Last Judgment Posthumous, by Emanuel Swedenborg, [1762], tr. by John Whitehead [1914], at sacred-texts.com

Last Judgment Posthumous

[344] Before this they do not come into the affection of truth; nor their hearts into the perception and knowledge of it; nor are they taught what evil is and what good is. Their former state is thus one of ignorance.

[345] Man does good from obedience, and he does good also from affection. He does good from obedience before he has fought against evil. This is the first state of man, and it may be a state of reformation; and he who is in this state and does not do evils is regenerated in the other life by combats against them or by temptations. To do good from affection takes place only when man has fought against evils; this is the state of man's regeneration and this state is the inverse of the former.

[346] To do good from obedience is not from freedom, because not from affection; in it there is the thought of reward, and consequently afterwards of merit. [348] In proportion as man shuns evils as sins, in the same proportion he does good not from himself but from the Lord. [349] In proportion as man shuns evil, in the same proportion his works become works of charity.

[347] No one can do good from himself; it is the Lord with man who does the good, and no one comes to the Lord but he who removes evils from himself by combats against them. Hence it is that in proportion as anyone thus removes evils, in the same proportion he does good from the Lord; and this good appears in like manner as if it were done by the man, but nevertheless the man always thinks of the Lord, and the angels have a perception that is from the Lord.

[350] THE DELIGHT FROM THE GLORY OF BEING WISE, AND THE DELIGHT OF COMMANDING. The delight from the glory of being wise, and the delight of commanding I have sometimes seen that when they were in the delight of the love of ruling, they acted like foolish persons, believing then that they were wiser than others. But when they were turned about they were led back into their understanding. They then saw that they had been foolish. But because they more greatly loved that former delight which was foolish, and turned themselves continually to that foolishness, they then seemed to be in that wisdom, thus by turns, and still their understanding could not lead them back, but the will led. Concerning this many may be named from experience, as Charles XII., Benz, and others. This is a manifest sign that the will acts into the understanding, and not the understanding into the will. Nor is it so that they are converted by the Lord in the understanding by an influx of light into the voluntary, and that they are converted by hell to the delight of the will.

[351] THE TEN COMMANDMENTS. The Ten Commandments As far as man fights against evils as sins, and shuns evils as sins, so far the works which he does are goods, and so far they are charity.

As far as a man shuns evils as sins so far his spiritual mind is opened. -So far his life becomes spiritual moral. -So far he is in heaven, thus in the Lord, and the Lord is in him. -So far he comes into the light of heaven, thus into the affection of truth on account of the truth. -So far he is being regenerated, and is regenerated. -So far the order is inverted and he acts from the will of good, and as if from the understanding. -So far he is purified by truths. -So far hereditary evil is removed. -So far he increases in intelligence and wisdom. -Many similar things from the heavenly doctrine where it treats of what is meant by truths. -This is done successively, and afterward to eternity. -So far he has faith.

[294] THE MORAVIANS. They said that they were the remains of the Apostolic Church, and therefore they call each other brothers. Therefore some from their society who were below the earth, were sent to those who had been converted in the time of Paul and the Apostles and were of the church.

[295] First they came to the church which was with the Collossian nations, and they spoke with them at first as if they were of such a church, but they were questioned concerning the Lord; they said that they pray to the Father for the sake of the Son, and that they do not go to the Son. They answered that they go to the Lord, because He said that He is the way, the truth and the life; and that no one cometh to the Father except through Him: then that one must have faith in Him, and that they cannot go to the Father immediately, thus it is that they ascend above what is permitted. They were questioned about charity. They said that they have charity among themselves, and therefore they call each other brethren; but they said that this is friendship and not charity, and they asked whether they do not know that charity is to do good, and that this is primary, and that they should call good brother, and truth companion. But when they said that to do good effects nothing for salvation, thus charity effects nothing, but faith alone, and that faith is that the Lord was sent by the Father that He might take away the damnation of the law by the passion of the cross, it was seen that they are no longer under any law, then being indignant they drove them away, calling them fanatics and not Apostolical.

[296] They who were of the Thessalonian church said the same of them. But these only inspected them from above and they recognized similar things with them, and being indignant they turned themselves away, as from those who are to be altogether guarded against.

[297] Afterwards they came to a certain Apostolic church, which was in Galilee not far from Tyre. There they did the same, asserting that they were in a like doctrine with them. But they were questioned concerning the Word, they said that they had the Epistles of Paul, in which is their doctrine itself, and that he spoke from the Holy Spirit. They were asked what they believe concerning the Gospels, they answered that the Lord there spoke from Himself. They were asked whether He spoke from the Father, thus from the Divine or from the Holy Spirit. They said that He spoke from Himself. They asked how; [they replied] simply as a man, and that He did not speak from the Father nor from the Divine, because He wished them to have faith in Him, and wished to be equal to the Father. They asked whether He was conceived from the Father; they said that they would think of this as they wished, they did not dare to say that [they thought] as the Jews did, nor did they dare to say that they hold in low estimation what He spoke. They were questioned about the Old Testament, whether it is holy, they said that the Jews regard it as holy because [it was given] through them; but that they do not regard it as holy, and that it is evil to believe that it is holy by itself. They were asked whether they know that there are many things therein concerning the Coming of the Lord; they said that it is about the Coming of the Messiah, and that by the Messiah is meant God the Father and not the Lord, denying that the Father was in the Lord, according to His Word. When passages were quoted therefrom concerning the Lord, they turned themselves away and said that they understand it differently from them. In a word they reject the Word of the Old Testament as not holy, and as having nothing there concerning the Lord. Some things which they answered, because they hurt the ears, I pass by. Afterward they heard concerning their faith, and they said that it does not at all agree with their faith and that it is nothing, and being indignant that they had said they were of their church, they commanded them to depart, and otherwise they would drive them away, because they see that they are not Christians at all, calling them antichrists.

[298] Zinzendorf heard all those things which they spoke with this and the former Apostolic church, and he grieved, saying, "I know not whence such things have come to pass since I was in the world;" and seeing that there was nothing for them but hell, he grieved. [301] They said they would not turn to them, because they would thus disturb them, and misfortunes would happen to them.

[299] They said they take something from the Gospels, the prophecies and the histories of the Old Testament in their preaching; chiefly things which confirm their dogmas; something also on account of the rest of Christians, lest they should give offense, and that they may allure to their side.

[300] It was asked whence they could become such in the world, when yet they pray to the Father, and are religious. Answer was made them, because they deny the Divine of the Lord. And they were instructed that there is a general efflux from hell against the Divine of the Lord, against charity towards the neighbor, and against the holiness of the Word, and that they may know from this whence they have the confirmations against those three things.

[302] Some hundreds of them came out and went to a society where charity reigns, and they were in the persuasion that they were living and those who were in charity were dead. From that persuasion the angels of the society of charity appeared before their eyes as blackish, and they themselves in some degree exteriorly as angels. Their persuasion has this in it, that as they draw near they appear to themselves from their persuasion as if they were living, and the rest before their eyes as if half dead. When they perceive this, they pray to the Lord that the newcomers be removed from them, therefore those over them are commanded to go away; but as they depart and are at a distance, they appear monstrous, so that they are scarcely men, and that monstrous appearance increases even until their entrance under the earth, which was a cavern; and when they come thither the monstrosity remains and appears before their eyes and the eyes of their brethren; and afterwards for a long time they are punished many times, nor do they approach anymore to other societies and by persuasion induce others to such things, and thus allure them to their insane dogma, and believe that they are living; and those who are in charity are unwilling to be continually with them. The punishment continues until they affirm that they will no longer do thus; for their greatest desire is to allure and lead over to their side by various cunning ways and arts; they are deceivers.

[358] FAITH.  366-1 The Lord from eternity, who is Jehovah, came into the world that He might effect the Last Judgment and at the same time glorify His Human, and without this no mortal could have been saved; and they are saved who believe in Him and do good from Him. This is the faith of the New Jerusalem.

[359] As far as faith is separated from the goods of charity it differs from that faith. Let him explore it who is able. Faith separate supposes: (1) That God the Father and God the Son are two, both from eternity. (2) It supposes that God the Son came into the world from the will of God the Father that He might make satisfaction for the human race, otherwise from the Divine justice, which they also call vindictive, it would have perished in eternal death. (3) It supposes that satisfaction was made by the Lord's fulfilling the law and by the passion of the cross. (4) It supposes that the mercy of God the Father was on account of those things of the Son. (5) It supposes imputation, the ascription of His merit to them who are in that faith, and who from it pray to the Father to have mercy for the Son's sake. (6) It supposes the justification of those who thus pray from trust and confidence. (7) It supposes the operation of the Holy Spirit with them. (8) It supposes the remission of all sins with them and thus salvation. (9) It supposes that then they will have an endeavor to do good, which deeply hidden operates, but not manifestly, and moves the will of man. Others, whom they believe to be less learned, suppose a manifest operation. (10) But most of those who confirm themselves in that faith, suppose that no one can do good from himself which is good, unless it is meritorious, thence that no good work saves, but faith alone; they say nothing about evil and about good of life, nor do they think of it. Some suppose that the influx of faith is instantaneous, and also that it is given in the last hour of death, and that their salvation is by faith alone howsoever they have lived. [Marginal Note:] [360] They suppose there is something of temptation, and that liberation is by that faith.

[361] In a summary, that God the Father sent the Son to make satisfaction for the human race, and that they who believe in Him are saved from His merit.

[362] They divide into parties concerning instantaneous salvation by faith and vindictive justice.

[363] Their books are full of these things, but they write confirmations of these subjects only.

[364] Faith places the understanding under obedience to this faith, and he does not understand what the truth of faith is.

[365] THE MORAVIANS. I spoke with them of their brotherhood, whether it is of love or charity, they said no, but only of friendship, because they are of one opinion; they do not admit the expression love and charity in religion. Argument Concerning the Judgment (1) By the judgments which have preceded, preparation has been made for the universal judgment [n. 134]. Concerning the new heavens which they made for themselves [n. 134]. (2) Concerning the going forth of some before the Last Judgment, who were in faith separate [n. 135]. And that they were first visited and separated [n. 135]. (3) Who they were that made for themselves heavens [n. 136]. It was seen that they acted there as in Sodom [n. 136]. (4) There were seen rocks carried away like a cloud [n. 137]. (5) Those who were in faith alone betook themselves upon rocks [n. 138]. How they dwelt there [n. 138]. Earthquakes preceded [n. 138]. (6) The wicked spirits in the plain were cast out [n. 139]. And the good reserved by the Lord were taken up in their place, and this is to open the sepulchers [n. 139]. (7) The destructions which preceded the Last Judgment [n. 140]. How the Divine sphere enters into them and thence opens up their interiors [n. 140]. (8) The quality of those upon whom the Last Judgment was effected [n. 141]. (9) The arrangement of the Reformed before the judgment, also where and how they were arranged [n. 142]. (10, 11) How they were first led forth [n. 143]. (12) The casting down of those in faith alone [n. 145]. And then exploration [n. 145]. (13) Likewise others [n. 146]. (14) Likewise others [n. 147]. (15) Likewise others [n. 148]. (16) How they were then seen [n. 149]. (17) Their dispersion [n. 149, 150]. (18) The angels wondered at such faith [n. 151]. (18a) They have no conscience [n. 151]. (19) The purifying of the middle lasts a long time [n. 152]. (20) Some were seen at a table, clothed as with wedding garments, but within they were robbers [n. 153]. They were cast down [n. 153]. (21) They appeared as if sincere, yet they are wolves within [n. 153]. Their lot [n. 154]. (22) The exploration of the Reformed as to their quality, and their distinction into classes [n. 155]. (23) Their ideas of the Lord [n. 156]. (24) Of those who were in piety and external worship [n. 157]. Their lot [n. 157]. (25) Hypocrites, their lot [n. 158]. (26) Priests who read the Word only that they may preach it [n. 159]. Their lot [n. 159]. (27) They are separated according to the internals of life which are affections [n. 160]. (28) Dragons, how they are explored [n. 161]. Who those are who are in confirmation and in pride [n. 161-162]. What they are [n. 161-162]. (29) What is draconic [n. 161-162]. (30) Anyone can know what charity is, that it is not to steal, etc. [n. 164]. (31) The good who were left were allotted their habitations [n. 165]. (32) Those who have understood and known many things, and with whom there was no will of good [n. 166]. Their lot [n. 166]. (33) Those who have not acknowledged the Lord, and have no good of charity; their rebellion and conjunction with the papists and Mohammedans [n. 167]. (34) Something said of the combat of the dragon with Michael [n. 168]. The Lord seen in a cloud [n. 168]. A representation of a tail [n. 168]. (35) Those who are in faith alone and in the love of commanding look downward, their quality [n. 170]. Their quality [n. 170]. (36) How they are distinguished according to their idea of God [n. 170]. (37) Five classes [n. 171]. (38) They persecuted me by inspirations and at the same time respirations and pulse; experience thence [n. 173]. (39) The thought of those who are in faith alone described [n. 174]. Their quality was such although they had not thought wickedly [n. 174]. (40) Such were let out of the hells, they believing that they would then act well, but in vain, they were in anguish [n. 175]. (41) The arrangement into societies [n. 176]. The purification of societies [n. 176]. (42) The arrangement takes place according to the affections of the life [n. 177]. Not according to the affections of the understanding [n. 177]. The nature of their ways afterwards [n. 177]. (43) The most perfect arrangement is that of the Reformed [n. 178]. The reason is that they have the Word and they go to the Lord [n. 178]. (44) How they are taken up into heaven [n. 179]. The Word of the Lord, they who have faith as a seed of mustard [n. 178]. (45) The goats and their combats [n. 180]. (46) In like manner [n. 181]. (47) The dragon [n. 182]. (48) Why it treats of them in Revelation [n. 183]. (49-52) Draconic spirits [n. 184-190]. (53) The power of truth in the spiritual world [n. 191-193]. Experience [n. 193]. (54) Those who have little of life, how life is inspired into them [n. 193]. (55) The religion of those who are in faith alone, it is only knowledge [n. 194]. (56) They who combat against evils receive the law as if inscribed on themselves [n. 195]. (56a) Conducted into a mansion of heaven [n. 196]. What is the opinion in the third heaven concerning those in faith alone; it is only knowledge [n. 196]. According as they lived in the world so is their heaven [n. 196]. (57) The quality of those who are in faith alone, and its quality as it interiorly appears [n. 197]. (58) How the Epistle of James appears to them [n. 198]. (59) They are received who believe in charity, provided they have lived the life of charity [n. 199]. One was turned about but he turned back afterwards [n. 199]. (60) The arrangement of those who are in the faith of charity [n. 200].] (61) In their factitious heavens there was a wintry light [n. 201]. (62) The hells where they continually wrangle about their faith [n. 202]. Their quality [n. 202]. (63) By experience those who believed that they had faith, it was given them to know that they had no faith [n. 203]. (64) Their interiors were closed [n. 204]. They had a religion of the memory [n. 204]. They were sensual [n. 204]. (65) Faith alone of the church is not given, from experience [n. 205]. (66) Those who are in no affection of truth, and yet reason much about truths, experience [n. 206]. (67) Those who are in faith alone have no conscience [n. 207]. (68) Those who believe in charity and do not live the life of charity, are not much unlike [those in faith alone] [n. 208]. (69) How faith separate leads to evil of life [n. 209]. (70) I spoke with Melancthon about faith alone, how false it is [n. 210]. (71) Those who are in faith alone cannot be saved, what their quality is [n. 211]. (72) Because all the societies of heaven are arranged according to the differences of love [n. 212]. (73) An Englishman who wished to conjoin charity with faith, but it was not recognized [n. 213]. (74) I read before the English their prayer before the Eucharist, and my discourse with them [n. 214]. (75) English presbyters who made an idol of their faith [n. 215]. (76) Discourse with the English concerning faith alone [n. 215-217]. (77) The nature of their arguments for faith alone [n. 217]. (78) Those were explored who confessed faith in the last hour of death; their quality [n. 218]. (79) After the judgment many of those from faith alone were collected and rejected [n. 219]. (80) Afterwards many wished to receive charity, but in vain, the reason [n. 220]. The endeavor after justification [n. 220]. (81) Free will with them [n. 221]. (82) It is not allowed them to preach; the hearers go out [n. 222]. (83) The deserts where those are who are in faith alone [n. 224]. (84) They were explored whether they know anything true and it was found that they do not [n. 225]. (85) Conversation with angels concerning the progression of truth to good [n. 226]. (86) How the English write their discourses [n. 227]. (87) That faith saves no one, a few things [n. 228]. (88) It is like a dark chamber [n. 229]. (89, 90) Their miserable state who have regarded evils as allowable, and their internal [n. 230]. (91) All the states of love return after death, thus the states of faith if it enters the love [n. 230-232]. (92) At this day they crucify the Lord [n. 232]. (93) The ideas at this day concerning God, heaven, love, faith [n. 233]. (94) The first state of man after death [n. 234]. (95) Love produces the knowledge [cognitionem] of every good in the thought [n. 235]. (96) They who are in the love of self cannot be admitted into heaven [n. 236]. (97) They who are in the love of self can equally speak of the Divine, but yet after death they are against the Divine [n. 237]. (98) They are enemies of the Lord, experience [n. 238]. (99) Two opposite dominions of love [n. 239]. (100) Their interiors and quality [n. 240]. (101) Examples from those in the equestrian order [n. 241]. (102) Love corresponds to flame, faith to light [n. 242]. (103) The quality of those who worship the Lord from spiritual love [n. 243]. (104) Affection makes the man, from changes induced and correspondences [n. 244]. (105) The delight of the love of commanding exceeds every other delight [n. 245]. (106) The delight of the love of commanding, into what it is turned after death [n. 246]. (107) Everyone after death comes into his own love [n. 247]. (108) Fr. Gyll, his mode of praying [n. 248]. (109) The quality after death of him who is in the delight of commanding [n. 249]. (110) Dreadful example [of hatred] against the Lord with those who think nothing from religion in their life [n. 250].

Footnotes

366-1 Following n. 326 in Tafel's Latin text is a paragraph "On the Spiritual Sense;" this and numbers following 339, 347, and 355 properly belong to The Word of the Lord from Experience, where they will be found in this volume. Nos. xxi., xxii., xxiii., xxiv. and xxvi. We make our numbering of paragraphs consecutive.