\ .. i...J
No. 6 in a series of extracts from the
Writings of Emanuel Swedenborg
THE contents of this Brief Reading are
taken from "Divine Love and Wisdom,"
"Brief Exposition,' "Apocalypse Re-
vealed," "True Christian Religion," "Ar-
cana Coelestia," "Apocalypse .Eocplained,"
and "Divine Love," {posth. ) . The ini-
tials at the end of each paragraph .in-
dicate the book and section from which
the extract is taken.
The above named works, as well as all
the other theological writing of Emanuel
Swedenborg, are pubiished by the Swe-
denborg Foundation, Inc., which also
offers an Introductory Edition at 5c. per
volume, postpai<i, in the following titles:
"Heaven and Hell, " "Divine Providence,"
"Divine Love and Wisdom,"
"Four Doctrines."
Arcana Coelestia, Vol. 1
(Heavenly Secrets)
Catalogue Free
51 East Forty-Second St.
New York 17, N. Y.
::f{:\ ow very important it is to have a cor-
'R rect idea of God may appear from this
consideration, that the idea of God consti-
tutes the inmost of thought with all who
have any religion; for all things of religion
and all things of worship have respect to
God.- D. L. W. 13.
The idea of God enters into all things of
the Church, of religion, and of worship; and
theological matters reside above all others
in t he human mind, and in the highest parts
therein is the idea of God.- B. E. 40.
The idea of an invisible God is not deter-
mined to anything, nor does it terminate in
anything; for which reason it ceases and
perishes. The idea of God as a spirit, when
a spirit is believed to be as ether or wind,
is an empty idea; but the idea of God as a
Man is a just idea; for God is Divine Love
and Divine Wisdom, with every quality be-
longing to them and the subject of these is
Man, and not ether or wind. In heaven the
idea of God is the idea of the Lord; He is
the God of heaven and earth, as He Him-
self said.-A. R. 224.
If anyone thinks of the Divine Itself
without the idea of a Divine Man he thinks
vaguely, and a vague idea is no idea at all;
or he conceives an idea of the Divine from
t he visible universe without a boundary, or
which ends in obscurity; which idea makes
one with the idea of the worshippers of na-
ture; it also falls into nature, and thus be-
comes no idea. Hence it is evident that
there would not be any conjunction with the
Divine either by faith or fove.-A. c. 8705.
The reason is, because man is natura!,
and hence thinks in a natural manner; and
conjunction must be in thought, and thus in
the affection of his love; and this takes place
when man thinks of God . as a Man. Con-
junction with an invisible God is like the
conjunction of the sight of the eye with the
expanse of the universe, whose boundary it
does not see; it is also like sight in mid-
ocean, which' falls on the air and on the sea,
and is lost. But conjunction with the vis-
ible God is like the visible api;>earance of a
man in the air, or on the sea, stretching 'out
his hands and inviting to his arms; for all
conjunction of God with man must also be
reciprocal of man with God; and this reci-
procity, again, is not possible except with
God visible.- T. c. R. 787.
That God , was not visible before He put
on the Human, the Lord Himself also
teaches in John: "Ye have neither heard
the voice of the Father, nor seen His shape"
(v. 37); but that He is seen by means of
His Human, in John: "No man hath seen
God at any time; the only Begotten Son,
who is in the bosom of the Father, He hath
declared Him" (i. 18) .-ibid.
The Lord is the Only Man; and all are
men according to reception of Divine Good
and Divine Truth from Him. That the
Lord is the Only Man is because He is Life
itself; but aII others, because they are men
from Him, are recipients of Life. Between
The Man, who is Life, and a man, who is a
recipient of Life, there is a distinction as
between Uncreate and created, .and as be-
tween Infinite and finite; which distinction
· is such that there is no ratio between them,
for there does not exist any ratio of Infinite
and finite; consequently there is no ratio
between God as Man, and another as a man,
whether he be angel, or spirit, or man in the
world.-A. E. 1120.
They who say tha:t they acknowledge a
Supreme Beirig' of whom they have no idea
of perception, do not for the most part ac-
knowledge any God, but in His stead na-
ture; and they acknowledge nature because
they understand it. Many of the learned
among Christians are such, for the further
reason that they do not believe that the
Lord's Human is Divine.. Lest, therefore,
men who have removed themselves so far
from the Divine, and are become so corpo-
real, should worship wood and stones, or
some dead man, and not God Himself, be-
cause they are not able to perceive Him in
some way, and lest everything of the Church
-and together with the Church the hwnan
race--should thus perish the Divine Itself
was willing to put on a Human and to make
it Divine. Let the learned, therefore, take
heed to themselves lest they think of the
Lord's Hwnan, and do not at the same time
believe it to be Divine; otherwise, they
stumble and at length believe nothing.-A.
c. 4733.
There is One God, the Creator of the uni-
verse. A man who has reason, from the
common principle of his understanding, does
not think otherwise, and cannot think other-
wise. Tell any man of sound reason that
there are two creators of the universe, and
you will be sensible of his repugnance, and
this perhaps from the mere sound of the
phrase in his ear; whence it appears that
all things of human reason conjoin and con-
centre in this, that God is One. There are
two reasons why this is so. The first is,
that the very faculty of thinking rationally,
viewed in itself, is: not man's but is God's
with him; upon this faculty depends human
reason in general, and this general charac-
teristic thereof causes man to see this
[namely, that God is One] as from 'Himself.
The second reason is, that by this faculty,
man is either in the light of heaven, or de-
rives the general characteristic of his thought
from it; and it is the universal of the light
of heaven that God is One.-D. L. w. 23.
The Divine Essence is Love and Wis-
dom; for these two are the essentials of all
things of man's life; everything civil of it,
everything moral of it, and everything spir-
itual of it, depend upon these two, and
apart from these two are not anything.
Take away love and wisdom from these
things, and think whether they be anythihg,
and you will :find that, apart from them as
sources, they are nothing.- D. L. w. 28, 29,
No one can deny that in God, Love and
Wisdom together are in their very essence;
for God loves all from love in itself, and
He leads all from Wisdom in itself. From
the Divine Love and from the Divine Wis-
dom, which constitute the very Essence
which is God, arise all affections and thoughts
with man - the affections from the Divine
Love, and the thoughts from the Divine
Wisdom; and all things of man, in general
and in particular, are nothing else than af-
fection. and thought: Uiose tw.o are as it
were the sources of all things of his life.
It follows that the Di vine Essence, which
is the creating power, is Divine Lo·ve and
Divine Wisdom.- ibid.
It ' must be borne in mind, however, that
the Love and Wisdom, which make one in
God, are not Love and Wisdom in an ab-
stract sense, but are in Him as a Substance;
for God is the Very, the Only, and hence
the first Substance and Essence, which is
and subsists in Itself.- T. c. R. 76.
Nothing exists, subsists, is acted upqn or
moved, ~   itself, but b.Y something else.
From this it follows that everything exists,
subsists, is acted upon and moved by a First
which is not moved from something else,
but in Itself is a living force, which is Life.
- A. E. 1146.
If it be said and thought that Life Itself
is God, or that God is Life Itself, and there
is not, at the same time, some idea as to
what Life is, then it iS' not understood what
God is. God is Perfect Man, in face as a
Man and in body as a man; the difference
between God and man is not as to fo.rm but
as to essence: His essence is that He is
Love Itself and that He ls Wisdom Itself,
consequently Life Itself.-tA.. E. 1124.
Who does not see, if he is able to think
from reason elevated above the sensualities
of the body, that Life is not creatable?
For what is Life save the inmost activity of
the Love and Wisdom which are in God and
are God, which Life also may be called liv-
ing force itself?- T. c. R. 471.
Since God is Being, He is also Substance;
for Being, unless it be Substance, is an en-
tity of the reason, for Substance is Being
subsisting, and whatever is a substance is
also a foi;-m; for a substance, unless it be a
.form, is an entity of the reason; and there-
fore, both can be predicated of God, but in
such wise that He is the Only, the Very,
and the First Substance and Form; and t his
Form is the Human Itself- that is, God is
Very Man, all whose constituents are In-
finite. Unless the idea be formed of God
that He is the First Substance and Form,
and, of His Form, that it is the very Hu-
man Form, human minds would be easHy
led to frame phantasies, and· as it were spec-
ters, concerning God Himself, concerning the
origin of men, and concerning the creation
of the world.- T. c. R. 20.
Since God is Life, it follows that He is
Uncreate. The reason He is Uncreate is
that Life cannot be created; it can only cre-
ate; 'for to be created is to come into exist-
ence from another; and if Life came into
existence from another, that other would
still be Life, and this Life would be Life
in Itself. And if this first were not Life in
Itself, it would be either from another or
from itself; and Life from itself cannot be
predicated, because from itself invo·lves, ori-
gin, and the erigin would be from nothing,
and from nothing, nothing orii;inates. This
First, which is in Itself, and from which aJl
things have been created, is God.- A. E. 1126.
Since God is Uncreate, He is also Eternal ;
for Life Itself, which is God Himself, is
Life in itself, not from itself, nor from
nothing; thus, it is without origin; and that
which is without origin is from eternity, and
is eternal. F r om this it is plain, that God,
who is Uncreate, is also Ete•rnal; also, that
it is impossible to. think that nature is from
eternity, or from herself in time; but that it
is possible to think that God is from eter-
nity, and that nature, together with time, is
f rom God.-A. E. 1130.
Since God is .and exists in Himself, and
all things in the universe are and e?Cist from
Him, He is Infinite. Human reason can see
this, from very many things, in the created
universe. But, although the human mind is
.able to admit from these things, that the
First Ens, or the First Being, is Infinite,
still it cannot discern of what quality it is,
and consequently cannot define it otherwise
than by saying it is the Infinite All, and
that it subsists in Itself, and hence that it
is the Ve·ry and the Only Substance; and,
since nothing is predicable of a Substance
unless it is a Form, that it is the Very and
the Only Form.-T. c. R. 28.
Notwithstanding all this, of what quality
'the Infinite is does not appear; for the hu-
man mind itself, however highly analytical
and exalted, is· finite, and the finiteness in
it cannot be taken away; and therefore it is
not by any means capable of seeing God's
Infinity, and consequently God, as to His
quality in Himself; but it is able to see God
in shadow, or behind, as He was shown to
Moses, when he prayed to see God (Exod.
xxxiii, 20-23). Hence it is manifest that it
is vain to desire to discern of what quality
God is in His Very Being, or in His   u b ~
stance, but that it is sufficient to ackno.wl-
edge Him from finite, that is created, things
in which He infinitely is·. It is written re-
specting a certain philosopher amongst the
Ancients, that he cast himself into the sea
because he was not able to see, or grasp, the
eternity of the world in the light of his own
mind: what would he have done , if he had
desired to see and grasp God's Infinity?-
The Christian world is ignorant that Or-
der exists, and still more what the Order is
which God, when He created ·the world, in-
troduced at the same time; also, that God
cannot act contrary to it, since He would
then be acting contrary to Himself; for God
is Order Itself.-T. c. R. 134.
The Omnipotent God . created the world
from the Order in Himself, thus, into the
Order in which He is and according to
which He rules; and He stamped upon the
universe and upon all and the single things
thereof, its own Order; on man, his; on
beast, its; on bird and fish, theirs; on worm,
its; on every tree, yea, on grass its order.-
T. C. R. 73.
God is Omnipotent because He has all
power from Himself : all others have it
from Him. His Power and Will are one;
and since He wills nothing but what is good,
therefore He can do nothing but what is
good. God, also, is Goodness1 Itself; and,
therefore, when He does go,od He is in Him-
self, and to go out of Himself, He is not
able. It is the prevailing opinion, at this
day, that God's Omnipotence is like the ab-
solute power of a king in the world, who is
able, of his good pleasure, to ® ' whatever
he wills; to pardon and condemn whom he
will, to make the guilty guiltless, to declare
the faithless faithful, to exalt the unworthy
and undeserving above the worthy and   e ~
serving - yea, is able under any pretext
whatever to deprive his subjects of their
goods, and sentence 'them to death, besides
similar things.-T. c. R. 56, 57, 58.
If the extension of Divine Omnipotence
were equally to the doing of evil as of good,
what difference wquld there be between
God and the devil, other than like that ~
tween two monarchs, one of whom is a king
and at the same time a tyrant, and the other
a tyrant whose power is fettered? If God's
Omnipotence were, aooo,rding to the mod-
ern faith, absolute, as regards both doing
good and doing evil, would it not be p o ~ ­
sible - yea, it would be easy - to raise the
whole hell into heaven, and, to turn the dev-
ils and satans into· angels, and, on earth, to
purge every wicked man in a moment from
his sins, to renew, to sanctify, to regenerate
him, from a son of wrath to make him a son
of grace; that is, to justify him? But God
by virtue of His IO!mnipotence cannot do
this, because it is contrary to the laws of
His own Order in the universe, and, at the
same time, contrary. to the laws of Order
inscribed on every man; which are, that God
and man shall conjoin thems.elves mutually
from both sides.-ibid.
God is One, both in Essence and in Per-
son. There is a Trinity irl God, and .there
is also Unity. That there is a Trinity, may
appear from the passages in the Word
where the Father, the Son, and the Holy
Spirit are named; and that there is Unity,
from the passages where it is said that God
is One. Unity in which is a Trinity, or One
God in whom is a Trine, is not given in the
Divine which is called the Father, nor in
the Divine which is called the HoJy Spirit,
but in the Lord, alone. The Trine, namely,
the Divine, which is calJed the Father, the
Divine Human, which is called the Son, and
the '.Divine proceeding, which is caJled the
Holy Spirit, is in the Lord; and this Trine
is One, because it is of One Person, and may
be caJied a Tri-une.- A. E. 1106.
It is necessary that the Divine Trinity,
which in the Christian world is known and
yet unknown, should be treated of; for by
this alone is a just idea of God acquired;
and a just idea of God is, in the Church,
like the holy of holies and the ark in the
temple; for from it hangs, as a chain from
its staple, the entire body of theology.- T.
C.R. 163.
That a trinity of persons from eternity is
a trinity of Gods, is plainly evident from
the Athanasian Cr eed. This Creed is re-
ceived as catholic, or universal, by the
whole Chris.tian Church; and all that is at
this day known and acknowledge concern-
ing God is from it. Everyone who reads
this Creed with open eyes, may see that no
other trinity than a trinity of Gods was
meant by those who were in the Nicene
Council, from w;!lich the Creed which is
caJled Athanasian came forth as a posthu-
mous birth. That not only was a ·trinity of
Gods meant by them, but that no other trin-
ity is understood by the Christian world,
follows from the fact that all its  
of God is from this Creed, and everyone
abides in the · faith of the w.o·rds therein. I
appeal to everyone, both layman and clergy-
man, whether any other trinity than a trin-
ity of Gods is understood at this day in the
Christian world; let everyone consult him-
self, and then speak out from the ideas of
his own mind.-T. c. R. 172, 173.
From the words of this universally re-
ceived doctrine concerning God, this is both
manifest and transparent; as, for example,
from the statement that there are three per-
sons and each one of them is God and Lord,
and that by virtue of Christian truth they
must confess and acknowledge each person
to be God and Lord by himself, but that re-
ligion, or the Catholic o·r Christian faith,
forbids them to say, or to name, three Gods
and Lords ; and thus truth and religion, or
truth and faith, are not the same thing, but
two things contrary to one another. But,
that it is added that there are not three
Gods and Lords, but one God and Lord, is
lest they should be exposed to ridicule be-
fore the whole world; for who would not
laugh at "three Gods?"-ibid.
Who does not see the contradiction in the
added clause? Everyone may see that the
idea of three Divine Persons from eternity,
which is the same with the idea of three
Gods, is not abolished by the oral oonfes-
sion of one God, solely from the fact that it
is not even 'now abolished, and that there
are those among the distinguished who are
not willing that it should be abolished; for
they insist that three Divine Persons are
one God, but obstinately deny that God, in-
asmuch as He is One, is also One Person.-
If, however, they had said that the Father
has the Divine Essence, the Son the Divine
Essence, and the Holy Spirit the Divine
Essence, but that there are not three Divine
Essences, but that it is one and indivisible,
then the mystery would be easily explicable
-when by the Father is understood the all-
originating Divine, by the Son the Divine
Human from it, and by the Holy Spirit the
Divine [uses] that pmceeds, which three
are o.f the One God. Or, again, if by the
Divine of the Father the like is understood
as by the soul within a man, by the Divine
Human the like as by the body of that soul,
and by the Holy Spirit the like as by the
operation which proceeds from both to-
gether, then are understood three Essen-
tials which are of one and the same Person,
and thus t ogether constitute a single and in-
divisible Essence.- T. c. R. 172.
That these Essentials, namely, Soul,
Body, and Operation, were and are in the
Lord God the Saviour, everyone acknowl-
edges: that His Soul was from Jehovah the
Father, cannot be denied except by anti-
Christ; for, in the Word of both Testa-
ments, He is called the Son of Jehovah, the
Son of the Most Jligh God, the Only Be-
gotten. The Divine of the Father, as the
soul in a man, is His first E1ssential. That
the Son, whom Mary bore, is the Body of
the Divine Sou1, follows from this; for noth-
ing but a body, conceived and derived from
the soul, is pr<ovided in the mother's womb:
this,. therefore, is the second Ess,ential. The
reason why operations constitute the third
Essential is, that they proceed from soul and
body together; and things which proceed are
of the same essence with those they proceed
from. That the Three Essentials, which
are the Father, the Son, and the Holy
Spirit, are One in the Lord [Jesus Christ].
as are the soul, the body, and the operation
in a man, is ,plainly evident from the Lord's
words, that the Father and He are one, and
that the Father is in Him and He in the
Father; in like manner, He and the Holy
Spirit are one.-T. c. R. 167.
Who therefore cannot perceive the Trin-
ity in the Lord from the trinity in every
man ? In every man there is soul, body and
operation, and in like manner in the Lord;
for in the Lord, according to Paul, "dwells
all the fullness of the Godhead bodily."
(Col. ii. 9.) Wherefore the Trinity in the
Lord is Divine, but in a man hu:rpan.-T. c.
R. 169.
It ought to be thoroughly borne in mind
that the Holy Spirit is nowhere named in
the Word of the Old Testament, but only,
in three places, the "Spirit of Holiness,"-
once in David (Ps. li. · 13),. and twice in
Isaiah (chapter lxiii. 10, 11). In the Word
of the New Testament, however, both in the
Evangelists, and in the Acts of the Apostles,
and in the Epistles, it occurs frequently.
The reason is, that the Holy Spirit existed
for the first time when the Lord came into
the world; for it proceeds out of Him from
the Father. On this account it is written:
The Holy Spirit was not yet, because Jesus
was not yet glorified. John vii. 39. This
is the reason 'why it is nowhere said in the
Old Testament that the Prophets . spoke
from the Holy Spirit, but from Jehovah; for
it   ~ everywhere there said, "Jehovah spake
to me," "a word from Jehovah came to me,"
"Jehovah said," ' lthe word of Jehovah, etc."
- T. C. R. 158.
In the Christian Churches at this day, it
is believed that God, the Creator of the uni-
verse, begat a Son from eternity; and that
this Son descended and assumed the Hu-
man, to redeem and save men. But this idea
is erroneous, and falls of itself, when it is
considered that God is One, and that it is
more than fabulous in the eye of reason,
that the One God should have begotten any
So·n from eternity, and .also that God the
Father, together with the Son and the Holy
Spirit, each of whom singly is God, should
be one God.-T. c. R. 82.
The Infinite Itself, which is above all the
heavens, and above the inmost things in
man, cannot be manifested except by a Di-
vine Human. Communication of the In-
finite with the finite beings is not possible in
any other way. This also is the reason why,
when Jehovah appeared to the men of the
Most Ancient Church, iind afterwards to
those of the Ancient Church after the Flood,
and also in succeeding times to Abraham
and to the prophets, He was manifested to
them as a Man.-----A. c. 1990.
Many of the angels who appeared before
the Lord's coming into the world, were Je-
hovah Himself in a human form, that is, in
the form of an angel. This appears · plainly
from the circumstane,e that the angels who
appeared were called Jehovah; as,, for in-
stance those who appe,ared to Abraham,
who a,re spoken of in Gen. xviii.: that they
were called Jehovitli, may be ·seen there in
verses 1, 13, 14, 17, 20, 26, 33. And the
angel who appeared to Gideon, who is men-
tioned in Judges vi.: that he also was named
Jehovah, may be seen in verses 12, 14; 16,
22, 23, 24. Jehovah Himself in the human
form, or what is the same thing, in the form
of an angel, was the Lord. His Divine Hu-
man then appeared as an angel, of which
the Lord Himself speaks: in John: "Your
father Abraham rejoiced to see My ·day and
he saw it, and was glad. Verily, verily, I
say unto you, Before Abraham was, I am
(viii. 56, 58) " .-A. C. 9315.
The Lord [as to His birth il}to the world]
was as another man, except that He was
conceived of Jehovah. He was born of a
w:oman, a virgin, and by such birth he de-
rived from the virgin mother infirmities
such as are common to man. These infirmi-
~ i   s were of a corporeal nature. These are
two hereditary natures which are connate in
man, one derived from his father, the other
from his mother. The hereditary nature of
the Lord derived from the Father was Di-
vine., but that derived from the mother was
human and infirm.-,A. c. 1414.
"Jesus Christ" was the name of the Lord
in the world, thus the name of His Human;
but, as to His Divine, His name was Je-
hovah and God.-A. E. 26.
Many at this day think of the Lord in no
other way than as an ordinary man like
themselves; because they think of ms Hu-
man only, and not at the same time of His
Divine; when yet Hii!, Divine and His Hu-
man cannot be separated. For the Lord is
God and Man; and God and Man in the
Lord are not two but One Person; yea, al-
together One, as the soul and body are one
man, as is taught in the doctrine rece,ived
throughout the whole Christian world, called
the Athanasian Creed.-D. L. 21.
After everything celestial with men per-
ished, that is, all love to God, so that there
no longer remained any will to do what was
good, mankind was separated from the Di-
vine, for · nothing conjoins but love, and,
love being lost, disjunction took place, and
when disjunctson exists, destruction and ex-
tirpation follow. A promise was therefore
then made respecting the coming into the
world of the Lord, who should unite .the
Human to the Divine, and through this
union, should conjoin the human race with
Himself by the faith of love and charity.
From the time of the first promise (see Gen.
iii. 15) , the faith of love tp the Lord who
was to come, conjoined; but when there was
no longer any such faith remaining in the
whole world, the Lord came, and so united
the Human .Essence to the Divine, that ,they
were altoge,ther One, as He Himself ex-
pressly declares. At the same time, he
taught the way of truth, showing that every
one who should believe in Him, that is, who
sqould love Him and the things relating to
Him, and who should be in His love, which
is towards the whole human race, and thus
in love to the neighbor, should be conjoined
with Him and saved.-A. c. 2034.
0 Lord, our God, other lords be-
sides thee have had dominion over
us; but by thee only will we make
mention of thy name.
Isaiah 26:12, 13.
philosopher and religious reformer, was born
in Stockholm in 1688. His father was the
Bishop of Skara. Early renowned for his
learning, and for the extraordinary versatility
of his genius Swedenborg not only antici-
pated much which is significant in modem
science and related departments, but his
writings in the fields of philosophy and psy-
chology alone demonstrate his right to a
place among the world's great te,achers.. As
a culmination to so many years' rich and
practical experience, which, as a nobleman,
included a voice in his nation's government,
Swedenborg in his fifty-fifth year turned from
his purely scientific and philosophic;al pursuits
and thereafter, with the Bible as ,his only
textbook, wrote on spiritual subjects alone.
He died in London in 1772 and his remains
now lie in Sweden's national . cathedral at
"Swedenborg was in many respects
t he most remarkabl e man of his own
or any age."- Sc"hafj-Herzog Ency-
clopedia of Religious K'n/owledge,
1911 edition .
Boston , Mass.
    New-Church Union, 134 Bowdoin St .
Chicago, Ill.
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New York, N. Y.
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New-Church Book Room, 70 Elwood Ave.
Washington, D. C.
New-Church Library, 1611 16th St., N. W.
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