Angelic Wisdom about Divine Providence by Emanuel Swedenborg (rosie project .TXT) 📖

Go and make disciples of all nations, baptizing them in the name of the
Father, the Son and the Holy Spirit (28:19).

But it is plain from the preceding verse and the one following that the Lord said this in order to make it known that the Divine Trinity was in Him, now glorified. For in the preceding verse He said that all power in heaven and on earth was given Him, and in the following verse that He would be with men to the end of the age, speaking of Himself alone and not of three.

[7] Now, why did divine providence permit Christians to worship the one God under three persons, that is, worship three Gods, and not know until now that God is one in essence and person, in whom is the Trinity and that this God is the Lord? Man and not the Lord was the cause. The Lord had taught it plainly in His Word, as is clear from all the passages cited in Doctrine of the New Jerusalem about the Lord, and has also taught it in the doctrine of all the churches, in which it is said that His Divine and His Human are not two but one Person united like soul and body.

[8] The first reason why men divided the Divine and the Human and made the Divine equal to the Divine of Jehovah the Father and the Human equal to the human of another man, was that the church after its rise fell away into Babylonianism. This took to itself the Lord's divine power, and in order that it should be called human and not divine power made the Lord's human like that of another man. When later the church was reformed and faith alone was received as the one means of salvation—faith that God the Father has mercy for the sake of the Son—the Lord's Human could be viewed in no other way. For no one can approach the Lord and acknowledge Him at heart as God of heaven and earth unless he lives by His precepts. In the spiritual world, where everyone is bound to speak as he thinks, no one can so much as mention the name Jesus if he has not lived as a Christian in the world; this is by divine providence lest His name be profaned.

263. To make what has just been said clearer I will add what was set forth in Doctrine of the New Jerusalem about the Lord (towards the end, nn. 60, 61), which is as follows:

"That God and Man in the Lord, according to the Creed, are not two but one Person, altogether one as soul and body are, appears clearly in many sayings of the Lord, as that the Father and He are one; that all things of the Father are His and all His the Father's; that He is in the Father and the Father in Him; that all things are given into His hand; that He has all power; that He is God of heaven and earth; that one who believes on Him has eternal life; and that the wrath of God abides on one who does not believe on Him; and further, that both the Divine and the Human were taken up into heaven; and that as to both He sits at the right hand of God, that is, is almighty; besides the numerous passages in the Word about His Divine Human which were quoted abundantly above. They all testify that God is one both in person and in essence, and in Him is the Trinity, and that this God is the Lord.

[2] "These things about the Lord are published now for the first time because it is foretold in the Apocalypse, chapters 21 and 22, that at the end of the former church a new church is to be established in which this will be the chief doctrine. This church is meant in those chapters by the New Jerusalem into which only one who acknowledges the Lord alone as God of heaven and earth can enter; this church is therefore called `the Lamb's wife'. I can also report that all heaven acknowledges the Lord alone and that one who does not is not admitted to heaven, for heaven is heaven from the Lord. This very acknowledgment made in love and faith causes men to be in the Lord and Lord in them, as He teaches in John:

In that day you will know that I am in my Father, and you in me and I in you (14:20);

again in the same:

Abide in me, and I in you; … I am the vine, and you are branches; he who abides in me and I in him, bears much fruit; for without me you can do nothing; unless a man abides in me, he is cast out (15:4-6, also 17:22, 23).

[3] "This has not been seen from the Word before, because if it had been, it would not have been received. For the last judgment had not been accomplished yet, and prior to it the power of hell prevailed over the power of heaven. Man is in the midst between heaven and hell; had this been seen before, therefore, the devil, that is, hell, would have plucked it from men's hearts and furthermore would have profaned it. The predominance of hell was completely broken by the last judgment which has been accomplished now; since that judgment, thus today, every man who wishes enlightenment and wisdom is able to have it."

264. A doubt may be raised against divine providence in that it has been unknown hitherto that in each particular of the Word there is a spiritual meaning from which it has its holiness. One may raise this doubt about divine providence, asking, "why has this been revealed for the first time now, and why has it been revealed through any one at all and not through a church leader?" But it is at the Lord's good pleasure whether it should be a leader or a leader's servant; He knows the one and the other. However, that sense of the Word has not been disclosed before because 1. If it had been, the church would have profaned it and thereby profaned the holiness itself of the Word. 2. Neither were the genuine truths, in which the spiritual sense of the Word resides, revealed by the Lord until the last judgment was accomplished, and a new church, meant by the Holy Jerusalem, was about to be established by the Lord. These reasons will be examined separately.

[2] 1. The spiritual sense of the Word was not disclosed earlier because if it had been, the church would have profaned it and thereby would have profaned the holiness itself of the Word. Not long after it was established, the church was turned into Babylon, and later into Philistia. Babylon acknowledges the Word, to be sure, and yet esteems it lightly, asserting that the Holy Spirit inspires its own highest judgment just as much as it did the prophets. They acknowledge the Word for the vicarship founded on the Lord's words to Peter, but esteem it lightly because it does not accord with their teaching. It is therefore taken from the people also and hidden in monasteries where few read it. If, therefore, the spiritual sense of the Word had been revealed, in which the Lord is present together with all angelic wisdom, the Word would have been profaned not only, as it is now, in its lowermost expression in the sense of the letter, but in its inmosts, too.

[3] Philistia, by which faith separated from charity is meant, would have profaned the spiritual sense of the Word also, because, as we have shown before, it puts salvation in certain formulas which are to be thought and spoken, and not in good works which are to be done. It thus makes saving what is not saving and also removes the understanding from what is to be believed. What would they do with the light in which the spiritual sense of the Word is? Would that not be turned into darkness? When the natural sense is, why not the spiritual sense? Does any one of them who has confirmed himself in faith separate from charity and in justification by this faith alone, want to know what good of life is, what love to the Lord and towards the neighbor is, what charity is and what the goods of charity are, what good works are and what it is to do them, or in fact what faith is essentially and what genuine truth is, constituting it? They compose volumes, establish in them only what they call faith, and declare that all the things just mentioned are present in that faith. It is clear from this that if the spiritual sense of the Word had been revealed earlier, it would come to pass according to the Lord's words in Matthew:

If your eye is evil, your whole body will be full of darkness. If then the light that is in you is darkness, how great is that darkness ( 6:23).

In the spiritual sense of the Word by "eye" the understanding is meant.

[4] 2. Neither were the genuine truths in which the spiritual sense of the Word resides, revealed by the Lord until after the last judgment was accomplished, and a new church, meant by the Holy Jerusalem, was about to be established by the Lord. The Lord foretold in the Apocalypse that after the last judgment was effected genuine truths were to be revealed, a new church was to be established, and the spiritual sense of the Word would be disclosed. In the small work, The Last Judgment, and later in the Continuation of that work, it was shown that the last judgment has been accomplished and that this is meant by the heaven and earth which would pass away (Apoc 21:1). That genuine truths are then to be revealed is foretold in these words in the Apocalypse:

And he that sat upon the throne said, Behold, I make all things new (11:5; also 19:17, 18; 21:18-21; 22:1, 2).

At 19:11-16 it was predicted that the spiritual sense of the Word was to be revealed; it is meant by "the white horse" on which He who sat was called the Word of God and was Lord of lords and King of kings (on this see the little work The White Horse). That by the Holy Jerusalem a new church is meant which was to be established then by the Lord may be seen in Doctrine of the New Jerusalem about the Lord (nn. 62-65).

[5] It is clear, then, that the spiritual sense of the Word was to be revealed for a new church which should acknowledge and worship the Lord alone, hold His Word sacred, love divine truths and reject faith separated from charity. More about this sense of the Word may be seen in Doctrine of the New Jerusalem about Sacred Scripture (nn. 5-26 and following numbers); what the spiritual sense of the Word is (nn. 5-26); that a spiritual sense exists in all of the Word in general and in detail (nn. 9-17); that by virtue of the spiritual sense the Word is divinely inspired and holy in every expression (nn. 18, 19); that until now the spiritual sense has been unknown, and why it was not revealed before (nn. 20-25); and that henceforth that sense will be open only to one who is in genuine truths from the Lord (n. 26).

[6] It may be evident from these propositions that it is by the Lord's divine providence that the spiritual sense has lain concealed from the world until the present day and been kept meanwhile in heaven with the angels, who draw their wisdom from it. This sense was known and treasured among ancient peoples who lived before Moses, but when their descendants converted the correspondences, of which their Word and hence their religion solely consisted, into various idolatries, and the Egyptians converted them into magic, by the Lord's divine providence this sense was closed up, first with the Israelites and then with Christians for the reasons given above, and is now opened for the first time for the Lord's new church.

265. Doubt may arise against divine providence in that it has been unknown hitherto that to shun evils as sins is the Christian religion itself. That this is the Christian religion itself was shown in Doctrine of Life for the New Jerusalem, from beginning to end; and as faith separated from charity is the one obstacle to its being received, that also was treated of. We say that it has not been known that to shun evils as sins is