of theI various parts within it, and from their mutual respect and agreementI towards oneness, from which the whole form is considered as one.Such a form is the more perfect, the more are the things thus arrangedwithin it, for, as was said above, every single thiilg confirms, strengthens,5 conjoms and thus makes perfect. But these things can be better estab­lished from what has been shown in the work HEAVEN AND HELL,especially where it treats of this,Anyone society is heaven in lesser form, and each angel in the leastform (n. 50-58); again, where it deals withThe form of heaven which determines associations and communica­tions there (n. 200-212), andThe wisdom of the angels of heaven (n. 265-275).03 Every Divine work has regard to infinity and eternity. Thiscan be established from many things which exist both in heaven andin the world. In both, one thing is never exactly the same as another.* The term cognitiones, here used in the Latin, is translated ( cognitions to dis­tinguish these knowledges from those that are meant by the Latin scientifica alsoused in the Writings of Swedenborg. Two of the meanings most commonly associatedwith cognitiones are (I) a particular species of knowledge, as knowledges of theWord, ofgood and truth, or of spiritual things (A.C. 24, 366S, 994S; N.J.H.D. SI;H.H. Ill, 3SI, 469, 474, S17, SI8); and (2) a higher type of knowledge which isfrom understanding and per:.~ptiO!l (A.C. 1486-7; H.H. 110, 3S3).12
  19. 19. THE LAST JUDGMENT [13IThere is not one face that is exactly alike or the same as that ofanother, nor will there be to eternity. In the same way, there is nomind (animus) exactly the same as that ofanother. Therefore, there areas many faces and minds (animi) as there are men and angels. There isnevc:r f.9und i.!! 0l1e~, despite the innumerable parts that make up thebody, and the innumerable affections that make the mind, anyt@lgquite the same as, or identical with anything in another; hence it is thateach man leads a life distinct rroin that of any other. The same thingoccurs in Nature as a whole and in every part ofit. That there is such aninfinite variety in all things and in every single thing is occasioned bythe origin of all things from the Divine which is the Infinite. Hencethere is somilni3ge_of~the Itillnite-e;erywhere-;- to-ttreend that allthings may-be regarded by the Divine as His work, and at the same( time, all things may regard what is Divine as His work. A somewhat) insignificant proof may serve as an illustration to show how ~ery single thing in Nature regards the Infinite and Eternal. Every singleI seed, whether it betliefruit of tree, or of corn, or of flower, is soI ~ted that it can be multiplied to what is infini.le, and Can endure towhat is eternal, for out of one seed many spring forth, even up to five,r ten, twenty or a hundred, and from each of them il!st ~!11any again.Such fruetification out of one seed, continually persisting only for a1. hundred years, could cover not only the surface ofone planet, but alsothe surfaces of even myriads of planets; 8!ld these same seeds are socreated that their duration may be eternal. Hence it is clear how, inthese, there is the- idea cifwhat is infinite and eternal; it is similar inother things. The angelic heaven is 1Jlat for which all t;hin.gs in theuniverse have been created; for an angelic heaven is the end for whichthe human race exists, and the Iii.muin. racetSthe end for which existthe viSible heaven and the earths therein. Wherefore, that Divinerwork, namely, an angelic heave.!!-has reg~.9-_ pr~arily to what isI Infinite and Eternal, consequently, its multiplication without end,f9r ther~<fwells ~ Divine Himself. Hence also, it"may be establishedthat the human race will never cease, for ifit were to cease, the Divinework would be limited to a certain number, and so the regard to what( is infinite would perish.
  20. 20. 1~Heaven and Hell are from theHuman Race14* In the Christian world, it is wholly unknown that heavenand hell are from the human race. For it is believed that angels havebeen created from the beginning, and that heaven was thence formed;and that the devil or satan was an angel of light but because he becamerebellious, he was cast down with his crew and thus hell was formed.lLis a matter of the greatest amazement to the angels that such is thebelief ID the-Christian world,-and still more thatnothing is reallyknown about heaven when in fact that is a primary t!Ungof doctrineiithe_~hurch. And because such ignorance reigns, they rejoiced -inheart that it has pleased the Lord now to reveal to those in the Christianworld many things about heaven and also about hell, thereby dispellingas far as possible the darkness that k-increasing everY day becaus~ theChurch has come to-itS-end. Wherefor;;:tIiey wishmeto declare fromtheir lips that, in the entire heaven, there is not a single angel who wascreated such from the beginning, nor in hell any devil who was createdan angel oflight and cast down; but that all, both in heaven and in hell,are from the human race; in heaven, those who lived in the world inheavenly love and faith, in hell, those who lived in infernal love andfaith; also that it is hell, taken as a whole, that is called the devil andsatan-the nlg!!e devil being given to the hell that is behind, wherethose are who are called evil genii, and the n~e~l being given tothe hell that is in front where those are who are called evil spirits.The character ofthese hells may be seen in the work HEAVEN AND HELL1 (From ARCANA CJIl.LESTIA.) The hells taken together, or the infemalstaken together, are called the devil and • satan (n. 694).Those who were devils while in the world become devils after death(n·968).* Nos. 14, 15, 16, 18, 20 and 21 aTe nearly identical with HEAVEN AND HELLnos. 3II-3I6.-Translator14
  21. 21. THE LAST JUDGMENTtowards the end. The angels said that the Christian world had gatheredsuch a belief about those in heaven and those in hell from certain pas­sages in the Word not understood in any other way than in accordancewith the sense of the letter, and not illustrated and explained bygenuine doctrine derived from the Word, although the sense of theletter of the Word unless the ge~uine doctrine o~J:he_C.lllI~h shedslight upon it, draws the mind in different directions, and this begetsignorant opinions, heresies and errors.l15 Another cause for the man of the Church believing in thisway is that he believes no man can come into heaven or hell until thetime of the last judgment; concerning which he has accepted theopinion that then all the things that are before the eyes are to be des­troyed, and that new things are to come into existence, and that thenthe soul is to return into its body, from which conjunction man will( again live as a man. This belief involves the other about angels being) created from the beginning. For it is impossible to believe that heaven and hell are from the human race when it is believed that no man canI go there before the end ofthe world. But that man might be convinced 2that this is not the case, it has been granted me to be in company withangels and also to talk with those who are in hell, and this now forfm.E1Y y~l!!._s, s.£-~etimes continually fr~m m~rning until e~~lliyg, andthus be informed about heaven and hell. The purpose of this is thatI t!:e man of the Church may ~ longer ~ontinue i~his erroneous, belief about resurrection at the time of judgment, ana about testateof the soul in the meantime, as well as about angels and the devil. Asthis beliefis a belief in what is false, it involves [the mind in] darkness,and with those who think about those things from their own intel­ligence, it induces doubt and at length, denial. For they say in their1 (From ARCANA CJI!.LESTIA.) The doctrine of the Church will be derivedfrom the Word (n. 3464,5402, 6832, 1°763, 10765).The Word cannot be understood without doctrine (n. 9021, 9409, 9424,9430, 10324, 10431, 10582).True doctrine is a lamp to those who read the Word (n. 10400).Genuine doctrine will be from those who are in enlightenment from theLordCn.:25IO, 25I6, 2519, 9424, 10105).Those who abide in the sense of the letter of the Word without doctrinecan arrive at no understanding of Divine truths (n. 9409, 9410, 10582).And they are carried away into many errors (n. 10431).The difference between those who teach and learn from the doctrine ofthe Church derived from the Word, and those who do so merely from thesense of the letter of the Word (n. 9025).
  22. 22. IS] THE LAST JUDGMENTheart, How can so vast a heaven with so many stars, and with thesun and moon, be destroyed and dissipated; and how can the starswhich are larger than the earth then fall from heaven to earth; andhow can bodies devoured by worms, consumed by decay, and scatt­ered to every wind, be gathered again to their soul; and where in themeantime is the soul and what is its nature when deprived ofthe sensesit had in the body?, besides many similar things which, becausethey are incomprehensible, do not come within belief, and with many,• destroy faith concerning mans eternal life, and concerniD.gheaven-and. hell, andwith-these the other matters that pertain to the faith of the3 Church. That this belief has been destroyed is evident from its beingI said, Who has come to us from heaven and told us that there is aheaven? What is hell? Is there any? What is this about mans being tormented by fire to eternity? What is the day ofjudgment ? Has it notIbeen expected in vain for ages?-besides other things in~olving ~_ denial of everything. Therefore, lest those wIio trunk sucIi things-as( many are accustomed to-do who, from- their worldly WISdom, are re­. puted to be erudite and learned-should any longer confound andmislead the simple in faith and heart, and induce infernal darknessre­specting. God andlieaven an -ct.ernal life, and all else that depends on) these, the interiors of my spirit have been opened by the Lord, and Ihave thus been permitted to talk, after their decease, with aU whom Ihave ever known in the life of the body. With some of them I havespoken for days, with some for months, and with some for a year, andalso with so many others that I should not exaggerate if I should say.a hundred thousand, of whom many were in the heavens and manyin the hells. I have also spoken with some two days after theirdecease, and have told them that their funeral services and obsequies, were then being prepared for their interment. At this, they said, that it was well to cast aside that which had served tl1em asabody and-for bodily functions m-the world, and they wishe meto say they were· not dead but that they are living, men the sameas before, and had merely crossed over from one world intotheother. They are not conscious, they said, of having lost anything,since they are in a body and its sensual things just as before, also,., in [the exercise of] understanding and w;U as before, having thoughtsand affections, sensations, pleasures and desires of the same4 quality as in the world. Most of those who had recently died, whenthey saw themselves to be living men as before, and-iil--a similar suite(for, after death, every ones state oflife-Is-ilt first just as it was in theworld, but it is gradually changed with hini either into heaven or intohell) were moved_~~ ~ew joy at_being alive, saying that they had not16
  23. 23. THE LAST JUDGMENT [15believed it would be so. But they were greatly astonished that theys-hould have been-msuch igOOrance and blindness about-the state oftheir-life after death, and still more that the man of the Church shouldbe in such ignorance and blindness when yet he, above all men in thewhole world, could be clearly enlightened in regard to these things.1( Then for the first time they began to see the cause ofthat blindness and 5) ignorance, which is, that eEernal things which are tl?ngs relating to theworld and the body, had so occupied and filled their minds that they) <:.!?u1d not be raised into the light o~ayen nor consider the!hings <?!the Church beyond doctrinal matters. For while matters relating to thebooy and the world are loved, asmuch as they are In""the present time,nothingbut darkrless flows into the mind when a man wishes to thinkabout the thiIigs of heaven beyond the dictate of the doctrine of faithbelonging to his own Church.16 Very many of the learned from the Christian world areastonished when, after death, they see themselves in a body, in garmentsand in houses, as in the world. And when they recall what they hadthought about the life after death, about the soul, spirits, and heavenand hell, they are ashamed and_~ay that they had thought_foolis!!lyand that the simple iillaith thoughtffiuch morewisely than they.Learnedmenwho had confirmed themselves in such ideas, and hadat­tributed all things to Nature, were examined and it was found thatthe interiors of their mind were closedand the exteriors opened, so_ . _ _ __ < ~ a _ _1 (From ARCANA C£LESTIA,) There are few in Christendom today whobelieve that man rises again immediately after death (preface to chap. xviof Genesis, and n. 4622, 10758). They believe that this takes place at the timeof the last judgment when the visible world will perish (n. 10595).The reason for this belief (n. 10594, 10758).Nevertheless man does rise again immediately after death, and is then aman in all respects and in every least respect (n. 4527, 5006, 5078, 8939,8991, 10594, 10758).The soul which lives after death is mans spirit, which in man is the manhimself, and in the other life is also in a complete human form (n. 322,1880-1,3633,4622,4735, 5883, 6054, 6605, 6626, 7021, 10594)·From experience (n. 4527, 5006, 8939).From the Word (n. 10597),What is meant by the dead being seen in the Holy City (Matt. xxvii 53)(n·9229)·How man is resuscitated from the dead, from experience (n. 168-189).His state after resuscitation (n. 317-9, 2II9, 5070, 10596).False opinions concerning the soul and concerning resurrection (n. 444-5,4527, 4622, 4658).
  24. 24. --- - --16] THE LAST JUDGMENTthat they did not look towards heaven but towards the world andaccordingly also towards hell. For to the extent that the interiors ofthe mind have been opened, to that extent does a man look towardsheaven; outtO the- extent that the interiors have been dose and theexteriors opened, he looks towards hell. For the interiors of man havebeen formed for the reception of all things of heaven, but his exfenorsfor the receptlon of all things of the world; and those who receive theworld, and not heaven at the same time, receive helP17 By the daily experience of many years, it has been provedto me that mans spirit, after release from the body, is a man and in asimilar form. For I have seen, heard and spoken with them a thousandtimes, even on the matter that men in the world do not believe spiritsto be men, and that those who do believe are reputed by the learned~oJ>~ s~pl~. Spirits were sad at heart that ~h ignoranceshocld stillpersist in the world, and most of all within the Church. But they saidthat tlli~ belief had emanated-Ehiefly from the learned who thoughtabout the soul from bodily sense. From this, they l1aVe held no otheridea about it than as of mere-thought which, when it is without anysubject in which and from which it is regarded, is like some volatileform of pure ether which cannot but be dispersed when the body isdying. But because the Church believes, from the Word, in the im­mortality of the soul, they could not do otherwise than attribute to thesoul something of life such as belongs to thought, but yet they did notattribute sensation such as a man has, until the soul was again unitedto the body. Upon this opinion is based the teaching about resurrec­tion and the belief that there is to be a reunion when the last judgmentcomes. For when such a hypothesis about the soul is conjoined withthe faith of the Church concerning mans eternal life, no other con­clusion is possible. So it is that when anyone thinks about the sQ..ul fromdoctrine and at the same time from hypothesis, he does not entirelygrasp that it is a spirit, and the latter in human form. Added to this,scarcely anyone today knowswhatthe spiritual is and still less thatthose who are spiritual; as-all spiritS-and angels are, have any humanform. The consequence is that almost allwho come from theWOrtdare greatly astonished that they are alive and are men just as before,and without any difference at all. But when they ceas~ to wonder at1 (From ARCANA C£LESTIA.) In man the spiritual and natural worlds areconjoined (n. 6057).The internal of man is formed in the image of heaven, but the external inthe image of the world (n. 3628,4523-4,6057, 6314,9706, 10156, 10472).18
  25. 25. THE LAST JUDGMENTthemselves, they are then astonished that the Church knows nothing~ning any such~ state of men after dea~, when yet;alfwhohaveever lived in the world are in the other life and are living as men.And because they were wondering also why this had not been revealedto man by visions, they were told from heaven that this could havebeen done, for nothiDg is easier when it pleases the Lord; but that) those who had confirmed -themselves in falsities opposed to theseI things would still not have believed even if they themselves shouldsee the visions. Further, [theywere told] that it is verydanger01is to reveal iinytIllng from heaven in the pres~nc~o~tho~~Eo are in w~l~yand bodily concerns, because in that case they would first believe andwould afterwardS-deny, and so would profane the very truth itself; for) to believe and afterwards to deny is to profane; and those who profane( are thrust down into the lowest and most grievous of all the hells.) This is the danger meant by the Lords words,I He hath blinded their eyes, and hath hardened their hearts, lest they shouldsee with their eyes and understand at heart and be converted, and I shouldl heal them (John xii 40).and that those who are in worldly and bodily loves still would notbelieve is meant by these words,Abraham said to the rich man in hell, They have Moses and the Prophets,let them hear them. But he said, Nay, father Abraham, but if someoneshould come to them from the dead, they would be converted. But Abrahamsaid to him, If they hear not Moses and the Prophets, neither will theybelieve even though someone should rise again from the dead (Luke xvi29-31). - -18 That heaven is from the human race can be established alsofrom the fact that angelic and human minds are alike, both enjoying( the ~~cu1ty of understanding, of pe.!ceiving and or.williE-g. Both-h~~~( _ ) been formed_to receive h~~n. For the human mind is wise just asthe angelic mind, but man is not wise to the same extent while in the world, because he is in an earthly body, and in it his spiritual mindIthinks naturally, for his spiritual thought which he has equally withth~angel~then flows down into natural ideas corresponding withspiritual ones, and is thus perceived there. But it is otherwise when thez - mans mind is freed from bondage to that body. Then, heii010ngerthinks naturally but spiritually, and when he thinks spiritually, hethen thinks things that are incomprehensible and indfaole-"to thenatur~anjust as an_angel does. Wherefore, it can be established that19
  26. 26. 18] THE LAST JUDGMENTmans internal, which is called his slirit, is, in its essence, an angeJ.1That an angel is in a complete humaI1form may be seen in the workHEAVEN AND HELL (n. 73-77). When, however, mans internal has notbeen opened above but only beneath, it is still, after its release from thebody, in human form, but a horrible and diabolical form, for it is notable to look upwards towards heaven, but only downwards towardshell. ---­19 The Church could have known from the Word that heavenand hell are from the human race, and could have made this one ofits~ doctrines1 lLiLhacl admi!!e~nlightenmeI!-Lf~m_heayen, and paid)heed to the Lords words to the thief, that today he would be with Himin paradise, (Luke xxiii 43); and to those words which the Lord spokeconcerning the~an and Lazarus, that the former went into hell,and spoke thence with Abraham, and that the latter went into heaven;(L1!:ke xyi 19-31), also what the Lord spoke to the Sadducees concerningresurrection,God is not the God of the dead, but of the living (~i 32).2­ - They could also have known it from the general belief of all who livea go~e, especially fromtheir faith around the time of death, whenthey are no longer in worldly and bodily concerns, in that they believethey Will come into heaven whenever the life of their body departs.T~s belieUeign3_!Yi!!J. all so long as they do not think-fiom the doetrlOeofthe Church concerning resurrection at the time ofthe last judgment.Enquire whether it be not so, and you will be confirmed.-.3;- Moreover, he who has been taug~t!bout Divine order canunderstand that man was created to become an angel, because in himis 1J!e_ultimate of order (see aboven.9), into which what belongs toheavenly and angelic wisdom ~ be formed, restored and multiplied.Divine order never stops midway there to form a something apartfrom an ultimate, for it is not in i~iul!tess_and c~E1pletion there, but1 (From ARCANA C£LESTIA.) There are as many degrees of life in man asthere are heavens, and these are opened after death according to his life(n. 3747, 9594).Heaven is in man (n. 3884).Men who live a life of love and charity have in them angelic wisdom,but it is then hidden; they come into that wisdom after death (n. 2494).In the Word, the man who receives the good oflove and of faith from theLord is called an angel (n. 10528).20
  27. 27. THE LAST JUDGMENT [20it goes on to the ultimate. And when it is in its own ultima~e, it takes onits form, and-by means there collected, it renews itself and producesitself further, which happens throug~procreati2-ns. Therefore, tht:s~minary ~f heaven is in the ultimate. This also is meant by thosethings said about man and his creation in the first chapter of Genesis,God said, Let us make man in Our image, after Our likeness-and Godcreated man in His image, in the image of God created He him, male andfemale created He them; and God blessed them and God said unto them,Be fruitful and multiply (Gen. I 26-28). To create in the image of God and in the likeness of God is to confer!upoil~m-all things from fir~!_thirigs....!oJast, and thus to makehim,as to the interiors of his mind, an angel.GI The Lord rose again not as to His spirit alone but also asto His body, because when He was in the world He glorified His wholeHuman, that is, He made it Divine. For His soul which He had fromthe Father, was from Itselfthe very Divine, and His body became a like­ness of the soul, that is, of the Father, thus also Divine. That is whyHe, differently from any man, rose again as to both;! and this He mademanifest to the disciples who, when they saw Him, believed that theysaw a spirit, by saying:See My hands and My feet, that it is I Myself; Feel Me and see, for a spirithath not flesh and bones as ye see Me have (Luke xxiv 36-39).By these words, He indicated that He is Man not only as to the spiritbut also as to the body.22 It has been further shown in many sections in the workHEAVEN AND HELL that heaven and hell are from the human race, asin the following:The heathen, or peoples outside the Church, in heaven (n. 318-328);Little children in heaven (n. 329-345);The wise and the simple in heaven (n. 346-356);The rich and the poor in heaven (n. 357-365);In respect of his interiors every man is a spirit (n. 432-444);Man after death is in a complete human form (n. 453-460);1 (From ARCANA CJELESTIA.) Man rises again only as to his spirit (n. 10593-4).The Lord alone rose again as to His body also (n. 1729,2083,5°78, 10825).21
  28. 28. 22] THE LAST JUDGMENTMter death, man is possessed ofevery sense, and ofall the memory,thought and affection that he had in the world, leaving nothingbehind except his earthly body (n. 461-469);The first state of man after death (n. 491-498);The second state of man after death (n. 499-5II);His third state (n. 512-517);and further, the things concerning the hells (n. 536-588);from which it can be established in particular that heaven does notconsist of certain angels created in the beginning, nor hell from acertain devil and his crew, but only from those who were born as men.22
  29. 29. All Men) as many as have been bornfrom the BeginningofCreation andhavedied) are either in Heaven or in Hell23 Firstly, this follows from the things stated and shown inthe preceding section, namely, that heaven and hell are from the humanrace.Secondly, from the fact that every man, after a life in the world,lives to eternity.Thirdly, thus all who have ever been born human beings from thecreation of the world and have died, are either in heaven or in hell.Fourthly, since all who are born henceforth will also come into thespiritual world, that world must be of a size and nature beyond com­parison with the natural world in which men are on earth.But in order that all these things may be perceived more distinctlyand may be more clearly evident, I would set them out and describethem one at a time.24 It follows from the things stated and shown in the precedingsection, namely, that heaven and hell are from the human race, that allwho have ever been born human beings from the beginning ofcreationand have died, are either in heaven or in hell. This is clear withoutexplanation. The general belief has hitherto been that men will notcome either into heaven or hell before the day of the last judgment,when souls will return into their own bodies, and will enter therebyinto the enjoyment of such things as they believe to belong to thebody. Simple people have been led into this belief by those who pro­fessed wisdom and who made investigation into the interior state ofman. The latter, having thought nothing about the spiritual world,but only about the natural world, and not therefore about the spiritualman, have consequently been ignorant ofthe fact that the spiritual man,which every man has in the natural, is just as much in human form asis the natural man. So, it has never entered their minds that thenatural man derives his own human form from his spiritual man,23
  30. 30. 2THE LAST JUDGMENTalthough they might have seen that the spiritual man acts at its biddingin everything and each single thing of the natural man, and that thenatural man does absolutely nothing from himself.It is the spiritual man that thinks and wills, for this the natural man e:atinot doofhimself, and thou t ancl~ill is the aM in all ofthe nat~al) man. For the natural man acts a~ the spiritual wills, and also speaksI as ~e spiritual ~s so utterly that action is nothing but will, andspeech nothing but thought. For, if you take away thought and will,both speech and action cease instantly. From these things it is clear thatth~ ~pirituaI man is truly man, an5i is in everything and each single thip.gof the natural man, and that their forms are alike, for there is not apart nor particle~f the natural man in which the spiritual does not actand live. Yet the spiritual cannot appear before the eyes ofthe naturalman, for the natural cannot see what is spiritual, altho1!gh t1J.e spip,tualgm see what is natural, the latter [condition] being according to order,but the former contrary to it. For there is an influx of the spiritual4J:tQ..th~.!!.@d[al and therefore also of the power of seeing, for sigh.Lalso3 is influx; but the reverse does not take place. It is the spiritual man thatis called mans spirit, and which appears in the spiritual world in acomplete human form and lives after death. Because, as said above,the intelligent have known nothing about the spiritual world, andtherefore, nothing about mans spirit, so they have seized upon theidea that a man cannot live as man until his soul has returned into itsbody and again put on its senses. Hence have arisen such meaninglessideas about mans resurrection, as, for example, that bodies, althoughdevoured by worms or fish, or quite dissolved into dust, would yet, byDivine Omnipotence, be collected together and reunited to their souls,and that this will not take place except at the end of the world whenthe visible universe will perish; and many other similar ideas all ofwhich are beyond comprehension, and which present themselves tothe minds first intuition as impossibilities, and as contrary to Divineorder. Such ideas moreover weaken the faith of many, for those whothink from wisdom cannot believe unless they can, to a certain extent,understand, and cannot concede belief in impossibilities, that is, beliefin such things as man thinks impossible. Hence also, those who do notbelieve in a life after death find evidence for their denial. But that manrises again immediate:y after death and that he is then in a completehuman form can be seen in the work HEAVEN AND HELL in many of itsrsections. These things have been stated so that it may be confirmed, still further that heaven and hell are from the human race; from which it follows that all who have ever been born human beings from theZ beginning of creation, and have died, are either in heaven or in hell.
  31. 31. THE LAST JUDGMENT25 That every man after a life in the world lives to eternity isestablished from the fact that man is then spiritual and no longernatural, and that the spiritual man, when separated from the natural,remains to eternity such as he is, for the state ofman cannot be changedafter death. Moreover, the spiritual of every man is in conjunctionwith the Divine, for it can think about the Divine and also love theDivine and be affected by all things that are from the Divine, such asthose which the Church teaches; hence it can be conjoined to the Divineby thought and will, the two faculties which belong to the spiritual manand make his life. What can be thus conjoined to the Divine can never die for the Divine is with him arid conjoins him to Himself. Besides 21 this, man as to his mind is created inthe form of heaven;lind the formI of heaven is from the Divine Himself, as can be established in the workHEAVEN AND HELL, where it has been shown;The Divine of the Lord makes and forms heaven (n. 7-12, and n.]8-86);Man has been created that he may be heaven in least form (n. 57);The entire heaven as one whole resembles one man (n. 59-66);.Therefore an angel is in a complete human form (n. 73-77);an angel is a man as to his spiritual. On this matter also I have some- 3r times talked with angels. They gI"eatly wondered thatLatnong those in the Christian woda-whO are called intelligent, andwho are also believed) by others to be intelligent, t~a.!z_y:ery_manY-Fh2-..£.0J!1 letely..!eject~elief in their own iffi!llorta!ity, believing that mans soul is dis­( sipated afi.ter death just like that of a beast. Th~y 40. not p~~eiy~~e) distinction oflife between man and beast, which is that a man can thinkI above himself about God, heaven, love; faith, spiritual and moral good,( truths and like things, and th~s can be raised up to the Div4!.e!i~lf,and be conjoined with Him througn-lill tnese things. But beasts can­not be raised above their natural state to thinking on such things,consequently, their spiritual cannot after death be separated fromtheir natural,land live by itself, as can the spiritual of man. This, too,is the reason why the life of the beast is dissipated with its natural life.1 (From ARCANA ClELESTIA.) There is also an influx from the spiritual worldinto the lives of beasts, but this is general, not specific as it is with man(n. 1633, 3646). - ­The difference between men and beasts is that men can be raised abovet~m.~~lv~s to th~]"~, so as to thi~k of th~Divine, torove Hlm;-and thusto be conjoined with the or, w ereby they have eternal life. It is otherwisewith beasts which cannot be raised to such heights (n. 4525, 6323, 9231).25
  32. 32. THE LAST JUDGMENT4 The angels went on to say that the reason for many oCth~_so-calledintelligent in the Christian world-not-believing in tbeir own-iITiffior­tality is that at heari:they deny the Divineand r~co :se Nature inplace of the Divine. fhosew""ho think-from such principlescannotthii1k of any eternity by means of conjunction with the Divine, norconsequently, of the state of man as being unlike that of beasts, forwhen they reject the Divine from their thought they also reject what is5 eternal. They said further that there is with every single man an inmostor highest degree of life or an inmost or highest somet1UIig into whichthe Divine of the Lord first, or most closely inflows, and from whichHe arranges all the other interior things which belong to the spiritual). and natural man, and which follow in accordance with the degrees ofI order with them. This inmost or highest they call the Lords entranceto man, and His veriest dwelling-place with him. By this inmost orhighest, they continued, man is man and is distinguished from brute animals which do not have it; and hence it is tpat, as to the interior things of his mind and animus " man, unlike animals, can be raised) up by the Lord to Himself, can believ~ in Him, call be affected by loveto Him, can receive intelligence and wis4.~m, and can talk from reason.6 When asked about those who deny the Divine and Divine trut:liS;"bywhich there is conjunction of mans life with the Divine Himself, andhow they even live to eternity, they said that_!Q.~~ eq!:1~ny~a~~efaculty of thinking and willing, hence of believing and loving suchthings as are from thebivine~ just as those have who acknowledge theDivine; and it is this faculty which makes them equally immortal.They further stated that they have this faculty from the above­mentioned inmost or highest which is in every man; that eventhOSeinhell have thiS-faculty, andithas been shown inmany places that fromit they have the faculty ofreasoning and speaking against Divine truths.7 Hence it is that every man, whatever his character, lives for ever.) Because every man liyc~ ~fter death for ever, the~efore -no angel n~r any_~ irit ev~ t~nk!, abo!t death, i~ed, ther~re quite igE2rant of( what.it is to die. Wherefore, when death is mentioned in theWord, it is understood by the angels either as damnation which isdeath in the spiritual sense, or as the continuation of life and resurrec­tion.! These.._!hi.Egs have been said to confirm that all men,1 (From ARCANA ClBLESTIA.) When death is mentioned in the Word in con­nection with the evil, in heaven it is understood as damnation which isspiritual death, and also hell (n. 5407, 6119, 9008).Concinued ac foot 0/ next page26
  33. 33. THE LAST JUDGMENTas many as have been born from the beginning of creation and havedied, are alive, some in heaven and some in hell.26 All men, as many as have been born from the beginning ofcreation and have died, are either in heaven or in hell. In order that Imight know this, it has been granted me to talk with some who livedbefore the flood, and also with some who lived after the flood, as alsowith some of the Jewish nation, known from the Word of the OldTestament, with some who lived at the time of the Lord, with manywho have lived in succeeding centuries down to the present day, and inaddition, with all after their death whom I had known during theirearthly life. Besides these, I have talked with little children, and withmany of the heathen. From all these experiences, I have been fullyconvinced that there is not one who waS ever born a human being, fromthefirst creation of this_eaftb, who IS not ~ther ru-heavenor in heU:­27 Since all who are born henceforth will also come into thespiritual world, that world must be of a size and nature beyond comparisonwiilitnen;;tUral world in which men are on earth. This is evident fromthe enormous multitude of men who, from first creation, have passedover into the spiritual world and are there together. Then, there arethe continual increases henceforth from the human race which will beadded to them, and this without end, in accordance with those things( shown above in the appropriate section (n. 6-13) n~ly, that pr09".~a- tions ofthe human race on earth will never cease. It has sometimes beengranted.me~ whenmy eyes have been ope~ed, to see h~~e 2) even !!9w i the multitude ofmen there; it was so great as could scarcelyl be numbered. They.were there in some myriads, and that was onlyin one place towards one region,-how many must there be in theothers? For there, they are all gathered into societies, and the societiesexist in vast number, and each society in its own place forms threel:!~~_ens, below which are tnree hells. Thereare thus some there whoare on high, some in the middle and those below them, and there aresome in the depths or the hells under them. Those who are higherup dwell with one another as men do in cities in which there are someThose who are in goods and truths are called the living, but those inevils and falsities, , the dead (n. 8r, 290, 7494).By , death " when it treats of the good who die, in heaven is understoodresurrection and the continuation of life, for then the man rises again, con­tinues his life, and enters into eternity (n. 3498, 3505, 46r8, 462r, 6036,6222).21
  34. 34. 3THE LAST JUDGMENThundreds of thousands together. Hence, it is clear that the n~t]lr.all worl~ in which men are on earth ca~ot be compared with that worldas to the number of thellliman race, and so, when a man passes from the naturaJI into the spiritua(world, it is like passing from a village intoI a great city.It can also be established that the natural world cannot be comparedwith the spiritual world as to its quality, for, not only do all thingsexist there which are in the natural world, but over and above, in­) numerable others which have never been seen in this world nor canbel presented to view. For there, spiritual things are portrayed, eachaccording to its own type, ~ap earance 3.§.)f natural, and each singlething with infinite variety. For the spiritual so far surpasses_the ~alin excellence that few are the things ~at can be presented to the naturalsen~e. For the natural sense cannot grasp one ofa thousand things thatthe spiritual mind grasps, and all the things ofthe spiritual mind presentthemselves in forms before their sight. Hence it is that the nature ofthe spiritual world as to its splendours and its wonders beggarsaes­cription. These, moreover, increase with the growth in numbers ofthe human race in the heavens, for all things there are set forth in formsS2!responding to each ones state ~.l0 love and faith, and thence tointelligence and wisdom, thus, with continually increasing variety inaccordance with the increasing multitude. Hence it is said by thosewho have been raised into heaven that they have there seen and heard4 such things as eye hath never seen nor ear heard. From the foregoingit can be established that the spiritual world is such as to be beyondcomparison With the natural world. Its nature may be further seen IDthe work HEAVEN AND HELL where it deals with-The two kingdoms of heaven (n. 20-28);The societies of heaven (n. 41-5°);Representatives and appearances in heaven (n. 17°-176);The wisdom of the angels of heaven (n. 265-275).Yet the things which are there described are comparatively few.28
  35. 35. G)The Last Judgment must be where allare together) there/ore in the SpiritualWorld and not on Earth28 Concerning the last judgment, it is believed that the Lordwill then appear in the clouds of heaven with the angels in glory, andwill awaken from their graves all who have ever lived from the begin-ning of creation, and will clothe their souls with a body; and whenthey have thus been assembled He will judge them, [sending] thosewho have done well to eternal1ife or heaven, and those who have doneevil to eternal death or hell. This belief in the churches is [derived] 2from the sense of the letter of the Word; nor could it be removed solong as it was unknown that there is a spiritual sense to every singlething that is said in the Word and that that sense is the Word itSelf,fOr which th-esense of the letter serves asafoundation or base, andthat, without such a letter, it would not have been possible for theWord to be Divine and to serve both heaven and the world as a meansof instruction for life and faith, and as a means of conjunction. He,therefore, who knows the spiritual things to which the natural thingsin the Word correspond, can know that by the Lords coming in theclouds ofheaven is not meant His appearance thus, but His appearance( in the Word. For the Lord is the Word because He is the DivineTruth. The clouds of heaven " inWlUCh He is to com~, is the ~e) ofthe letter ofthe Word;and the glory is its spiritual sense. The, angels are the heaven from which theapj)"earance comes, and theyare also the Lord as to Divine Truths.1 Hence it is clear what is meant1 (From ARCANA C£LESTIA.) The Lord is the Word, because He is theDivine Truth in heaven (n. 2533, 2813, 2859, 2894, 3393, 3712).The Lord is also the Word because the Word is from Him and concerningHim (n. 2859); and in the inmost sense it treats only of the Lord, especiallyabout the glorification of His Human; thus the Lord Himself is there(n. 1873, 9357).Continued at foot of next page29
  36. 36. 28] THE LAST JUDGMENTby these words, namely, that when it is the end of the Church, theLord will..~pen up .t!:e: spiri!u_al sense of the Word, and ~~s, Divinetrug,. as it is in itself; so that this is the sign that the last judgment is at3 hand. That there is a spiritual sense in every single thing that is statedin the Word, and in every single word, and what that sense is, can beseen in ARCANA C£LESTIA, in which are explained, according to thatsense, all the contents and details of Genesis and Exodus from which,things collected concerning the Word and its spiritual sense may alsobe seen in the small work THE WHITE HORSE, Mentioned in theApocalypse.29 It is established from the two preceding sections, and alsofrom those which follow, that the last judgment will have taken place inthe spiritual world, and not in the natural world, or on earth. In thetwo preceding sections it has been shown that heaven and hell arefrom the human race, and that all men, as many as have been bornfrom the beginning of creation and have died; are either in heaven-orin hell, and thustheyareallthere together. In-sections-which follow,however, it is still to be shown that the last judgment has already beenaccomplished.30 Besides, no-one is judged from the natural man, and so notwhile he is living in the natural world, for man is then in a naturalbody. But he is judged in the spiritual man, and so, w1len lleCOmesinto the spiritual world, for man is then in a spg-itual b~dy. Itis thespiritual with man that is judged, but not the natural, for the latteris not gUilty ofanyblameoraccusation, because it does not live fromitself, being only the agent or instrument through which the spiritualman acts (see above n.24). Tliis IS also a reason why tl-iejudgmentupon men takes place when they have put off their natural body, andThe Lords coming is His presence in the Word, and revelation (n. 3900,4060)., Clouds in the Word mean the Word in its letter, or the sense of the letter(n. 4060,4391,5922,6343,6752,8106,8781,9430, 10551, 10574)., Glory in the Word means Divine Truth, such as it is in heaven andsuch as it is in the spiritual sense (n. 4809, 5922, 8267, 8427, 9429, 10574)., Angels in the Word signify Divine Truths from the Lord, for angels arereceptions of these truths, and do not speak them from themselves but fromthe Lord (n. 1925, 2821, 3039, 4085, 4295,4402, 6280, 8192, 8301).The trumpets or horns which the angels then have mean Divinetruths in heaven, and truths revealed from heaven (n. 8815, 8823, 8915).3°
  37. 37. THE LAST JUDGMENThave put on the spirituaL In the spiritual body also, man appears suchas he is as to love and faith, for everyone in the spiritual world is theimage of his love, not only as to face and bod~-out als-o as to speechaiid actions (see in the-work HEAV"E--r:rAND HELL, n. 481):-Hence it isthat all their qualities are known, and they are immediately separated,when it seems good to the Lord. It is clear also from the foregoingthat judgment takes place in the spiritual world, and not in the natural,or on earth.31 It may be seen in the work HEAVEN AND HELL, and there,in the section entitled,Man after death is such as his life has been in the world (n. 470-484),that the natural life with man effects nothing, but his spiritual life inthe natural, since the natural from itself is devoid ofMe, the apparentlife-illltheing fromthelife of the spiritual man; dms, it is thespirftualman that is judied;"""and moreover, to be judged according to hisworks is meant with reference to the spiritual man.32 To these I would add a certain heavenly arcanum, whichhas indeed been mentioned in the work HEAVEN AND HELL, but has notyet been described. After death, everyone is attached to some society,and this happens as soon as he comes into the spiritual world (see inthat work n. 427 and 497). But the spirit in his first state does notknow this, for he is then in his externalS"anduot yet in ll1ternals.WhiIehe is in this state, hegoes -hither and thither, wIlereverthedesires of his animus lead him; but still he is actually where hislove is, that is, in a society where there are those in a love similar to hisown. When the spirit is in such a state, he appears in many other 2places, present everywhere as if even in the body, but this is only anappearance. Wherefore, as soon as he is led by the Lord into his rulinglove, he vanishes immediately from the eyes ofothers, an -isamong hisOWn in the society to which he is attached. This is peculiar to thespiritual world and is a matter of wonder to those who do not knowthe cause. Hence now it is that, as soon as spirits are gathered together,and are separated, they are also judged, and each one is instandy in hisown plac:;e, the good in heaven in a society there amongtheirown, butthe-evil in hell in a society there among their own. It can also be 3established from these things, that the last judgment can take placenowhere else than in the spiritual world, since everyone there is in theimage of his own life, thus each one is with his own. It is otherwise31
  38. 38. THE LAST JUDGMENTin the natural world. There the good and the evil can be together,neither knowing the nature of the other, nor being separated from oneanother in accordance with their lifes love. Indeed, it is not possiblefor any man when in the natural body to be in heaven or in hell.Wherefore, in order that a man may come into one or the other, hemust put off his natural body, and, after he has put it off, be judgedin a spiritual body. That is why, as stated above, the spiritual man isjudged, and not the natural.
  39. 39. -- -(.:i)The Last Judgment takes place whenthe Church is at its end)" and the Churchis at its end when there is no faithbecause there is no charity33 There are many reasons for the last judgment taking placewhen the Church is at its end. The first is that the equilibrium betweenheaven and hell then begins to perish, and with the equilibrium, thevery freedom of man. And when mans freedom perishes, then he canno longer be saved. F.2r h~-isthencamedaway from freedom towarashell, arid cannot be led in freedom towaras heaveI1. For,-witlioutfreedom, no--=One -can be reformed, and all manS freedom is from theequilibrium between heaven and hell. That dus is so can be establishedfrom two sections in the work HEAVEN AND HELL where is treated,The equilibrium between heaven and hell (n. 589-596),andIt is by means of the equilibrium between heaven and hell that manis in freedom (n. 597-6°3);and also there, that no-onc can be reformed except in freedom.34 That the equili_brium bet""lVeen heaven and hell begins top~h._~--!I:~.~!1d ofthe Chur~h, can beestablished from the facfthat( heaven and hell are from the human race, concerning which see above in the appropriate section; and when few men come into heaven and, many into hell, evil from the one side increases over good from the"I other. For to the extent that hell increases, so does evil increase, and) all the evil that man has is from hell, while all the good he has is fromheaven. Because evil increases over good ill.!he. end of ~e_~hurch,therefore, all are then judged by the Lord, the evil being separatedfrom the good, and all things restored to order. A new heaven andalso a new Church onearth isestab1isneaand so the equilibrium is4 33
  40. 40. 34] THE LAST JUDGMENTrestored. This now is what is called the last judgment concerning whichmany things [will be told] in what follows.35 It is known from the Word that there is an end of theChurch when there is no longer faith within the Church, but it is notyet known that there is no faith if there is no charity. Therefore, somethings concerning that matter will now be said in what follows. It ispredicted by the Lord that at the end of the Church there is no faith,-When the Son of man cometh, shall he find faith on the earth? (Luke xviii 8).and also that there is then no charity,­At the consummation of the age, iniquity shall be multiplied, the charity ofmany shall grow cold-and this gospel shall be preached in all the world­and then shall the end come (Matt. xxiv 12, 14).The consummation of the age is the last period of the Church. In thatchapter in Matthew the state of the Church successively declining asto love and faith, is described by the Lord, but it is described thereby pure correspondences. Therefore, those things predicted by theLord cannot be understood unless the spiritual meaning correspondingto each item there is known. Wherefore, it has been granted me bythe Lord to explain all the things said in that chapter and some in thefollowing one, concerning the consummation of the age, His Advent,the successive vastation of the Church, and the last judgment, inARCANA C£LESTIA, [all of] which may be seen there (n. 3353-3356,3486-3489, 3650-3655, 3751-3757, 3897-3901, 4056-4060, 4229-42 31,4332-4335, 4422-4424, 4635-4638, 4661-4664, 4807-4810, 4954-4959,5063-5071).36 Other things will now be said on the matter that there isno faith if there is no charity. It is asserted that there is faith so longas the doctrinal things of the Church are believed, thus that there isfaith among those who believe. Yet merely to believe is not faith, forfaith is willing and doing what is believed. When the doctrinal thingsof the Church are merely believed, they are not in a mans life butonly in his memory, and hence in the thought of the external man;neither do they enter into his life before entering into his will and intohis actions therefrom. Then first is faith in the spirit of man, for mansspirit, the life of which is the very life of him, is formed from his will,and also from so much of his thought as proceeds from the will. Mans34
  41. 41. THE LAST JUDGMENTmemory and the thought from it is only the entrance through whichintroduction takes place. Whether you say the will or the love, it is 2the same thing since everyone loves what he wills, and wills what heloves. And so the will is the receptacle oflove, and the intellect whosefunction is to think, the receptacle of faith. A man can know, ponderand understand many things, but when left to himself, he thinks fromhis will or from his love, and casts away from him those things that donot agree with his will or his love. Therefore, he also casts away thosethings after the life of the body, when he is living in the spirit. For, asjust said above, that alone remains in the spirit of a man which hasentered into his will or love. The rest are regarded after death asforeign and because they are not of his love, he thrusts them out of thehouse and also turns away from them. It is another matter if a man 3not only believes the doctrinal things of the Church which are fromthe Word, but also wills and does them, then faith comes into being.For faith is the affection of what is true from willing the true becauseit is true, for willing what is true because it is true is the very spiritualof man. And this is quite distinct from the natural which is willingwhat is true not on account of its being true, but on account of onesown glory, fame and gain. The true, regarded abstractly from suchthings is spiritual, because in its essence it is the Divine. Whereforeto will what is true because it is true is also to acknowledge and to lovethe Divine. These two are wholly conjoined, and are indeed regardedin heaven as one. For the Divine which proceeds from the Lord inheaven is the Divine Truth (see in the work HEAVEN AND HELL, n. 128­132), and they who receive it and make it pertain to their life, are angelsin the heavens. These things have been stated so that it may be knownthat faith is not merely believing, but willing and doing; further, thatthere is no faith if there is no charity. Charity or love is willing anddoing.37 Within the Church at the present day, faith is so rare thatit can be said to be non-existent. This was clear from many, bothlearned and simple, who, as spirits, were examined after death as towhat faith they had in the world. It was found that each one of themsupposed that faith is only believing and persuading oneself that it isso, and the more learned that it is only to believe from trust or con­fidence that they are saved by the Lords passion and by His inter­cession. It was found that scarcely anyone knew that there is no faithunless there is charity or love. Indeed, they did not know what charitytowards the neighbour is, nor what is the difference between thinkingand willing. Most of them cast charity behind, saying that charity35
  42. 42. 237] THE LAST JUDGMENTdoes not effect anything, but only faith does. When they were toldthat charity and faith are one, just as the will and the understanding,and that charity resides in the will and faith in the understanding, andthat to separate the one from the other is like separating will andunderstanding, they did not understand this. Hence it was clear thatat the present day, there is scarcely any faith. This was also shownthem by living examples. Those who were persuaded that they hadfaith were brought to an angelic society where there was genuine faith,and then communication being granted them, they clearly perceivedthat they had no faith, which they also later confessed in the presenceof many. The same thing was also shown by other means in the pre­sence of those who professed faith, and who thought that they hadbelieved, but had not lived the life of faith which is charity. Each ofthem confessed that he had no faith, because there was nothing offaith in the life of his spirit, but only outside it in some thought whilethey were living in the natural world.38 Such is the state of the Church today, namely, there is nofaith in it because there is no charity; and where there is no charity,there is no spiritual good, for this good is solely from charity. It wasstated from heaven that with some there is still good, though it can­not be called spiritual good, but [may be called] natural good, for thereason that the very Divine truths are in obscurity, yet Divine truthslead the way towards charity, for they teach it and regard it as the endtowards which they lead. Therefore, charity cannot exist except inthe proportion that there are truths from which it exists. The Divinetruths from which the doctrines of the Church are [derived] haveregard to faith alone, wherefore they are called doctrines of faith, anddo not have regard to life. Now, truths which have regard only to faithand not to life cannot make a man spiritual; and so long as they areoutside his life, they are only natural, for they are known and con­sidered only as outside things. Hence it is that there is no spiritualgood today, but with some, only natural good. Moreover, every Churchat its beginning is spiritual, for it arises from charity; but in course oftime, it turns aside from charity to faith, and then from being aninternal Church becomes external. And when it becomes external,then is its end, since then it attaches all importance to knowledge,and little, ifany, to life. And to the extent that man, from being internalbecomes external, to that extent, spiritual light with him is darkened,so that he does not see Divine truth from truth itself, that is, from thelight of heaven, for the light of heaven is Divine truth, but he seesonly from natural light. That light is such that when by itself and not
  43. 43. THE LAST JUDGMENT [38enlightened from spiritual light, it sees Divine truth as in the night,and does not know from elsewhere whether it be true, except as astatement by a prelate, and accepted by the community in general.Hence it is that their intellect cannot be enlightened by the Lord, forto the extent that natural light shines in the intellect, to that extent isspiritual light darkened. Natural light shines in the intellect whenworldly, corporeal and earthly things are loved more than those that arespiritual, heavenly and Divine. To that extent also man is external.39 But because it is not known in the Christian world thatthere is no faith if there is no charity, nor what charity towards theneighbour is, nor even that the wili makes man himself, and his thoughtonly so far as it proceeds from his will, therefore, in order that thesethings may break through into the light ofthe intellect, I would appendcollected passages from ARCANA C£LESTlA which can serve as illustra­tion concerning these things.FROM ARCANA ClBLESTIACONCERNING FAITHThey who do not know that all things in the universe have relation towhat is true and good, and to the conjunction of both in order that anythingmay be produced, do not know that all things of the Church have relationto faith and love and to the conjunction of both (n. 7752-7762, 9186, 9224).All things in the universe have relation to what is true and good and tothe conjunction of both (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122,10555)·Truths are of faith, and goods are of love (n. 4352, 4997, 7178, 10367).They who are unaware that all things and every single thing in man have 2relation to the understanding and to the will and to their conjunction,in order that man may be man, are also ignorant of the fact that all thingsof the Church have relation to faith and love, and to their conjunction witheach other so that the Church may be in man (n. 2231, 7752-4, 9224, 9995,10122).Man has two faculties, one which i:; called the understanding, and theother the will (n. 641, 803, 3623, 3539).The understanding is dedicated to the reception of truths, thus to thethings of faith; and the will is dedicated to the reception of goods, thus tothe things of love (n. 9300, 9930, 10064).Hence it follows that love or charity COlJstitutes the Church, 2lld notfaith alone, or faith separated from them (n. 809, 916, 1798-9, 1834, 1844,4766, 5826).Faith separated from charity is no faith (n. 654, 724, 1162, 1176, 2049, 32116, 2343, 2349, 2417, 3419, 3849, 3868, 6348, 7039, 7342, 9783).Such faith perishes in the other life (n. 2228, 5820).37
  44. 44. 39] THE LAST JUDGMENTThe doctrinals concerning faith alone destroy charity (n. 6353, 8094).Those who separate faith from charity are represented in the Word by, Cain, Ham " , Reuben " the first-born of the Egyptians and by thePhilistines (n. 3325, 7097, 7317, 8093).To the extent that charity departs, the religion of faith alone prevails(n.2231).In course of time the Church turns away from charity towards faith, andat length towards faith alone (n. 4683, 8094).At the last period of the Church there is no faith because there is nocharity (n. 1843, 3488, 4689).Those who place salvation in faith alone excuse a life of evil; and thosewho are in a life of evil have no faith because they have no charity (n. 3865,7766, 7778, 7790, 7950, 8094).These are inwardly in the falsities of their evil though unaware of it(n. 7790, 7950).What is good cannot therefore be conjoined to them (n. 8981, 8983).In the other life, moreover, they are opposed to what is good, and to thosewho are in what is good (n. 7097, 7127, 7317, 7502, 7545, 8096, 8313).The simple in heart know better than the learned what the good of life is,thus what charity is, but not what faith separated is (n. 4741, 4754).4 What is good is being (esse), and what is true is existing (existere) thencederived, so that the truth of faith has its own being of life from the goodof charity (n. 3049, 3180,4574, 5002, 9154)·Hence the truth of faith lives from the good of charity, thus the life offaith is charity (n. 1589, 1947, 1997, 2571, 4070, 4096-7, 4736, 4757, 4884,5147, 5928, 9154, 9667, 9841, 10729).Faith with a man does not live when he merely knows and thinks thosethings which are of faith, but when he wills them, and from willing does them(n·9224)·The conjunction of the Lord with man is not by faith, but by the life offaith, which is charity (n. 9380, 10143, 10153, 10578, 10645, 10648).Worship from the good of charity is true worship, but if from the truthof faith without the good of charity it is merely an external act (n. 7724).5 Faith alone, or faith separated from charity, is like the light of winter inwhich all things of the earth are inactive and nothing is produced; but faithwith charity is like the light of spring and summer in which all thingsflourish, and are productive (n. 2231, 3146, 3412-3).The wintry light, which is that of faith separated from charity, is turnedin the other life into thick darkness, when light from heaven flows into it;and those who are in such faith then come into a [state of] blindness andstupidity (n. 3412-3).Those who separate faith from charity are in darkness, thus in ignoranceof what is true, and thence in falsities, for falsities are darkness (n. 9186).They cast themselves into falsities, and thence into evils (n. 3325, 8094).The errors and falsities into which they cast themselves (n. 4721, 4730,4776,4783,4925,7779,8313,8765,9224).The Word is closed to them (n. 3773,4783, 8780).They see and hear none of all those things which the Lord so often saidabout love and charity (concerning which n. 1017, 3416).
  45. 45. THE LAST JUDGMENTThey know not what good is, nor what heavenly love is, nor what charity 6is (n. 2517, 3603, 4136, 9995)·Charity constitutes the Church, not faith separated from charity (n. 809,916, 1798-9, 1834, 1844).How much good there would be in the Church if charity were regardedas of first importance (n. 6269, 6272).There would be one Church and it would not be divided into many ifcharity were its essential; it would be of no importance if the doctrines offaith and external forms of worship differed (n. 1285, 1316, 2385, 2853,2982, 3267, 3445, 3451-2).All in heaven are regarded from charity, and none from faith without it(n. 1258, 1394, 2364, 4802).The Lords twelve disciples represented the Church as to all things of 7faith and charity regarded as one whole, as also did the twelve tribes of Israel(n. 2129, 3354, 3488, 3858, 6397)·Peter, James and John represented faith, charity and the goods of charity,in their order (n. 3750).Peter represented faith (n. 4738, 6000, 6073, 6344, 10087, 10580).John represented the goods of charity (Preface to chap. xviii and xxii ofGenesis).That in the last times there would be no faith in the Lord because therewould be no charity, was represented by Peters thrice denying the Lordbefore the cock crowed twice; for Peter there, in a representative sense, isfaith (n. 6000, 6073).Cock-crow, as well as twilight, signifies in the Word the last time of theChurch (n. 10134).Three, or thrice, means completion to the end (n. 2788,4495, 5159, 9198,10127).A like signification is attached to our Lords saying to Peter, when he sawJohn following the Lord: What is it to thee, Peter? Follow thou Me,John; for Peter said of John, What shall this man do ? (John xxi 2I, 22;n.l0087)·Because John represented the goods of charity, he reclined at the Lordsbreast (n. 3934, 10081).All the names of persons and places in the Word signify things abstractlyfrom them (n. 768, 1888, 4310, 4442, 10329).CONCERNING CHARITYHeaven is distinguished into two kingdoms one of which is called the 8celestial kingdom, the other the spiritual kingdom; love in the celestialkingdom is love to the Lord and is called celestial love; and love in thespiritual kingdom is charity towards the neighbour and is called spirituallove (n. 3325, 3653, 7257, 9002, 9835, 9961).(That heaven is distinguished into these two kingdoms may be seen inthe work HEAVEN AND HELL, n. 20-28; and that the Divine of the Lord inthe heavens is love to Him and charity towards the neighbour in n. 13-19of the same work.)What good is and what truth is are not known unless it is known what 9love to the Lord is and what charity towards the neighbour, since all goodis of love and charity, and all truth is of good (n. 7255, 7366).39
  46. 46. 39] THE LAST JUDGMENTCharity is to know truths, to will truths and to be affected by truths forthe sake of truths, that is, because they are truths (n. 3876-7).Charity consists in an internal affection of doing what is true, and not inan external affection without this internal one (n. 2429, 2442, 3776, 4899,4956, 8033).Charity therefore consists in performing uses for the sake of uses, and itsquality is according to the uses performed (n. 7038, 8253).Charity is the spiritual life of man (n. 7081).The whole Word is the doctrine of love and charity (n. 6632, 7262).At this day it is not known what charity is (n. 2417, 3398, 4776, 6632).And yet from the light (lumen) of his own reason man can know that loveand charity constitute man (n. 3957, 6273).Also that good and truth accord, and that one belongs to the other; soit is also with charity and faith (n. 7627).In the supreme sense the Lord is the neighbour, for He is to be lovedID above all things; hence the neighbour is everything that is from Him, inwhich He Himself is; thus what is good and true are the neighbour (n. 2425,3419,6706,6819,6823, 8124).The degree to which one is the neighbour depends on the quality of hisgood, thus it is according to the Lords presence (n. 6707-10).Every man and every society, also the fatherland and the Church, andin a universal sense the Lords kingdom, are the neighbour; and to love theneighbour is to do good to them from the love of what is good in accordancewith the quality of their states; the neighbour is thus the good of thosewhich must be considered (n. 6818-6824, 8123).Civil good, which is just, and moral good, which is the good of life insociety, are also the neighbour (n. 2915, 4730, 8120-2).To love the neighbour is not to love a person, but to love what is withhim by virtue of which he is a neighbour, that is, good and truth (n. 5028,10336).They who love the person, and not what is with him by virtue of whichhe is the neighbour, love what is evil and what is good equally (n. 3820).P.~1d thus they do good to evil and good alike, although doing good to theevil is doing evil to the good, and this is not loving the neighbour (n. 3820,6703, 8120).The judge who punishes the evil for their betterment, and so that thegood may not be corrupted by them, is one who loves the neighbour (n.3820, 8120-1).I I To love the neighbour is to do what is good, just and upright in everytask and in every employment (n. 8120-2).Thus charity towards the neighbour extends to all and everything thatman thinks, wills and does (n. 8124).To do what is good and true for the sake of what is good and true is tolove the neighbour (n. 10310, 10336).They who thus act, love the Lord Who is the Neighbour in the supremesense (n. 9210).A life of charity is a life according to the Lords COIIimands, so that tolive according to Divine truths is to love the Lord (n. 10143, 10153, 10310,10578, 10645)·

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