2. THE LAST JUDGMENT

4. CONCERNING
The Last Judgment
AND
Babylon Destroyed
AND A CONTINUATION
CONCERNING
The Last Judgment
AND CONCERNING
The Spiritual World
FROM THE LA TIN
OF
EMANUEL SWEDENBORG
THE SWEDENBORG SOCIETY
(INCORPORATED)
20/21 BLOOMSBURY WAY, LONDON
1961

5. Printed in Great Britain by Eyre and Spottiswoode Limited
Her Majesty's Printers at The Thanet Press

6. Translator)s Preface
The work Concerning the Last Judgment was first published in
London in 1758. In that year there appeared from the pen of Emanue1
Swedenborg five works, in Latin, in the following order: The Earths in
the Universe, Heaven and Hell, The Last Judgment, The New Jerusalem
and its Heavenly Doctrine, and The White Horse.
Five years later A Continuation concerning the Last Judgment and
Concerning the Spiritual World was published in Amsterdam. This
small work was based on a manuscript posthumously published as
Part vii, section i of the Diarium Spirituale edited by Dr. J. F. 1. Tafel
and subsequently published in English under the title The Last Judg­
ment (posth.). In the period 1763 to 1764 six other works were also
published in Amsterdam, namely; Four Doctrines of the New Jerusalem
concerning The Lord, The Sacred Scripture, Ltfe and Faith; Divine
Love 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 the
Continuation were edited by the Rev. S. H. Worcester in 1889.
In 1788, the Rev. Robert Hindmarsh produced the first English
translation. 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, there
have been issues of reprints. The works have also been translated into
a number of other languages.
The present edition contains new translations of the original Latin.
Biographical notes appended at the end of the volume on person­
alities mentioned in the text were prepared by J. J. Garth Wilkinson as
an addition to his translation, and are here included as being useful and
informative.
Numbers have been inserted in the margin, indicating the sub­
divisions 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 for
his meticulous care in checking references.
I am also indebted to Mr. John Chadwick, M.A., for his helpfulness
in elucidating obscurities in the Latin.
DERBY, 1961. DORIS H. HARLEY
v

7. KEY TO ABBREVIATIONS
IN FOOTNOTE, P. 12
A.C. Arcana Cae1estia
N.J.H.D. The New Jerusalem and its
Heavenly Doctrine
H.H. Heaven and Hell
AND TO NOTES PP. 129, 132
T.C.R. True Christian Religion
A.R. Apocalypse Revealed
D.P. Divine Providence
C.L. Conjugial Love
L.J. Last Judgment
Brief Exp. Brief Exposition of the Doc­
trine of the New Church
vi

8. The Day of the Last Judgment does not mean the
0)
cv
Destruction of the World
Procreations of the Human Race on Earth will never
cease
c.0 Heaven and Hell are from the Human Race
All Men, as many as have been born from the Begin­
ning of Creation and have died, are either in Heaven
or in Hell
The 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 at
its end; and the Church is at its end when there is no
faith because there is no charity
IFrom ARCANA CR.LESTIA­
L- Concerning Faith
Charity
"
The Will and the Understanding
"
~ I1 All Things that have been foretold in the Apocalypse
have at this Day been fulfilled
~ The Last Judgment has been accomplished
~i) Babylon and its Destruction
ci) The former Heaven and its Abolition
@ The state of the World and of the Church hereafter
ra.~ :
Nos. 1-5 3
6-13 1­
14-22 'Lt­
1323-27
28-32 :t
33-39 . 33
Gag~ 37
39
41
Nos. 40-44 ~lt
45-52 4~
53-64 5'
~
65-'72 7"3
73,74 11~
vii

9. ---
----
~- 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 THE
SPIRITUAL 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 8
The Papists in the Spiritual World 56-60 112
c.~VIV
..... The Papal Saints in the Spiritual World 61-67x..llC "'1'
The 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
~
r
LNOTES ~ 129-133
INDEX OF SUBJECTS 135
INDEX OF SCRIPTURE PASSAGES 143
viii

10. CONCERNING
The Last Judgment
AND
Babylon Destroyed
THUS
THE FULFILMENT AT THIS DAY OF ALL
THE THINGS FORETOLD IN THE APOCALYPSE
From Things Heard and Seen
FROM THE LATIN
OF
EMANUEL SWEDENBORG
2

12. The Day of the Last Judgment
does not mean the
Destruction of the World
I Those who do not know the spiritual sense ofthe Word have
only understood that, on the day of the last judgment, all things in the
world visible to the sight of the eyes are to be destroyed. For it is
said that heaven will then perish together with the earth, and that God
will create a new heaven and a new earth. They have even confirmed
themselves in this opinion from the statement that all are then to come
up out of their graves, and that the good are then to be separated from
the evil, and so forth. But it is stated in this way in the sense of the
letter of the Word, because this sense is natural and in the ultimate of
Divine order, where everything and each part of the Word contains
within it a spiritual sense. On account of this, he who understands the
Word only in accordance with the sense of the letter can be led into
various opinions, as has also happened in the Christian world where,
from this source, so many heresies have arisen, and every single one of
them is confirmed from the Word.
But as no-one hitherto has known that, in everything and each part 2
of the Word there is a spiritual sense, or indeed, what a spiritual sense
is, those who have laid hold on this opinion about the last judgment
are, therefore, to be forgiven. But even now they may know that it is
not the heaven visible to the eyes that is to perish, nor the habitable
earth, but that both of these are to remain; and that, by , a new heaven
and a new earth' is meant a new Church, both in the heavens and
upon earth. 'A new Church in the heavens' is mentioned because
there is a Church there just as on earth; for the Word is there, and
sermons, and a similar Divine worship just as on earth, but with the
difference 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

13. I] THE LAST JUDGMENT
and especially in the section there on The Conjunction of Heaven with
Man by Means of the Word (n. 303-310) and where Divine Worship
in Heaven is treated (n. 221-227).
z The following are passages in the Word where the destruc­
tion of heaven and earth is mentioned:
Lift up your eyes to heaven and look upon the earth beneath, the heavens
shall 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 shall
not 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 is
rolled up (Rev. vi 13, 14).
I saw a great throne and One Who sat thereon, from Whose face earth and
heaven 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 had
passed away (Rev. xxi I).
In these passages, by , a new heaven ' is not meant the heaven visible
before our eyes, but heaven itself where the human race is gathered
together. For a heaven from the whole human race was gathered to­
gether even from the beginning ofthe Christian Church, but those who
were there were not angels but spirits from a varying religion. This
heaven is meant by , the first heaven' which would perish. But what
happens to these will be told in detail in the things that follow. This
is merely mentioned here so that it may be known what is meant by
, the first heaven ' which was about to perish. Besides, anyone who
thinks from any enlightened reason can see that it is not the starry
heaven, that immense firmament of creation that is meant, but heaven
in a spiritual sense. where angels and spirits are.
3 It has been hitherto unknown that by , a new earth ' is meant
a new Church on earth, since by , earth ' in the Word, everyone has
understood the earth, when yet by it the Church is meant. In the
natural sense, ' earth • is the earth, but in the spiritual sense, it is the
Church. The reason for this is that those who are in the spiritual
sense, that is, who are spiritual just as the angels are, do not under­
stand the earth itself when 'earth' is named in the Word, but the
nation 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 ARCANA
4

14. THE LAST JUDGMENT [3
C£LESTIA1 as below. I would bring forward one or two passages from
the 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 earth
were 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 the
night; 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 the
wrath of Jehovah (Isa. xiii 12, 13).
The earth was shaken before Him, the heavens trembled, the sun and moon
were darkened, and the stars withdrew their splendour (Joel ii 10).
The earth was stricken and shaken,the foundations of the mountains trembled
and were shaken (Ps. xviii 7, 8).*
and very many other passages.
1 (From ARCANA C£LESTIA.) 'Earth' in the Word signifies the Lord's kingdom
and 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 of
Canaan, and the Church was there from the most ancient times; hence it is
also, 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 who
dwell there and their worship (n. 1262), it follows that' earth· signifies
various 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 spiritual
Church (n. 2928).
An 'earthquake' is a change of the Church's state (n. 3355). A' new
heaven 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 Ancient
Church 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 as
are in the Lord's kingdom and the Church (n. 1585, 3686, 4447, 5136).
For this reason Abraham was commanded to go there, since a represen­
tative Church was to be inaugurated among his descendants from Jacob,
and the Word was to be written, the ultimate sense of which was to consist
of 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 the
Church (n. 3038, 3481, 3705, 4447, 4517,5757, 10599).
* The verse quoted is no. 7 in English versions, but no. 8 in the Schmidius Bible
used by Swedenborg.-Translator
5

15. 4] THE LAST JUDGMENT
4 Also, by , to create' in the spiritual sense of the Word is
signified ' to form', , to institute' and ' to regenerate'. Thus, by , to
create a new heaven and a new earth' is signifierl to institute a new
Church in heaven and on earth, as can be established from these
passages:
The people who shall be created shall praise Jah (Ps. cH 18).
Thou sendest forth Thy spirit, they are created and Thou renewest the face
of 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; thou
art 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; and
hence it is that' the new creature' is a reformed man.!
5 Concerning the spiritual sense of the Word, see the little
work THE WHITE HORSE MENTIONED IN THE Apocalypse.
1 (From ARCANA C£LEST1A.) 'To create' is to create anew or to reform
and 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 Genesis
there is described in the internal sense the raising up of the celestial Church,
which was the Most Ancient Church (n. 8891, 9942, 10545).
6

16. (:...0
Procreations of the Human Race
on Earth will never cease
6 Those who have accepted the belief concerning the last
judgment that all things in the heavens and on earth are then going to
perish and that, in place of them, a new heaven and a new earth are
going to come into existence believe, because it follows from the
sequence of things, that generations and procreations of the human
race are afterwards going to cease. For they think that all things will
then have been accomplished and that men are going to be in a state
different from before. But because the destruction of the world is not
meant by the day of the last judgment, as has been shown in the pre­
ceding section, it also follows that the human race is going to remain
and that procreations are not going to cease.
7 That procreations of the human race are to remain to
eternity can be established from several things, some of which have
been 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 it
cannot 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 in
numbers.
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 last
is the basis of all things that precede. Creation began from the highest
or inmost, because [it is] from the Divine, proceeded to the last or
* There is no section numbered 8 in the Latin.-Translator
7

17. 9] THE LAST JUDGMENT
outermost, and then first came to a halt. The ultimate ofcreation is the
natural world, and in it the terraqueous globe with everything upon it.
When these were completed, then man was created and in him were
gathered all things of Divine order from first things to last; in his
inmosts were gathered all things which are in the first things of that
order; in his ultimates, those which are in last things so that man
became Divine order in a form. Hence it is that all things in, and with
man are from heaven as well as from the world, from heaven those
things belonging to his mind, and from the world, those belonging to
his body. For the things of heaven inflow into his thoughts and affec­
tions, and present those [thoughts and affectionsriii accgf9...~ce JVlth
the reception by his spirit, while the things ofthe world inflow into his
sensations and deSlres "and present those [sensations and desires] in
accordance with the reception in his body, but in conformity with the
agreements of the thoughts and affections of his spirit. That this is so
2 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 Lord's Divine Human (n. 78-86);
And further in thesection concerning the correspondence of all
things of heaven with all things of man (n. 87-102);
Concerning, The correspondence of heaven with all things of the
earth (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 a
close connection fron:.. fi~t things to last that, when regarded together,
they constitute one thing in which the prior cannot be separated from
the posterior, just as a cause cannot be separated from its effect. Thus
the spiritual world cannot be sepl!rated fr?m the natural world, nor-the
latter from the former,consequently, the angelic lleavencannot be
separated from the human race, nor the human race from the angelic
heaven. Wherefore, it has een provided by the Lord that the one
shall render mutual services to the other, namely, the angelic heaven
4 to the human race, and the human race to the angelic heaven. Hence
it is that the angelic abodes are indeed in heaven, to appearance
separated from the abodes of men, but yet they are with a man in his
affections of what,is good and true. Their being presented to thesight
as separated is only an appearance as may be established from the
8

18. THE LAST JUDGMENT [9
section 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 their
affections of what is_good and true is meant by theSe words- of the
LOrd": -
He that loveth Me keepeth My saying, and My Father will love him, and
We 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 where
the Lord is, there is heaven, for the Divine proceeding from the Lord
makes 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-Troth
makes heaven and also angels because they are the recipients. That
t:!.te Divine pr~_~~~_f~om th~!-ord is the Divine Truth and hence
the 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 7
angels are. That angels and spirits are with man, and in his affections,
has been granted-me t"'OSe'ei 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 spirits
Ithey 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 communication
Jand 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 by
Swedellborg in Latin in the Schmidius Bible refers to John XVII, 22, 26, and to
A.C. 9338 where it is shown that both passages in John treat of the union of the
Lord with those who are in the good of love.-Translator
9

19. 9] THE LAST JUDGMENT
of seein~in the natural world. In both cases, the communications are
almost alike but yet with the difference that, in the natural world there
are 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 rests
upon it. This state of affairs prevails with the individual man. His
J sRirit1.!~.lPings, which belong to his thought and WITf,iIifiow into~~
2.
Inatural things..which §~long to his sensations and actions, and-the}:e
they ~e~na!~ .!IDd !eglain. If a man did not possess these, or if he
were without these terminations or ultimates, his spiritual things
which belong to the thoughts and affections of his spirit would flow
away 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 spiritual
world, which happens when he dies. Then, because he is a spirit, he
qoes not subsist upon his own basis btl~upon the generaCbliSls- whiCh
isthe human race. He who does'110t know thearcana* of J:1eaven can
believe 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 reciprocal
conjunction. From these things it can beestablished, first, that the
human race and the angelic heaven make one and subsist mutually
and in turn from one another, and that thus the one cannot be taken
away from the other.
10 The human race is the seminary of heaven. This will be
established from a subsequent section where it is to be shown that
heaven and hell are from the human race, thus, that the human race is
the seminary of heaven. At the outset, it will be observed that, just as
at all times up to the present, that is, from first creation, heaven has
been formed from the human race, so it is to be formed and enriched
2 henceforth. Indeed, it may be that the human race upon one earth may
perish, as happens when it entirely separates itself from the Divine.
For then, man has no longer any spiritual life but only a natural one
as beasts have. And when man is in such a state [of life]:, no society
can 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 un­
known, from arceo-to shut up or conceal.
10

20. THE LAST JUDGMENT [10
influx from heaven and so, without Divine guidance, would become
insane and would rush unbridled into every crime, one man against
another. But, although the human race upon one earth would perish 3
through separation from the Divine, that it nevertheless does_.n9t
!!:aPl'~n i~ provided by the Lord so long as the human race remains
upon other earths, for there are some hundreds of thousands of earths
in 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, unless
the Lord had come into the world, and on this earth had put on the
Human andffiadeIt Divine; and also unless the Lord had here given
aWord of such a kind as might be a basis for the angelic heaven and a
means of conjunction. It may be seen in the work HEAVEN AND HELL
(n. 303-310) that there is conjunction of heaven with man by means
of the Word. But that such is the case can be understood only by
those who think sprritually, that is, by those who, through theacknow­
ledgment<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 immense
that it cannot be filled to eternity. This is established from those
things declared in the work HEAVEN AND HELL, and in the section there
concerning The Immensity of heaven (n. 415-420), and that those who
form heaven are, as yet, comparatively few, in the small work EARTHS IN
THE UNIVERSE (n. 126).
I2 The perfection of heaven grows in proportion to increase in
numbers. This is established from its form in accordance with which
associations are arranged there and communications flow, because it
is the most perfect of all forms. And the more there are in the most
perfect form, the more does the direction and agreement of the many
make towards oneness, and by that, is the conjunction closer and more
harmonious. Agreement and hence conjunction increases from the
increase in numbers, for every single thing there is introduced as some­
thing relative between two or more, and what is introduced confirms
and conjoins. The form of heaven is like the form of the human mind,
the perfection. of which grows in accordance with the increases of
what is trueand good from which come intelligence-and wisdom. -T~ 2
fOIm of thehuman mind which is in heavenly wisdom and intelligence
is like the form of heaven because the mind is the least image of that
form. Hence there is a universal communication of the thought~
II

21. 12] THE LAST JUDGMENT
the affections of what is good and true among such men and angels
with societies of the heaven round about. And the extension increases
with growth ofwisdom, thus in accordance with the increase in numbers
of the cognitions* of what is true implanted in the understanding,
and in accordance with the abundance ofthe affections of what is good
implanted in the will, that is, in the mind; for the mind consists of
3 unde~tan~g and will. The human mind and the angelic mind Is
such that it can be enriched to eternity, and, as it is enriched, so it is
perfected. This happens especially when a man is being led by the
Lord, for he is then brought into the genuine truths which are im­
planted in the understanding and iilto- thegenuine goods which are
implanted in the will, for the Lord thenarranges everything of such
a mind into the form of heaven, until at length it is a heaven in least
form. From this comparison it is clear, because the case is similar,
that the increase in numbers of angels perfects heaven. Indeed, every
4 form consists of various parts. A form which does not consist of
various 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 the
I various parts within it, and from their mutual respect and agreement
I towards oneness, from which the whole form is considered as one.
Such a form is the more perfect, the more are the things thus arranged
within it, for, as was said above, every single thiilg confirms, strengthens,
5 conjoms and thus makes perfect. But these things can be better estab­
lished 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 least
form (n. 50-58); again, where it deals with
The form of heaven which determines associations and communica­
tions there (n. 200-212), and
The wisdom of the angels of heaven (n. 265-275).
03' Every Divine work has regard to infinity and eternity. This
can be established from many things which exist both in heaven and
in 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 dis­
tinguish these knowledges from those that are meant by the Latin scientifica also
used in the Writings of Swedenborg. Two of the meanings most commonly associated
with cognitiones are (I) a particular species of knowledge, as knowledges of the
Word, 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 is
from understanding and per:.~ptiO!l (A.C. 1486-7; H.H. 110, 3S3).
12

22. THE LAST JUDGMENT [13
I
There is not one face that is exactly alike or the same as that of
another, nor will there be to eternity. In the same way, there is no
mind (animus) exactly the same as that ofanother. Therefore, there are
as many faces and minds (animi) as there are men and angels. There is
nevc:r f.9und i.!! 0l1e~, despite the innumerable parts that make up the
body, and the innumerable affections that make the mind, anyt@lg
quite the same as, or identical with anything in another; hence it is that
each man leads a life distinct rroin that of any other. The same thing
occurs in Nature as a whole and in every part ofit. That there is such an
infinite variety in all things and in every single thing is occasioned by
the origin of all things from the Divine which is the Infinite. Hence
there is somilni3ge_of~the Itillnite-e;erywhere-;- to-ttreend that all
things 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 single
I seed, whether it betliefruit of tree, or of corn, or of flower, is so
I ~ted that it can be multiplied to what is infini.le, and Can endure to
what 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 a
1. hundred years, could cover not only the surface ofone planet, but also
the surfaces of even myriads of planets; 8!ld these same seeds are so
created that their duration may be eternal. Hence it is clear how, in
these, there is the- idea cifwhat is infinite and eternal; it is similar in
other things. The angelic heaven is 1Jlat for which all t;hin.gs in the
universe have been created; for an angelic heaven is the end for which
the human 'race exists, and the Iii.muin. racetS'the end for which exist
the viSible heaven and the earths therein. Wherefore, that Divine
rwork, namely, an angelic heave.!!-has reg~.9-_ pr~arily to what is
I Infinite and Eternal, consequently, its multiplication without end,
f9r ther~<fwells ~ Divine Himself. Hence also, it"may be established
that the human race will never cease, for ifit were to cease, the Divine
work would be limited to a certain number, and so the regard to what
( is infinite would perish.

23. 1
~
Heaven and Hell are from the
Human Race
14* In the Christian world, it is wholly unknown that heaven
and hell are from the human race. For it is believed that angels have
been created from the beginning, and that heaven was thence formed;
and that the devil or satan was an angel of light but because he became
rebellious, 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 the
belief ID the-Christian world,-and still more thatnothing is really
known about heaven when in fact that is a primary t!Ungof doctrine
iithe_~hurch. And because such ignorance reigns, they rejoiced -in
heart that it has pleased the Lord now to reveal to those in the Christian
world many things about heaven and also about hell, thereby dispelling
as far as possible the darkness that k-increasing everY day becaus~ the
Church has come to-itS-end. Wherefor;;:tIiey wishmeto declare from
their lips that, in the entire heaven, there is not a single angel who was
created such from the beginning, nor in hell any devil who was created
an 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 in
heavenly love and faith, in hell, those who lived in infernal love and
faith; also that it is hell, taken as a whole, that is called the devil and
satan-the nlg!!e devil being given to the hell that is behind, where
those are who are called evil genii, and the n~e~l being given to
the 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 HELL
1 (From ARCANA CJIl.LESTIA.) The hells taken together, or the infemals
taken 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 HELL
nos. 3II-3I6.-Translator
14

24. THE LAST JUDGMENT
towards the end. The angels said that the Christian world had gathered
such a belief about those in heaven and those in hell from certain pas­
sages in the Word not understood in any other way than in accordance
with the sense of the letter, and not illustrated and explained by
genuine doctrine derived from the Word, although the sense of the
letter of the Word unless the ge~uine doctrine o~J:he_C.lllI~h sheds
light upon it, draws the mind in different directions, and this begets
ignorant opinions, heresies and errors.l
15 Another cause for the man of the Church believing in this
way is that he believes no man can come into heaven or hell until the
time of the last judgment; concerning which he has accepted the
opinion that then all the things that are before the eyes are to be des­
troyed, and that new things are to come into existence, and that then
the 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 can
I go there before the end ofthe world. But that man might be convinced 2
that this is not the case, it has been granted me to be in company with
angels and also to talk with those who are in hell, and this now for
f
m.E1Y y~l!!._s, s.£-~etimes continually fr~m m~rning until e~~lliyg, and
thus be informed about heaven and hell. The purpose of this is that
'I t!:e man of the Church may ~ longer ~ontinue i~his erroneous
, belief about resurrection at the time of judgment, ana about testate
of the soul in the meantime, as well as about angels and the devil. As
this beliefis a belief in what is false, it involves [the mind in] darkness,
and with those who think about those things from their own intel­
ligence, it induces doubt and at length, denial. For they say in their
1 (From ARCANA CJI!.LESTIA.) The doctrine of the Church will be derived
from 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 the
LordCn.:25IO, 25I6, 2519, 9424, 10105).
Those who abide in the sense of the letter of the Word without doctrine
can 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 of
the Church derived from the Word, and those who do so merely from the
sense of the letter of the Word (n. 9025).

25. IS] THE LAST JUDGMENT
heart, ' How can so vast a heaven with so many stars, and with the
sun and moon, be destroyed and dissipated; and how can the stars
which are larger than the earth then fall from heaven to earth; and
how can bodies devoured by worms, consumed by decay, and scatt­
ered to every wind, be gathered again to their soul; and where in the
meantime is the soul and what is its nature when deprived ofthe senses
it had in the body?,' besides many similar things which, because
they are incomprehensible, do not come within belief, and with many,
• destroy faith concerning man's eternal life, and concerniD.gheaven-and
. hell, andwith-these the other matters that pertain to the faith of the
3 Church. That this belief has been destroyed is evident from its being
I said, ' Who has come to us from heaven and told us that there is a
heaven? What is hell? Is there any? What is this about man's being
tormented by fire to eternity? What is the day ofjudgment ? Has it not
Ibeen 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 and
mislead the simple in faith and heart, and induce infernal darknessre­
specting. 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 I
have thus been permitted to talk, after their decease, with aU whom I
have ever known in the life of the body. With some of them I have
spoken for days, with some for months, and with some for a year, and
also with so many others that I should not exaggerate if I should say
.a hundred thousand, of whom many were in the heavens and many
in the hells. I have also spoken with some two days after their
decease, 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 asa
body and-for bodily functions m-the world, and they wishe me
to say they were· not dead but that they are living, men the same
as before, and had merely crossed over from one world intothe
other. 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 thoughts
and affections, sensations, pleasures and desires of the same
4 quality as in the world. Most of those who had recently died, when
they saw themselves to be living men as before, and-iil--a similar suite
(for, after death, every one's state oflife-Is-ilt first just as it was in the
world, but it is gradually changed with hini either into heaven or into
hell) were moved_~~ ~ew joy at_being alive, saying that they had not
16

26. THE LAST JUDGMENT [15
believed it would be so. But they were greatly astonished that they
s-hould have been-msuch igOOrance and blindness about-the state of
their-life after death, and still more that the man of the Church should
be in such ignorance and blindness when yet he, above all men in the
whole 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 the
world and the body, had so occupied and filled their minds that they
) <:.!?u1d not be raised into the light o~a'yen nor consider the!hings <?!
the Church beyond doctrinal matters. For while matters relating to the
booy and the world are loved, as'much as they are In""the present time,
nothingbut darkrless flows into the mind when a man wishes to think
about the thiIigs of heaven beyond the dictate of the doctrine of faith
belonging to his own Church.
16 Very many of the learned from the Christian world are
astonished when, after death, they see themselves in a body, in garments
and in houses, as in the world. And when they recall what they had
thought about the life after death, about the soul, spirits, and heaven
and hell, they are ashamed and_~ay that they had thought_foolis!!ly
and that the simple iillaith thoughtffiuch morewisely than they.
Learnedmenwho had confirmed themselves in such ideas, and hadat­
tributed all things to Nature, were examined and it was found that
the interiors of their mind were closedand the exteriors opened, so_ . _ _ ' __ < ~ a _ _
1 (From ARCANA C£LESTIA,) There are few in Christendom today who
believe that man rises again immediately after death (preface to chap. xvi
of Genesis, and n. 4622, 10758). They believe that this takes place at the time
of 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 a
man in all respects and in every least respect (n. 4527, 5006, 5078, 8939,
8991, 10594, 10758).
The soul which lives after death is man's spirit, which in man is the man
himself, 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).

27. --- - --
16] THE LAST JUDGMENT
that they did not look towards heaven but towards the world and
accordingly also towards hell. For to the extent that the interiors of
the mind have been opened, to that extent does a man look towards
heaven; outtO the- extent that the interiors have been dose and the
exteriors opened, he looks towards hell. For the interiors of man have
been formed for the reception of all things of heaven, but his exfenors
for the receptlon of all things of the world; and those who receive the
world, and not heaven at the same time, receive helP
17 By the daily experience of many years, it has been proved
to me that man's spirit, after release from the body, is a man and in a
similar form. For I have seen, heard and spoken with them a thousand
times, even on the matter that men in the world do not believe spirits
to be men, and that those who do believe are reputed by the learned
~oJ>~ s~'pl~. Spirits were sad at heart that ~h ignoranceshocld still
persist in the world, and most of all within the Church. But they said
that tlli~ belief had emanated-Ehiefly from the learned who thought
about the soul from bodily sense. From this, they l1aVe held no other
idea about it than as of mere-thought which, when it is without any
subject in which and from which it is regarded, is like some volatile
form of pure ether which cannot but be dispersed when the body is
dying. But because the Church believes, from the Word, in the im­
mortality of the soul, they could not do otherwise than attribute to the
soul something of life such as belongs to thought, but yet they did not
attribute sensation such as a man has, until the soul was again united
to the body. Upon this opinion is based the teaching about resurrec­
tion and the belief that there is to be a reunion when the last judgment
comes. For when such a hypothesis about the soul is conjoined with
the faith of the Church concerning man's eternal life, no other con­
clusion is possible. So it is that when anyone thinks about the sQ..ul from
doctrine and at the same time from hypothesis, he does not entirely
grasp that it is a spirit, and the latter in human form. Added to this,
scarcely anyone today knowswhatthe spiritual is and still less that
those who are spiritual; as-all spiritS-and angels are, have any human
form. The consequence is that almost allwho come from theWOrtd
are greatly astonished that they are alive and are men just as before,
and without any difference at all. But when they ceas~ to wonder at
1 (From ARCANA C£LESTIA.) In man the spiritual and natural worlds are
conjoined (n. 6057).
The internal of man is formed in the image of heaven, but the external in
the image of the world (n. 3628,4523-4,6057, 6314,9706, 10156, 10472).
18

28. THE LAST JUDGMENT
themselves, they are then astonished that the Church knows nothing
~ning any such~ state of men after dea~, when yet;alfwhohave
ever 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 revealed
to man by visions, they were told from heaven that this could have
been done, for nothiDg is easier when it pleases the Lord; but that
) those who had confirmed -themselves in falsities opposed to these
I things would still not have believed even if they themselves should
see 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~y
and bodily concerns, because in that case they would first believe and
would 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 Lord's words,
I He hath blinded their eyes, and hath hardened their hearts, lest they should
see with their eyes and understand at heart and be converted, and I should
l heal them (John xii 40).
and that those who are in worldly and bodily loves still would not
believe 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 someone
should come to them from the dead, they would be converted. But Abraham
said to him, If they hear not Moses and the Prophets, neither will they
believe even though someone should rise again from the dead (Luke xvi
29-31). - -
18 That heaven is from the human race can be established also
from 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 as
the 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 mind
I
thinks naturally, for his spiritual thought which he has equally with
th~angel~then flows down into natural ideas corresponding with
spiritual ones, and is thus perceived there. But it is otherwise when thez - man's mind is freed from bondage to that body. Then, heii010nger
thinks naturally but spiritually, and when he thinks spiritually, he
then thinks things that are incomprehensible and indfaole-"to the
natur~anjust as an_angel does. Wherefore, it can be established that
19

29. 18] THE LAST JUDGMENT
man's internal, which is called his sl'irit, is, in its essence, an angeJ.1
That an angel is in a complete humaI1form may be seen in the work
HEAVEN AND HELL (n. 73-77). When, however, man's internal has not
been opened above but only beneath, it is still, after its release from the
body, in human form, but a horrible and diabolical form, for it is not
able to look upwards towards heaven, but only downwards towards
hell. ---­
19 The Church could have known from the Word that heaven
and 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 Lord's words to the thief, that today he would be with Him
in paradise, (Luke xxiii 43); and to those words which the Lord spoke
concerning 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 concerning
resurrection,
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 live
a go~e, especially fromtheir faith around the time of death, when
they are no longer in worldly and bodily concerns, in that they believe
they '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 doetrlOe
ofthe 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 can
understand that man was created to become an angel, because in him
is 1J!e_ultimate of order (see aboven.9), into which what belongs to
heavenly and angelic wisdom ~ be formed, restored and multiplied.
Divine order never stops midway there to form a something apart
from an ultimate, for it is not in i~iul!tess_and c~E1pletion there, but
1 (From ARCANA C£LESTIA.) There are as many degrees of life in man as
there 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 the
Lord is called an angel (n. 10528).
20

30. THE LAST JUDGMENT [20
it goes on to the ultimate. And when it is in its own ultima~e, it takes on
its form, and-by means there collected, it renews itself and produces
itself further, which happens throug~procreati2-ns. Therefore, tht:
s~minary ~f heaven is in the ultimate. This also is meant by those
things 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 God
created man in His image, in the image of God created He him, male and
female 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 as
to His body, because when He was in the world He glorified His whole
Human, that is, He made it Divine. For His soul which He had from
the Father, was from Itselfthe very Divine, and His body became a like­
ness of the soul, that is, of the Father, thus also Divine. That is why
He, differently from any man, rose again as to both;! and this He made
manifest to the disciples who, when they saw Him, believed that they
saw a spirit, by saying:
See My hands and My feet, that it is I Myself; Feel Me and see, for a spirit
hath 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 spirit
but also as to the body.
22 It has been further shown in many sections in the work
HEAVEN AND HELL that heaven and hell are from the human race, as
in 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

31. 22] THE LAST JUDGMENT
Mter death, man is possessed ofevery sense, and ofall the memory,
thought and affection that he had in the world, leaving nothing
behind 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 not
consist of certain angels created in the beginning, nor hell from a
certain devil and his crew, but only from those who were born as men.
22

32. All Men) as many as have been born
from the BeginningofCreation andhave
died) are either in Heaven or in Hell
23 Firstly, this follows from the things stated and shown in
the preceding section, namely, that heaven and hell are from the human
race.
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 the
creation of the world and have died, are either in heaven or in hell.
Fourthly, since all who are born henceforth will also come into the
spiritual world, that world must be of a size and nature beyond com­
parison with the natural world in which men are on earth.
But in order that all these things may be perceived more distinctly
and may be more clearly evident, I would set them out and describe
them one at a time.
24 It follows from the things stated and shown in the preceding
section, namely, that heaven and hell are from the human race, that all
who have ever been born human beings from the beginning ofcreation
and have died, are either in heaven or in hell. This is clear without
explanation. The general belief has hitherto been that men will not
come either into heaven or hell before the day of the last judgment,
when souls will return into their own bodies, and will enter thereby
into the enjoyment of such things as they believe to belong to the
body. Simple people have been led into this belief by those who pro­
fessed wisdom and who made investigation into the interior state of
man. The latter, having thought nothing about the spiritual world,
but only about the natural world, and not therefore about the spiritual
man, have consequently been ignorant ofthe fact that the spiritual man,
which every man has in the natural, is just as much in human form as
is the natural man. So, it has never entered their minds that the
natural man derives his own human form from his spiritual man,
23

33. 2
THE LAST JUDGMENT
although they might have seen that the spiritual man acts at its bidding
in everything and each single thing of the natural man, and that the
natural 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 speaks
I as ~e spiritual ~s so utterly that action is nothing but will, and
speech nothing but thought. For, if you take away thought and will,
both speech and action cease instantly. From these things it is clear that
th~ ~pirituaI man is truly man, an5i is in everything and each single thip.g
of the natural man, and that their forms are alike, for there is not a
part nor particle~f the natural man in which the spiritual does not act
and live. Yet the spiritual cannot appear before the eyes ofthe natural
man, for the natural cannot see what is spiritual, altho1!gh t1J.e spip,tual
gm see what is natural, the latter [condition] being according to order,
but the former contrary to it. For there is an influx of the spiritual
4J:tQ..th~.!!.@d[al and therefore also of the power of seeing, for sigh.Lalso
3 is influx; but the reverse does not take place. It is the spiritual man that
is called man's' spirit', and which appears in the spiritual world in a
complete human form and lives after death. Because, as said above,
the intelligent have known nothing about the spiritual world, and
therefore, nothing about man's spirit, so they have seized upon the
idea that a man cannot live as man until his soul has returned into its
body and again put on its senses. Hence have arisen such meaningless
ideas about man's resurrection, as, for example, that bodies, although
devoured by worms or fish, or quite dissolved into dust, would yet, by
Divine Omnipotence, be collected together and reunited to their souls,
and that this will not take place except at the end of the world when
the visible universe will perish; and many other similar ideas all of
which are beyond comprehension, and which present themselves to
the mind's first intuition as impossibilities, and as contrary to Divine
order. Such ideas moreover weaken the faith of many, for those who
think from wisdom cannot believe unless they can, to a certain extent,
understand, and cannot concede belief in impossibilities, that is, belief
in such things as man thinks impossible. Hence also, those who do not
believe in a life after death find evidence for their denial. But that man
rises again immediate:y after death and that he is then in a complete
human form can be seen in the work HEAVEN AND HELL in many of its
rsections. 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 the
Z beginning of creation, and have died, are either in heaven or in hell.

34. THE LAST JUDGMENT
25 That every man after a life in the world lives to eternity is
established from the fact that man is then spiritual and no longer
natural, and that the spiritual man, when separated from the natural,
remains to eternity such as he is, for the state ofman cannot be changed
after death. Moreover, the spiritual of every man is in conjunction
with the Divine, for it can think about the Divine and also love the
Divine and be affected by all things that are from the Divine, such as
those which the Church teaches; hence it can be conjoined to the Divine
by thought and will, the two faculties which belong to the spiritual man
and 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 2
'1 this, man as to his mind is created inthe form of heaven;lind the form
I of heaven is from the Divine Himself, as can be established in the work
HEAVEN 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- 3
r 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 man's soul is dis­
( sipated afi.ter death just like that of a beast. Th~y 40. not p~~ei'y~~e
) distinction oflife between man and beast, which is that a man can think
I 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 can­
not be raised above their natural state to thinking on such things,
consequently, their spiritual cannot after death be separated from
their natural,l
and 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 world
into 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 above
t~m.~~lv~s to th~]"'~, so as to thi~k of th~Divine, to'rove Hlm;-and thus
to be conjoined with the or, w ereby they have eternal life. It is otherwise
with beasts which cannot be raised to such heights (n. 4525, 6323, 9231).
25

35. THE LAST JUDGMENT
4 The angels went on to say that the reason for many oCth~_so-called
intelligent in the Christian world-not-believing in tbeir own-iITiffior­
tality is that at heari:they deny the Divineand r~co :se Nature in
place of the Divine. fhosew""ho think-from such principlescannot
thii1k of any eternity by means of conjunction with the Divine, nor
consequently, of the state of man as being unlike that of beasts, for
when they reject the Divine from their thought they also reject what is
5 eternal. They said further that there is with every single man an inmost
or highest degree of life or an inmost or highest somet1UIig into which
the Divine of the Lord first, or most closely inflows, and from which
He arranges all the other interior things which belong to the spiritual
). and natural man, and which follow in accordance with the degrees of
I order with them. This inmost or highest they call the Lord's entrance
to man, and His veriest dwelling-place with him. By this inmost or
highest, 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 love
to 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;"by
which there is conjunction of man's life with the Divine Himself, and
how they even live to eternity, they said that_!Q.~~ eq!:1~ny~a~~e
faculty of thinking and willing, hence of believing and loving such
things as are from thebivine~ just as those have who acknowledge the
Divine; and it is this faculty which makes them equally immortal.
They further stated that they have this faculty from the above­
mentioned inmost or highest which is in every man; that eventhOSein
hell have thiS-faculty, andithas been shown inmany places that from
it 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 the
Word, it is understood by the angels either as damnation which is
death in the spiritual sense, or as the continuation of life and resurrec­
tion.! These.._!hi.Egs have been said to confirm that all men,
1 (From ARCANA ClBLESTIA.) When death is mentioned in the Word in con­
nection with the evil, in heaven it is understood as damnation which is
spiritual death, and also hell (n. 5407, 6119, 9008).
Concinued ac foot 0/ next page
26

36. THE LAST JUDGMENT
as many as have been born from the beginning of creation and have
died, are alive, some in heaven and some in hell.
26 All men, as many as have been born from the beginning of
creation and have died, are either in heaven or in hell. In order that I
might know this, it has been granted me to talk with some who lived
before the flood, and also with some who lived after the flood, as also
with some of the Jewish nation, known from the Word of the Old
Testament, with some who lived at the time of the Lord, with many
who have lived in succeeding centuries down to the present day, and in
addition, with all after their death whom I had known during their
earthly life. Besides these, I have talked with little children, and with
many of the heathen. From all these experiences, I have been fully
convinced that there is not one who waS ever born a human being, from
thefirst creation of this_eaftb, who IS not ~ther ru-heavenor in heU:­
27 Since all who are born henceforth will also come into the
spiritual world, that world must be of a size and nature beyond comparison
wiilitnen;;tUral world in which men are on earth. This is evident from
the enormous multitude of men who, from first creation, have passed
over into the spiritual world and are there together. Then, there are
the continual increases henceforth from the human race which will be
added 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 been
granted.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 scarcely
l be numbered. They.were there in some myriads, and that was only
in one place towards one region,-how many must there be in the
others? For there, they are all gathered into societies, and the societies
exist in vast number, and each society in its own place forms three
l:!~~_ens, below which are tnree hells. Thereare thus some there who
are on high, some in the middle and those below them, and there are
some in the depths or the hells under them. Those who are higher
up dwell with one another as men do in cities in which there are some
Those who are in goods and truths are called ' the living', but those in
evils and falsities, , the dead' (n. 8r, 290, 7494).
By , death " when it treats of the good who die, in heaven is understood
resurrection and the continuation of life, for then the man rises again, con­
tinues his life, and enters into eternity (n. 3498, 3505, 46r8, 462r, 6036,
6222).
21

37. 3
THE LAST JUDGMENT
hundreds of thousands together. Hence, it is clear that the n~t]lr.al
l worl~ in which men are on earth ca~ot be compared with that world
as 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 into
I a great city.
It can also be established that the natural world cannot be compared
with the spiritual world as to its quality, for, not only do all things
exist there which are in the natural world, but over and above, in­
) numerable others which have never been seen in this world nor canbe
l presented to view. For there, spiritual things are portrayed, each
according to its own type, ~ap earance 3.§.)f natural, and each single
thing with infinite variety. For the spiritual so far surpasses_the ~al
in excellence that few are the things ~at can be presented to the natural
sen~e. For the natural sense cannot grasp one ofa thousand things that
the spiritual mind grasps, and all the things ofthe spiritual mind present
themselves in forms before their sight. Hence it is that the nature of
the spiritual world as to its splendours and its wonders beggarsaes­
cription. These, moreover, increase with the growth in numbers of
the human race in the heavens, for all things there are set forth in forms
S2!'responding to each one's state ~.l0 love and faith, and thence to
intelligence and wisdom, thus, with continually increasing variety in
accordance with the increasing multitude. Hence it is said by those
who have been raised into heaven that they have there seen and heard
4 such things as eye hath never seen nor ear heard. From the foregoing
it can be established that the spiritual world is such as to be beyond
comparison With the natural world. Its nature may be further seen ID
the 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

38. G)
The Last Judgment must be where all
are together) there/ore in the Spiritual
World and not on Earth
28 Concerning the last judgment, it is believed that the Lord
will then appear in the clouds of heaven with the angels in glory, and
will awaken from their graves all who have ever lived from the begin-
ning of creation, and will clothe their souls with a body; and when
they have thus been assembled He will judge them, [sending] those
who have done well to eternal1ife or heaven, and those who have done
evil to eternal death or hell. This belief in the churches is [derived] 2
from the sense of the letter of the Word; nor could it be removed so
long as it was unknown that there is a spiritual sense to every single
thing that is said in the Word and that that sense is the Word itSelf,
f'Or which th-esense of the letter serves asafoundation or base, and
that, without such a letter, it would not have been possible for the
Word to be Divine and to serve both heaven and the world as a means
of instruction for life and faith, and as a means of conjunction. He,
therefore, who knows the spiritual things to which the natural things
in the Word correspond, can know that by 'the Lord's coming in the
clouds ofheaven ' is not meant His appearance thus, but His appearance
( in the Word. For the ' Lord' is the Word because He is the Divine
Truth. '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 they
are also the Lord as to Divine Truths.1 Hence it is clear what is meant
1 (From ARCANA C£LESTIA.) The Lord is the Word, because He is the
Divine Truth in heaven (n. 2533, 2813, 2859, 2894, 3393, 3712).
The Lord is also the Word because the Word is from Him and concerning
Him (n. 2859); and in the inmost sense it treats only of the Lord, especially
about the glorification of His Human; thus the Lord Himself is there
(n. 1873, 9357).
Continued at foot of next page
29

39. 28] THE LAST JUDGMENT
by these words, namely, that when it is the end of the Church, the
Lord will..~pen up .t!':e: spiri!u_al sense of the Word, and ~~s, Divine
trug,. as it is in itself; so that this is the sign that the last judgment is at
3 hand. That there is a spiritual sense in every single thing that is stated
in the Word, and in every single word, and what that sense is, can be
seen in ARCANA C£LESTIA, in which are explained, according to that
sense, all the contents and details of Genesis and Exodus from which,
things collected concerning the Word and its spiritual sense may also
be seen in the small work THE WHITE HORSE, Mentioned in the
Apocalypse.
29 It is established from the two preceding sections, and also
from those which follow, that the last judgment will have taken place in
the spiritual world, and not in the natural world, or on earth. In the
two preceding sections it has been shown that heaven and hell are
from the human race, and that all men, as many as have been born
from the beginning of creation and have died; are either in heaven-or
in hell, and thustheyareallthere together. In-sections-which follow,
however, it is still to be shown that the last judgment has already been
accomplished.
30 Besides, no-one is judged from the natural man, and so not
while he is living in the natural world, for man is then in a natural
body. But he is judged in the spiritual man, and so, w1len lleCOmes
into the spiritual world, for man is then in a spg-itual b~dy. Itis the
spiritual with man that is judged, but not the natural, for the latter
is not gUilty ofanyblameoraccusation, because it does not live from
itself, being only the agent or instrument through which the spiritual
man acts (see above n.24). Tliis IS also a reason why tl-iejudgment
upon men takes place when they have put off their natural body, and
The Lord's 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 and
such 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 are
receptions of these truths, and do not speak them from themselves but from
the Lord (n. 1925, 2821, 3039, 4085, 4295,4402, 6280, 8192, 8301).
The 'trumpets' or ' horns' which the angels then have mean Divine
truths in heaven, and truths revealed from heaven (n. 8815, 8823, 8915).
3°

40. THE LAST JUDGMENT
have put on the spirituaL In the spiritual body also, man appears such
as he is as to love and faith, for everyone in the spiritual world is the
image of his love, not only as to face and bod~-out als-o as to speech
aiid actions (see in the-work HEAV"E--r:rAND HELL, n. 481):-Hence it is
that all their qualities are known, and they are immediately separated,
when it seems good to the Lord. It is clear also from the foregoing
that 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 in
the natural, since the natural from itself is devoid ofMe, the apparent
life-illltheing fromthelife of the spiritual man; dms, it is thespirftual
man that is judied;"""and moreover, 'to be judged according to his
works' is meant with reference to the spiritual man.
32 To these I would add a certain heavenly arcanum, which
has indeed been mentioned in the work HEAVEN AND HELL, but has not
yet been described. After death, everyone is attached to some society,
and this happens as soon as he comes into the spiritual world (see in
that work n. 427 and 497). But the spirit in his first state does not
know this, for he is then in his externalS"anduot yet in ll1ternals.
WhiIehe is in this state, hegoes -hither and thither, wIlerever'the
desires of his 'animus' lead him; but still he is actually where his
love is, that is, in a society where there are those in a love similar to his
own. When the spirit is in such a state, he appears in many other 2
places, present everywhere as if even in the body, but this is only an
appearance. Wherefore, as soon as he is led by the Lord into his ruling
love, he vanishes immediately from the eyes ofothers, an -isamong his
OWn in the society to which he is attached. This is peculiar to the
spiritual world and is a matter of wonder to those who do not know
the 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 his
own plac:;e, the good in heaven in a society there amongtheirown, but
the-evil in hell in a society there among their own. It can also be 3
established from these things, that the last judgment can take place
nowhere else than in the spiritual world, since everyone there is in the
image of his own life, thus each one is with his own. It is otherwise
31

41. THE LAST JUDGMENT
in the natural world. There the good and the evil can be together,
neither knowing the nature of the other, nor being separated from one
another in accordance with their life's love. Indeed, it is not possible
for 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, he
must put off his natural body, and, after he has put it off, be judged
in a spiritual body. That is why, as stated above, the spiritual man is
judged, and not the natural.

42. -- -
(.:i)
The Last Judgment takes place when
the Church is at its end)" and the Church
is at its end when there is no faith
because there is no charity
33 There are many reasons for the last judgment taking place
when the Church is at its end. The first is that the equilibrium between
heaven and hell then begins to perish, and with the equilibrium, the
very freedom of man. And when man's freedom perishes, then he can
no longer be saved. F.2r h~-isthencamedaway from freedom towaras
hell, arid cannot be led in freedom towaras heaveI1. For,-witliout
freedom, no--=One -can be reformed, and all man'S freedom is from the
equilibrium between heaven and hell. That dus is so can be established
from two sections in the work HEAVEN AND HELL where is treated,
The equilibrium between heaven and hell (n. 589-596),
and
It is by means of the equilibrium between heaven and hell that man
is 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 to
p~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 from
heaven. Because evil increases over good ill.!he. end of ~e_~hurch,
therefore, all are then judged by the Lord, the evil being separated
from the good, and all things restored to order. A new heaven and
also a new Church onearth isestab1isneaand so the equilibrium is
4 33

43. 34] THE LAST JUDGMENT
restored. This now is what is called the last judgment concerning which
many things [will be told] in what follows.
35 It is known from the Word that there is an end of the
Church when there is no longer faith within the Church, but it is not
yet known that there is no faith if there is no charity. Therefore, some
things concerning that matter will now be said in what follows. It is
predicted 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 of
many shall grow cold-and this gospel shall be preached in all the world­
and then shall the end come (Matt. xxiv 12, 14).
The consummation of the age is the last period of the Church. In that
chapter in Matthew the state of the Church successively declining as
to love and faith, is described by the Lord, but it is described there
by pure correspondences. Therefore, those things predicted by the
Lord cannot be understood unless the spiritual meaning corresponding
to each item there is known. Wherefore, it has been granted me by
the Lord to explain all the things said in that chapter and some in the
following one, concerning the consummation of the age, His Advent,
the successive vastation of the Church, and the last judgment, in
ARCANA 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 is
no faith if there is no charity. It is asserted that there is faith so long
as the doctrinal things of the Church are believed, thus that there is
faith among those who believe. Yet merely to believe is not faith, for
faith is willing and doing what is believed. When the doctrinal things
of the Church are merely believed, they are not in a man's life but
only 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 into
his actions therefrom. Then first is faith in the spirit of man, for man's
spirit, 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. Man's
34

44. THE LAST JUDGMENT
memory and the thought from it is only the entrance through which
introduction takes place. Whether you say the will or the love, it is 2
the same thing since everyone loves what he wills, and wills what he
loves. And so the will is the receptacle oflove, and the intellect whose
function is to think, the receptacle of faith. A man can know, ponder
and understand many things, but when left to himself, he thinks from
his will or from his love, and casts away from him those things that do
not agree with his will or his love. Therefore, he also casts away those
things after the life of the body, when he is living in the spirit. For, as
just said above, that alone remains in the spirit of a man which has
entered into his will or love. The rest are regarded after death as
foreign and because they are not of his love, he thrusts them out of the
house and also turns away from them. It is another matter if a man 3
not only believes the doctrinal things of the Church which are from
the 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 because
it is true, for willing what is true because it is true is the very spiritual
of man. And this is quite distinct from the natural which is willing
what is true not on account of its being true, but on account of one's
own glory, fame and gain. The true, regarded abstractly from such
things is spiritual, because in its essence it is the Divine. Wherefore
to will what is true because it is true is also to acknowledge and to love
the Divine. These two are wholly conjoined, and are indeed regarded
in heaven as one. For the Divine which proceeds from the Lord in
heaven is the Divine Truth (see in the work HEAVEN AND HELL, n. 128­
132), and they who receive it and make it pertain to their life, are angels
in the heavens. These things have been stated so that it may be known
that faith is not merely believing, but willing and doing; further, that
there is no faith if there is no charity. Charity or love is willing and
doing.
37 Within the Church at the present day, faith is so rare that
it can be said to be non-existent. This was clear from many, both
learned and simple, who, as spirits, were examined after death as to
what faith they had in the world. It was found that each one of them
supposed that faith is only believing and persuading oneself that it is
so, and the more learned that it is only to believe from trust or con­
fidence that they are saved by the Lord's passion and by His inter­
cession. It was found that scarcely anyone knew that there is no faith
unless there is charity or love. Indeed, they did not know what charity
towards the neighbour is, nor what is the difference between thinking
and willing. Most of them cast charity behind, saying that charity
35

45. 2
37] THE LAST JUDGMENT
does not effect anything, but only faith does. When they were told
that charity and faith are one, just as the will and the understanding,
and that charity resides in the will and faith in the understanding, and
that to separate the one from the other is like separating will and
understanding, they did not understand this. Hence it was clear that
at the present day, there is scarcely any faith. This was also shown
them by living examples. Those who were persuaded that they had
faith were brought to an angelic society where there was genuine faith,
and then communication being granted them, they clearly perceived
that they had no faith, which they also later confessed in the presence
of many. The same thing was also shown by other means in the pre­
sence of those who professed faith, and who thought that they had
believed, but had not lived the life of faith which is charity. Each of
them confessed that he had no faith, because there was nothing of
faith in the life of his spirit, but only outside it in some thought while
they were living in the natural world.
38 Such is the state of the Church today, namely, there is no
faith 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 was
stated from heaven that with some there is still good, though it can­
not be called spiritual good, but [may be called] natural good, for the
reason that the very Divine truths are in obscurity, yet Divine truths
lead the way towards charity, for they teach it and regard it as the end
towards which they lead. Therefore, charity cannot exist except in
the proportion that there are truths from which it exists. The Divine
truths from which the doctrines of the Church are [derived] have
regard to faith alone, wherefore they are called doctrines of faith, and
do not have regard to life. Now, truths which have regard only to faith
and not to life cannot make a man spiritual; and so long as they are
outside his life, they are only natural, for they are known and con­
sidered only as outside things. Hence it is that there is no spiritual
good today, but with some, only natural good. Moreover, every Church
at its beginning is spiritual, for it arises from charity; but in course of
time, it turns aside from charity to faith, and then from being an
internal 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 internal
becomes external, to that extent, spiritual light with him is darkened,
so that he does not see Divine truth from truth itself, that is, from the
light of heaven, for the light of heaven is Divine truth, but he sees
only from natural light. That light is such that when by itself and not

46. THE LAST JUDGMENT [38
enlightened from spiritual light, it sees Divine truth as in the night,
and does not know from elsewhere whether it be true, except as a
statement by a prelate, and accepted by the community in general.
Hence it is that their intellect cannot be enlightened by the Lord, for
to the extent that natural light shines in the intellect, to that extent is
spiritual light darkened. Natural light shines in the intellect when
worldly, corporeal and earthly things are loved more than those that are
spiritual, heavenly and Divine. To that extent also man is external.
39 But because it is not known in the Christian world that
there is no faith if there is no charity, nor what charity towards the
neighbour is, nor even that the wili makes man himself, and his thought
only so far as it proceeds from his will, therefore, in order that these
things may break through into the light ofthe intellect, I would append
collected passages from ARCANA C£LESTlA which can serve as illustra­
tion concerning these things.
FROM ARCANA ClBLESTIA
CONCERNING FAITH
They who do not know that all things in the universe have relation to
what is true and good, and to the conjunction of both in order that anything
may be produced, do not know that all things of the Church have relation
to 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 to
the 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 2
relation 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 things
of the Church have relation to faith and love, and to their conjunction with
each 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 the
other the will (n. 641, 803, 3623, 3539).
The understanding is dedicated to the reception of truths, thus to the
things of faith; and the will is dedicated to the reception of goods, thus to
the things of love (n. 9300, 9930, 10064).
Hence it follows that love or charity COlJstitutes the Church, 2lld not
faith 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, 3
2116, 2343, 2349, 2417, 3419, 3849, 3868, 6348, 7039, 7342, 9783).
Such faith perishes in the other life (n. 2228, 5820).
37

47. 39] THE LAST JUDGMENT
The 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 'the
Philistines' (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, and
at length towards faith alone (n. 4683, 8094).
At the last period of the Church there is no faith because there is no
charity (n. 1843, 3488, 4689).
Those who place salvation in faith alone excuse a life of evil; and those
who 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 those
who 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) thence
derived, so that the truth of faith has its own being of life from the good
of charity (n. 3049, 3180,4574, 5002, 9154)·
Hence the truth of faith lives from the good of charity, thus the life of
faith 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 those
things 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 of
faith, which is charity (n. 9380, 10143, 10153, 10578, 10645, 10648).
Worship from the good of charity is true worship, but if from the truth
of 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 in
which all things of the earth are inactive and nothing is produced; but faith
with charity is like the light of spring and summer in which all things
flourish, and are productive (n. 2231, 3146, 3412-3).
The wintry light, which is that of faith separated from charity, is turned
in 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 and
stupidity (n. 3412-3).
Those who separate faith from charity are in darkness, thus in ignorance
of 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 said
about love and charity (concerning which n. 1017, 3416).

48. THE LAST JUDGMENT
They know not what good is, nor what heavenly love is, nor what charity 6
is (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 regarded
as of first importance (n. 6269, 6272).
There would be one Church and it would not be divided into many if
charity were its essential; it would be of no importance if the doctrines of
faith 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 Lord's twelve disciples represented the Church as to all things of 7
faith 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 of
Genesis).
That in the last times there would be no faith in the Lord because there
would be no charity, was represented by Peter's thrice denying the Lord
before the cock crowed twice; for Peter there, in a representative sense, is
faith (n. 6000, 6073).
Cock-crow, as well as twilight, signifies in the Word the last time of the
Church (n. 10134).
Three, or thrice, means completion to the end (n. 2788,4495, 5159, 9198,
10127).
A like signification is attached to our Lord's saying to Peter, when he saw
John 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 Lord's
breast (n. 3934, 10081).
All the names of persons and places in the Word signify things abstractly
from them (n. 768, 1888, 4310, 4442, 10329).
CONCERNING CHARITY
Heaven is distinguished into two kingdoms one of which is called the 8
celestial kingdom, the other the spiritual kingdom; love in the celestial
kingdom is love to the Lord and is called celestial love; and love in the
spiritual kingdom is charity towards the neighbour and is called spiritual
love (n. 3325, 3653, 7257, 9002, 9835, 9961).
(That heaven is distinguished into these two kingdoms may be seen in
the work HEAVEN AND HELL, n. 20-28; and that the Divine of the Lord in
the heavens is love to Him and charity towards the neighbour in n. 13-19
of the same work.)
What good is and what truth is are not known unless it is known what 9
love to the Lord is and what charity towards the neighbour, since all good
is of love and charity, and all truth is of good (n. 7255, 7366).
39

49. 39] THE LAST JUDGMENT
Charity is to know truths, to will truths and to be affected by truths for
the 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 in
an 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 its
quality 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 love
and charity constitute man (n. 3957, 6273).
Also that good and truth accord, and that one belongs to the other; so
it is also with charity and faith (n. 7627).
In the supreme sense the Lord is the neighbour, for He is to be loved
ID above all things; hence the neighbour is everything that is from Him, in
which 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 his
good, thus it is according to the Lord's presence (n. 6707-10).
Every man and every society, also the fatherland and the Church, and
in a universal sense the Lord's kingdom, are the neighbour; and to love the
neighbour is to do good to them from the love of what is good in accordance
with the quality of their states; the neighbour is thus the good of those
which must be considered (n. 6818-6824, 8123).
Civil good, which is just, and moral good, which is the good of life in
society, are also the neighbour (n. 2915, 4730, 8120-2).
To love the neighbour is not to love a person, but to love what is with
him 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 which
he 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 the
evil 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 the
good 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 every
task and in every employment (n. 8120-2).
Thus charity towards the neighbour extends to all and everything that
man thinks, wills and does (n. 8124).
To do what is good and true for the sake of what is good and true is to
love the neighbour (n. 10310, 10336).
They who thus act, love the Lord Who is the Neighbour in the supreme
sense (n. 9210).
A life of charity is a life according to the Lord's COIIimands, so that to
live according to Divine truths is to love the Lord (n. 10143, 10153, 10310,
10578, 10645)·

50. .------------------------­
THE LAST JUDGMENT [39
Genuine charity claims no merit (n. 2027, 2343. 2400, 3887, 6388-6393): 12
because it is from intemal affection, thus from the joy of well-doing (n. 2373,
2400, 3887, 6388-6393).
They who separate faith from charity, in the other life regard faith as
meritorious, as also the good works they did as matters of outward form
(n.2373)·
The doctrine of the Ancient Church was a doctrine of life, which is a 13
doctrine of charity (n. 2385, 2417, 3419, 3420, 4844, 6628).
Men of old, who were of the Church, arranged the goods of charity in
order, distinguished them into classes, and gave each its name; this was the
source of their wisdom (n. 2417, 6629, 7259-62).
In the other life wisdom and understanding increase beyond measure
with those who have lived a life of charity in the world (n. 1941, 5859).
The Lord flows into charity with Divine truth, for He flows into man's
very life (n. 2363).
When charity and faith are conjoined in man he is like a garden, but
When they are not conjoined he is like a desert (n. 7626).
To the extent a man recedes from wisdom, he recedes from charity
(n.6630).
They who are not in charity are in ignorance of Divine truths, however
wise they think themselves (n. 2417, 2435).
Angelic life consists in performing the goods of charity, which are uses
(n·454)·
Spiritual angels are forms of charity (n. 553, 3804, 4735).
CONCERNING THE WILL AND THE UNDERSTANDING
Man has two faculties, one called the understanding, and the other th~ 14
will (n. 35, 641, 3539, 5969, 10122).
These two faculties constitute the man himself (n. 10076 10109, 10IIO,
10264, 10284).
A man is of such a quality as are these faculties with him (n. 7342, 8885,
9282, 10264, 10284).
By means of them a man is distinguished from beasts, because man's
understanding can be uplifted by the Lord so as to see Divine truths, like­
wise his will so as to perceive Divine goods; thus man can be conjoined to
the Lord by means of the two faculties that make him, but not so beasts
(n. 4525, 5II4, 5302, 6323, 9231).
Because man excels beasts in having this capacity he cannot die as to
interior things that are of his spirit, but he lives to eternity (n. 5302).
All things in the universe havc relation to what is good and true, thus in 15
man they have relation to the will and the understanding (n. 803, 10122).
Because the understanding is the recipient of what is true, and the will,
of what is good (n. 3332, 3623, 5835, 6065, 6125, 7503, 9300, 9930).
It amounts to the same thing whether you speak of what is true or of
faith, for faith is of truth, and truLl]. is of faith; also whether you speak of
what is good or of love, for love is of good and good is of love; for what a
man believes he calls true, and what a man loves he calls good (n. 4353,
4997, 7178, 10122, 10367).
41