He has blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them (Jn 12:40; Mt 13:14; Mk 4:12; Lu 8:10; Isa 6:9, 10).

It is said, "lest they should be converted, and I should heal them"

because if they had been converted and healed they would have committed profanation, and according to the law of divine providence treated above (nn. 221-233) no one is admitted interiorly into truths of faith and goods of charity by the Lord except so far as he can be kept in them to the close of life; were he admitted, he would profane what is holy.

[3] This nation has been preserved and dispersed over much of the earth for the sake of the Word in its original language, which they hold more sacred than Christians do. The Lord's divine is in every particular of the Word, for it is divine truth joined with divine good coming from the Lord. By it the Lord is united with the church, and heaven is present, as was shown in _Doctrine of the New Jerusalem about Sacred Scripture_ (nn.

62-69). The Lord and heaven are present wherever the Word is read as sacred. This is the end which divine providence has pursued in the preservation and in the dispersal of the Jews over much of the world. On the nature of their lot after death see _Continuation about the Last Judgment and the Spiritual World_ (nn. 79-82).

261. These then are the objections listed above at n. 238 by which the natural man confirms himself against divine providence, or may do so.

Still other objections, listed at n. 239, may serve the natural man for arguments against divine providence; they may occur to the minds of others, too, and excite doubts. They are the following.

262. _Doubt may be raised against divine providence in that the whole of Christendom worships one G.o.d under three persons, that is, three G.o.ds, and has not known hitherto that G.o.d is one in person and in essence, in whom is the Trinity, and that this G.o.d is the Lord._ One who reasons about divine providence may ask, Are not three persons three G.o.ds if each person by himself is G.o.d? Who can think of it otherwise? In fact, who does? Athanasius himself could not; therefore it is said in the Creed which bears his name:

Although in Christian verity we ought to acknowledge each Person as G.o.d and Lord, yet by Christian faith it is not allowable to affirm or to name three G.o.ds or three Lords.

This can only mean that we ought to acknowledge three G.o.ds and Lords, but it is not allowable to affirm or name three G.o.ds and three Lords.

[2] Who can possibly have a perception of one G.o.d unless He is one in person? If it is said that such a concept is possible if one thinks of the three as having one essence, does one, indeed can one, have any other idea than that they are thus of one mind and agree, and yet are three G.o.ds? Thinking more deeply, one asks oneself, How can the divine essence, which is infinite, be divided? Further, how can divine essence from eternity beget another and produce still another who proceeds from them both? It may be said that it is to be believed and not thought about; but who does not think about what he is told must be believed? How else can there be any acknowledgment which in its essence is faith? Was it not because of the concept of G.o.d as three persons that Socinianism and Arianism arose, which prevail in the hearts of more persons than you suppose? Belief in one G.o.d and that this G.o.d is the Lord makes the church, for in Him is the divine trinity. The truth of this may be seen in _Doctrine of the New Jerusalem about the Lord,_ from beginning to end.

[3] But what is thought of the Lord today? Is it not thought that He is G.o.d and Man, G.o.d from Jehovah the Father of whom He was conceived and Man from the Virgin Mary from whom He was born? Who thinks that G.o.d and Man in Him, or His Divine and His Human, are one person, and are one as soul and body are? Does anyone know this? Ask the learned in the church and they will say that they have not known it. Yet it is part of the doctrine of the church received throughout Christendom, as follows:

Our Lord Jesus Christ, the Son of G.o.d, is G.o.d and Man; and although He is G.o.d and Man yet there are not two, but there is one Christ. He is one because the divine took to itself the human; indeed He is altogether one, for He is one Person, since as soul and body make one man, so G.o.d and Man is one Christ.

This comes from the Faith or Creed of Athanasius. The learned have not known it because on reading this they have thought of the Lord not as G.o.d but only as Man.

[4] When they are asked if they know from whom the Lord was conceived, whether from G.o.d the Father or from His own Divine, they reply that He was conceived from G.o.d the Father, for this is according to Scripture.

Are the Father and He not one then, like soul and body? Who can think that He was conceived from two Divines, and if from His own that this was His Father? If you ask them further what their idea of the Lord's Divine and of His Human is, they will say that His Divine is from the essence of the Father and His Human from the essence of His mother, and that His Divine is with the Father. Then, when they are asked where His Human is, they have no answer, for they separate His Divine and His Human in their thinking and make His Divine equal to the Divine of the Father and His Human like the human of another man, unaware that in doing this they separate soul and body; nor do they see the flaw in this, that then a rational man would have been born from a mother alone.

[5] As a result of the fixed idea that the Lord's humanity was like that of another man, it has come about that a Christian can with difficulty be led to think of a Divine Human, even when it is said that the Lord's soul or life from conception was and is Jehovah Himself. Now sum up the reasons and consider whether there is any other G.o.d of the universe than the Lord alone, in whom is the Divine itself, Source of all, called the Father; the Divine Human, called the Son; and the proceeding Divine, called the Holy Spirit; and thus that G.o.d is one in person and essence, and that this G.o.d is the Lord.

[6] You may persist and remark that the Lord Himself spoke of three in Matthew:

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 G.o.d under three persons, that is, worship three G.o.ds, and not know until now that G.o.d is one in essence and person, in whom is the Trinity and that this G.o.d 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 pa.s.sages 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d of heaven and earth; that one who believes on Him has eternal life; and that the wrath of G.o.d 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 G.o.d, that is, is almighty; besides the numerous pa.s.sages in the Word about His Divine Human which were quoted abundantly above. They all testify that G.o.d is one both in person and in essence, and in Him is the Trinity, and that this G.o.d 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 G.o.d 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 h.e.l.l prevailed over the power of heaven. Man is in the midst between heaven and h.e.l.l; had this been seen before, therefore, the devil, that is, h.e.l.l, would have plucked it from men's hearts and furthermore would have profaned it. The predominance of h.e.l.l 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, a.s.serting 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, const.i.tuting 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 pa.s.s 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 pa.s.s 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 G.o.d 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 the Christian religion itself, for it is unknown to nearly everyone; yet everyone does know it, as may be seen above (n. 258). Nearly all are ignorant of it because faith separate has obliterated knowledge of it. For this faith declares that it alone saves and not any good work, that is, any good of charity; also that men are no longer under the yoke of the law, but are free. Those who have frequently heard such teaching no longer give thought to any evil of life or any good of life. Everyone, moreover, is inclined by nature to embrace such teaching, and once he has done so he no longer thinks about the state of his life. This is why it is not known that shunning evils as sins is the Christian religion itself.

[2] That this is unknown was disclosed to me in the spiritual world. I have asked more than a thousand newcomers from the world whether they knew that to shun evils as sins is religion itself. They said that they did not and that it was a new idea which they had not heard before, but had heard that they cannot of themselves do good and that they are not under the yoke of the law. When I inquired whether they knew that a man must examine himself, see his sins, repent and begin a new life and that otherwise sins are not remitted, and if sins are not remitted, men are not saved; and when I reminded them that this was read out in a deep voice to them each time they observed the Holy Supper, they replied that they paid no attention to that but only to this, that they have remission of sins by the sacrament of the Supper and that faith effects the rest without their knowing it.

[3] I asked again, Why have you taught your children the Decalog? Was it not that they might know what evils are sins to be shunned? Was it only that they might know and believe, but do nothing? Why is it said that this is new? To this they could only reply that they know and yet do not know, and that they never think of the sixth* commandment when they commit adultery, or about the seventh when they steal or defraud secretly, and so on, and still less that such acts are contrary to divine law, thus contrary to G.o.d.

* Swedenborg follows the numbering of the Commandments customary with Lutherans, as with Roman Catholics.

[4] When I recalled to them many things from the teachings of the churches and from the Word confirming the fact that to avoid and be averse to evils as sins is the Christian religion's very self and that one who does so has faith, they fell silent. They were convinced of it, however, when they saw that all were examined as to their life and judged according to their deeds, and no one was judged according to faith apart from life, for everyone has faith according to his life.

[5] Christendom in large part has not known this because by a law of divine providence everyone is left to act in freedom according to reason (on this, above, nn. 71-91 and nn. 101-128); and by another law no one is taught directly from heaven but by means of the Word and by doctrine and preaching from it; there are besides all the laws on permission which are also laws of divine providence. On these see above, n. 258.

274.* _A doubt may be raised against divine providence in that it has not been known before that a man lives as a human being after death and that this has not been disclosed before._ It has been unknown because with those who do not shun evils as sins the belief lies hidden that man does not live after death. It is of no moment therefore to them whether one says that man lives after death or will rise again on the day of the last judgment. If belief in resurrection happens to visit one, he tells himself, "I shall fare no worse than others; if I go to h.e.l.l I shall have the company of many and also if I pa.s.s to heaven." Yet all in whom there is any religion have an implanted recognition that they will live as human beings after death. Only those infatuated with their own intelligence think that they survive as souls but not as human beings.

* So numbered in the Latin original.

It may be seen from the following that anyone in whom is any religion has an implanted recognition that he lives after death as a human being:

1. Who thinks otherwise when he is dying?

2. What eulogizer, mourning the dead, does not exalt them to heaven and place them among the angels conversing with them and sharing their joy?

Some men are deified.

3. Who among the common people does not believe that when he dies, if he has lived well he will enter a heavenly paradise, be arrayed in white, and enjoy eternal life?

4. What priest does not speak so to the dying? And when he speaks so he believes it, provided he does not think of the last judgment at the time.