Sig synnestvedt-the-essential-swedenborg-basic-teachings-of-emanuel-swedenborg-scientist-philosopher-theologian-sf-1970

THE ESSENTIAL SWEDENBORG
by
SIG SYNNESTVEDT

The works of a writer so prolific as
Emanuel Swedenborg can scarecly be syn-
thesized in a single, brief volume. But the
sheer bulk of his writings has doubtless been
a limiting factor in the study of his thought.
This book attempts to present the basic ele-
ments of Swedenborg's thought within the
confines of a brief compendium. Previous
attempts to accomplish this task have taken
forms which appealed primarily to persons
already acquainted with Swedenborgian
teachings. This study presents the central
aspects of Swedenborg's thought to persons
who' have had little or no previous contact
with his writings. Those already initiated
into his somewhat difficult terminology,
style and concepts, may find this to be a
useful over-view. Hopefully, those who are
new to Swedenborg will be led to consider
his works themselves.
The Swedish seer deserves a wider audi-
ence for he speaks to many of the basic
life questions which have puzzled theologi-
ans, confused the general public and turned
the 20th century into an era of religious
scepticism. Readers will differ in their un-
derstanding of what he has to tell them.
But few who are genuinely in search of a
more meaningful explanation of life, will
fail to be impressed by the scope and power
of this 18th century thinker's attempt to
"enter intellectually into the mysteries of
faith."

TWAYNE PUBLISHERS
New York

The Essential Swedenborg

Basic Teachings of Emanuel Swedenborg, Scientist,

Philosopher, and Theologian

SELECTED AND EDITED AND WITH AN

INTRODUCTION

By SIC SYNNESTVEDT

,

THE SWEDENBORG FOUNDATION, INC.
* * *
TWAYNE PUBLISHERS, INC.

Copyright© 1970 by Twayne Publishers, Inc.

All Rights Reserved

Library of Congress Catalog Card Number: 70-110362

Manufactured in the United States of America

Preface

T HE sheer bulk factor in the study writingsthought.doubtless
been a limiting
of Swedenborg's
of his
has
During
his earlier years (1720-1745) he wrote on civic, scientific, and
philosophical subjects. These contributions fill at least twenty
large volumes. During the latter part of his life (174~1772) he
turned to theology, and his religious works, not including five
volumes of his Spiritual Diary, fill thirty additional tomes of
more than a quarter million words each. Probably no religious
writer has left a larger body of teachings for later generations
to study.l
During his own lifetime, Swedenborg's contributions were
well known in European intellectual circles. Men like ImmanueI
Kant, Carl Gustaf Tessin, Carl Linnaeus, Hermann Boerhaave,
Charles XII of Sweden, Friedrich Christopher Oetinger, Jo
hann Wolfgang Goethe, Edmund Halley, Christop~er Polhem,)
Jean-Jacq'Jes Bousseaw Fran<;ois ~ Arouet de Volta~ and
John Wesley knew Swedenborg or his wor~. Some reacted
favorably to his writings; others did not. But few leading ~l
lects~e_eighteenth century failed to take note of them:-
SwedeiiOorg's fame increased during the nineteenth century.
Distinguished thinkers looked on him as one of the great men
of all time. Ralph Waldo Emerson, when including Swedenborg .
in his collection of essays on representative men of history,
called him, "A colossal soul, ... [who] lies vast abroad on his
times, uncomprehended by them, and requires a long focal dis
tance to be seen. . . . One of the missouriums and mastodons


of literature, he is not to be measured by whole colleges of ordi
nary scholars." 2 _
Of Swedenborg, Henry James, Sr. wrote: "The incomparable
depth and splendor of SwecIenborg's genius are shown in this
that he alone of men has . . . dared to bring creation within
the bounds of consciousness. . . . He grasped with clear and
intellectual vision the seminal principles of things." S
Edwin Markham;the American poet who won fame with his
"Man With-htheHoe" at the turn of the century, once said:
"There is no doubt that Swedenborg was one of the greatest
intellects that have appeared upon the planet." On another oc
,casion Markham called him "the wisest man in millions. H~
"Was the eyeball on the front of the eighteenth ce!.l!Ury." 4
Samuel Taylor Coleri<!ge, John Bigelow, Elizabeth Barrett
~ro~g, William -nrake, Thomas-'-Ga~rle, John Creenleaf
Whittier, Edward Everett Hale, Honore de Balzac, John F.
QQ.~L~?, RQQert Brow!!ing, Wifliam Dean Howt:lllS:Henri~g
§.~ James Freeman Clark~, and other nineteenth-century
leaders recognized Swedenborg as a man of exceptional inSight
and mental power.
The twentieth century has made scant note of Swedenborg's
science or philosophy and paid practically no attention at all
to his theology. Yet, Emanuel Swedenborg s~aks to ..,!!1odem
proble~ns. His teachings deserve more study than they currently
rece(ve. "Cod is dea_d" say J:!lany m_odern t~eolo~ians. By this
striking phrase, some at least mean that traditional, dozmatic
Christi~i!x. has died. Swedenborg wrote in a simIlarvein two
hundred years ago.
,- His prophecy of a new church that will mread over the world
has yet to be realized. But interested persons will find it difficult
to avoid the conclusion that his theological writings contain
impressive statements that cover the entire range of human
existence and are consistent with the clear teachings of the

PREFACE

Bible. Helen.!<el~~ studied Swedenborg throughout her notable
career. She concluded that he was a "Titan Genius" who took
"giant strides," served as an "eye among the blind, an ear among
the deaf," and emerged eventually as "one of the noblest cham-
pions true Christianity has ever known." 5 Thoughtful modem
readers may reach similar conclusions after perusing the calm
yet intense teachings of this remarkable Swedish philosopher.
This volume contains the basic elements of Swedenborg's
thought within the confines of a brief compendium. The task
has been attempted before; a score of compendiums of various
types have been published. But, most of them appeared during
the nineteenth century and nearly all are long out of print.
Furthermore, without exception, they have taken forms which
appealed primarily to persons already acquainted with Sweden-
borgian teachings. This study seeks to present the central as-
pects of Swedenborg's thought to persons who have had little
or no previous contact with his writings. Those already initiated
into his somew~ ilifficult terminology, style, and concepts, may
find this to be a useful overview. Hopefully, those who are new
to Swedenborg will be led to consider his works themselves.
The Swedish seer deserves a wider audience.
5.5.

Acknowledgments

A BOOK of this type, which attempts to synthesize the life
time work of so prolific a writer as Emanuel Swedenborg,
can benefit greatly from the pre-publication reactions of tal
ented consultants. I was most fortunate in persuading nine
busy persons to give me of their experience in the form of edi
torial and substantive suggestions. George Dole, E. Bruce Glenn,
Bruce Henderson, WiIliam R. Kintner, Clayton Priestnal, Don
aId Rose, Jr., Pelle Rosenquist, Larry Soneson, and Michael
Stanley read the manuscript and contributed much to whatever
of merit it contains. I want to thank them most warmly for their
help while, at the same time, absolving them from any limita
tions of judgment, errors of syntax, and aberrations of style
which are, of course, my own responsibility.
I would also like to thank the members of the Board of Di
rectors of the Swedenborg Foundation for their interest in and
support of this project. These thanks go particularly to Tomas
Spiers, Executive Secretary, who supplied the original idea of
the study, and to Virginia Branston, Manager, and Philip M.
Alden, President, all of whom encouraged me throughout the
work.
I benefited greatly from the secretarial skills of Elizabeth
Glover, who carried the load of typing and proofing endless
notes and early drafts, and Diana Wedel, who produced the
final version in rapid order in spite of heavy pressure from other
responsibilities.
Most especially I thank my wife Nadine for all her help and
patience.
S.S.

Contents

Preface 5

Acknowledgments 9

Swedenborg Chronology 13

Life of Ema~~l Swedenborg 15

~

Part I: ~e Na~e of Life 37

Freedom 40

Order 43

llie ~

Charity 51

Civil Affairs 57

~orality 62

~arriage and Sex 66

The Nature of Wisdom 76

Religion 81

Evil, Sin, and the Pennissions Involved 89

Part 11: t I~e Sou!<:~_of_Lif~ 97

Revelation 99

Life after Death 104

Origin, Nature, and Proper Destiny of ~an 120

Nature ofJhUJniverse 141

Divine Providence 148

The Divine 158

The Two Advents 168


Epilogue 177

Appendix 179

Abbreviations 180

The Theological Writings of Swedenborg 181

Bibliographical Note 191

Notes and References 193

Index 197

Swedenborg Chronology

1688 Born in Stockholm, Sweden, on January 29.

1699-1709 Attended Uppsala University.

1710-1715 First journey abroad, to England and the Conti

nent.

1716 First publications by Swedenborg in the magazine

Daedalus.
1716 Appointed Assesssor in the Royal College of Mines.

1718 Ennoblement of Swedberg family with name

changed to Swedenborg. Assumption by Sweden

borg of seat in House of Nobles of Swedish Diet.

1720 Publication of Swedenborg's first book, a philo

sophic work titled Principles of Chemistry.

1729-1734 Writing and publication of his most important

philosophical works in three volumes, titled Philo
sophical and Mineralogical Works.

1735-1744 Period of intensive study, writing, and publication

on the nature of human existence, particularly as

regards the concept of the soul.

1743-1744 First transcendent experiences, visions or dreams,

in Holland and England.

1745 "Call" to become a revelator, London, England.

1747 Resignation from the Swedish Board of Mines to

allow time for theological writing.

1747-1758 Writing and publication of the twelve-volume Ar
cana Coelestia, Swedenborg's first major theologi

cal work.


1759-1761 Incidents of the Stockholm fire, the Dutch am
bassador's receipt, and the Queen's secret illus
trating Swedenborg's clairvoyance.
1768-1771 Heresy trial at Gothenburg, Sweden, involving
state church accusations against Swedenborg's the
ology.
1771-1772 Publication of the two-volume True Christian Re
ligion in Amsterdam, Holland, his last major theo
logical work.
1772 Death in London, England, at age 84, on March 29.

Life of Emanuel Swedenborg

Vnowned citizens cathedral of Uppsala, Sweden, where red
ISITORS to the
are interred, may see an impressive
re

granite sarcophagus on which the name Emanuel Swedenborg
appears. The sarcophagus contains the remains of one of Swe
den's most accomplished sons. As recently as 1910, when be
lated recognition was extended to this distinguished intellect,
Gustav V, King of Sweden, led in paying him national tribute.
Resting in public view has been reserved for kings, arch
bishops, generals, and prominent intellectuals. Only a score of
Swedes have earned this distinction.
Who was Emanuel Swedenborg? What historical position
did he hold to warrant such honor and attention? What were
his major contributions? The great majority of cathedral visi
tors will doubtless have no idea of the answer to these ques
tions. The flow of persons through the church will include the
educated who may pOSSibly remember Swedenborg's scientific
and philosophic contributions to eighteenth-century European
thought. A scattered few of Swedenborg's followers will look
with awe upon the sarcophagus as the final resting place of the
man they consider to have been a new prophet of God on earth.
Ancestors endowed this eminent Swede with multiple talents
which determined the course and tenor of his life. On his moth
er's side Swedenborg's relatives had long been prominent in the
mining industry; his father was a devout clergyman of intelli
gence and zeal. Into such a household, marked by a harmonious
blending of the secular and the sacred, Emanuel was born on
15


the 29th of January, 1688, in the city of Stockholm. Sara Behm,
his mother, died when he was eight years old, but her quiet,
benevolent spirit molded the character of her third child and
second son. Six other children were born to Jesper and Sara
Swedberg before her untimely death in 1696.
His father, professor of theology at the University of Uppsala
and dean of the cathedral, later became Bishop of Skara. This
post included elevation to the rank of nobleman by Queen Ul
rika Eleonora. One result of this honor was the change of the
family name from Swedberg to Swedenborg. The Bishop also
served as chaplain to the royal family and thus had an entree
into the highest social and political circles of Sweden.
From birth young Swedenborg experienced a family atmos
phere characterized by reverence and even religious fervor.
The Bishop'S children, for the most part, were given scriptural
names, to remind them of their duty to God and the church.
Emanuel means "God with us" and Swedenborg's early years
suited this theme. The family often discussed religious ques
tions at dinner and other gatherings, and the young boy had
opportunities to exchange ideas on faith and life with many
clergymen. Years later Swedenborg recalled the influence of
this early exposure when he wrote: "I was constantly engaged
in thought upon God, salvation, and the spiritual diseases of
men ..."6
But theology, while it bulked large in the Swedberg home,
did not eliminate all other subjects of conversation. Politics,
war, philosophy, technology undoubtedly entered the family
dialogues. In June of 1699 intellectual stimulation at home led
logically to an early enrollment at Uppsala University. Young
Emanuel showed high intellectual promise and a catholic out
look. 7 At the time, the university offered four major fields of
study: theology, law, medicine, and philosophy. Although
Swedenborg majored in the last, his inquiring mind led him
16

LIFE OF EMANUEL SWEDENBORC

into many other fields as well. The faculty of philosophy then
included science and mathematics, but he also took courses in
law and, since most instruction at Uppsala was still in Latin, he
learned this structured language, adding Greek and Hebrew
the following year. Subsequent studies and travels enabled
Swedenborg to acquire a knowledge of English, Dutch, French,
and Italian in addition to his native Swedish and the scriptural
languages. For relaxation he wrote poetry in Latin and studied
music. Swedenborg also became sufficiently accomplished on
the organ to fill in for the regular accompanist at the church.
Versatility and imagination grounded in thoroughness and
praCticality characterized his academic career.
Upon finishing his formal studies at the university in 1709 he
laid plans for an extended period of travel and further study
abroad. In 1710, at twenty-two years of age, he went to Eng
land for the first time. With the encouragement and financial
assistance of his brother-in-law, Eric Benzelius, he was able,
either under learned individuals or on his own, to study
physics, astronomy, and most of the other natural sciences. He
also became intensely interested in practical mechanics and
learned watchmaking, bookbinding, cabinet work, engraVing,
and brass instrument construction from skiUed English crafts
men. When he went to Holland he studied the technology of
lens grinding, then in its early beginnings. His later studies in
cluded cosmology, mathematics, anatomy, physiology, politics,
economics, metallurgy, mineralogy, geology, mining engineer
ing, and chemistry. In addition he became thoroughly versed in
the Bible. Moreover, the avid student-scientist made successful
efforts to meet recognized leaders in the world of knowledge. In
an age when relatively few men became really learned, Eman
uel Swedenborg spent the first thirty-five years of his life in a
massive program of formal and self-directed education.
Although he immersed himself in the sciences and other sec
17


ular pursuits, Swedenborg did not abandon his early religious
training. He retained his acceptance of God as the all
pervasive, causal force in the universe. All evidence indicates
that he consistently followed the advice which his father gave
to him upon leaving Uppsala to accept an appointment in an
other diocese: "I beg you most earnestly that you fear and love
God above all else," the Bishop said, "for without this fear of
God all other training, all study, all learning is of no account,
indeed quite harmful." 8
In 1716, even before this period of travel and study ended,
Swedenborg began a long career in public service. King
Charles XII appointed the talented 28-year-old scientist to the
post of Extraordinary Assessor in the Royal College of Mines.
The position, though partly honorific, also carried varied duties
cQlmected with the supervision and development of mining,
one of Sweden's most important industries. For thirty-one years
Swedenborg served as a valued member of the Board of Mines.
The Board met regularly and made decisions affecting all as
pects of the mine industry. Swedenborg sometimes received
leaves of absence for travel and study but attended Board meet
ings faithfully when he was in Sweden.
The post of Assessor became far more than a sinecure. Swe
denborg's responsibilities included inspecting mines and
rendering detailed reports on the quality and amount of mined
ore. He spent most of seven different summers traveling around
Sweden on these inspection tours, riding horseback or in car
riages through miles of forest, staying at local inns, going down
in all types of safe and unsafe mines. He was involved in per
sonnel and administrative problems, hiring officials, arbitrating
labor disputes, and submitting suggestions for improvements.
He even had the unpopular responsibility of collecting national
taxes levied on mining. His activities on the Board of Mines

18

LIFE OF EMANUEL SWEDENBORG

finally ended when he resigned in 1747 to give full time to more
important tasks to which he believed he had been called.
Swedenborg's public career also included some fifty years of
service in the House of Nobles, one of the four estates of the
Swedish Riksdag or legislature. He first took his seat on the en
noblement of his family in 1719. From that time until a few
years prior to his death in 1772, Swedenborg attended most of
the sessions of the House of Nobles. Deep dedication to the
welfare of Sweden led him to make special efforts to plan his
travels abroad during times of legislative adjournment. He usu
ally remained in Sweden when the Riksdag was in session, and
though not a ready speaker, he repeatedly wrote pamphlets and
resolutions on the important questions of the day. On a number
of occasions he expressed views on the nation's economy and
tax structure. Foreign policy and matters related to the proper
development of Sweden's natural resources also drew his atten
tion.
His most pOinted political contest occurred in 1760, during a
period of economic stress in Sweden. The Councillor of Com
merce, Anders Nordencrantz, became chairman of a special
committee on finance. He was authorized to name all the mem
bers of his committee, and their report, not surprisingly, re
flected Nordencrantz's thinking on the nation's financial crisis
which he had detailed earlier in a lengthy published book. The
Nordencrantz analysis contained some useful insights, but his
proposals for reform threatened to sweep away the entire struc
ture of the government of Sweden; many felt that his recom
mendations, if adopted, might tear the fabric of society apart.
Swedenborg, while not unmindful of the need for economic
improvement, found Nordencrantz's views generally unaccept
able. They put the entire blame for the crisis on government
officials. Nordencrantz favored replacing all appointees other

19


than those in church and military positions; these, in turn,
would be replaced again every second year thereafter. In brief,
Nordencrantz argued for reform by means of a continuous turn
over of government officials. The most pernicious feature of his
plan would have been vastly increased personal power for the
King.
Swedenborg's commentary to the Riksdag objecting to the
Nordencrantz report argued that Sweden's problems were
caused by a variety of factors in both the private and public
sectors rather than simply by the corruption and stupidity of
officialdom. He underscored the need for a just balance in criti
cism of the government in the interests of maintaining an effec
tive structure within which social and civil freedom might
gradually be expanded. "Mistakes occur in every country," he
wrote, "and with every man. But if a government should be re
garded Simply from its faults, it would be like regarding an in
dividual Simply from his failings and deficiencies." 9 In this
contest, which he won, Swedenborg showed himself to be a
man of moderation willing to work toward practical solutions
of real problems.
No summary of Swedenborg's public life would be complete
without mention of the many occasions on which he put his
mechanical genius to work for his country. King Charles XII
asked him to serve as his engineering advisor after the King had
been impressed by Swedenborg's contributions as editor of the
scientific journal Daedalus, the first periodical devoted to the
natural sciences ever published in Sweden. In the King's serv
ice, Swedenborg acted as construction supervisor on several im
portant public works. His assignments involved creation of a
drydock of new design, a canal, machinery for working salt
springs, and a system for moving large warships overland. He
also showed an inventive imagination in producing feasible
sketches of futuristic machines including an airplane, a subma
20


rine, a steam engine, an air gun, and a slow-combustion stove.
Although no observer of nature in the 1700's had refined in
struments to aid him, leading intellectuals developed the
science of the times to a remarkable degree. The limited
amount of knowledge made it possible for scholars to be con
versant with a broader variety of studies than has been possible
since, in the context of the explosion of scientific information
during the nineteenth and twentieth centuries. Swedenborg's
keen mind coupled with his extensive educational background
placed him in the front rank of the learned scientists of the day.
In a century which was ignorant of the existence of oxygen,
the circulation of the blood, the composition of water, the
makeup of the earth's atmosphere, electricity, spectrum analy
sis, photography, the concept of the conservation of energy,
and the workings of atoms, Swedenborg propounded some im
pressive theories along with making some incorrect specula
tions. As his mind developed he became more interested in
generalizing from the findings of others rather than conducting
extensive experiments of his own. His thinking exhibited a phil
osophic rather than an empirical bent.
Nevertheless, in metallurgy and biology he made experimen
tal discoveries which rank him with the original thinkers of
these two diSciplines. In metallurgy his conclusions regarding
the proper treatment of iron, copper, and brass advanced both
the science and the technology involved.
In biology, his studies of the nervouS system and the brain
earned him credit for supplying the first accurate understand
ing of the importance of the cerebral cortex, and the respiratory
movement of the brain tissues. Modern scholars conclude that
Swedenborg's findings pOinted the way to "most of the funda
mentals of nerve and sensory physiology." 10 He is also praised
for his inSight into the function and importance of the ductless
glands, especially the pituitary.ll
21


Had he spent all of his mature years in metallurgy and biol-
ogy he might have gone considerably farther in these two fields
than he did. He refrained from extensive research because he
felt that he was not especially gifted in this type of activity.
Furthermore, he found that, when he did make a modest
experimental discovery, he tended to let it draw him away from
philosophical generalizations into one-sided explanations too
extensively dependent upon his own observation. He believed
that there were two main types of mind; on the one hand, there
were those gifted in "experimental observation, and endowed
with a sharper inSight than others, as if they possessed natu-
rally a finer acumen: such are Eustachius, Ruysch, Leeuwen-
hoek, Lancisi, etc." And then there were others "who enjoy a
natural faculty for contemplating facts already discovered, and
eliciting their causes. Both are peculiar gifts, and are seldom
united in the same person." 12
Swedenborg had two central philosophic interests: cosmol-
ogy and the nature of the human soul. From approximately
1720 until 1745 he studied, wrote, and published on these two
subjects. His first Significant philosophic work, entitled Chem-
istry and published in 1720, emphasized his developing view
that everything in nature could be explained mathematically.
He rejected the Newtonian concept of permanent, irreducible
particles of matter and suggested that everything material was
essentially motion arranged in geometric forms.
During the 1720's he developed his thoughts on the process
by which the universe exists and continues. A nearly 600-page
manuscript called the Lesser Principia, published posthu-
mously, was one product of these efforts, but the great work of
his philosophical studies appeared in 1734. It contained three
volumes under the general title Philosophical and Mineralogical
Works. In Volume One, which he called The Principia, accord-
ing to the habit of eighteenth-century philosophers, he pre-
22


sented his primary cosmological conclusions. He based his
explanations of the "Principles of Natural Things" on experi
ence, geometry, and reason and postulated the creation of a
"first natural point" of matter. This first natural point, caused
by divine impulse to action, consisted of pure motion. From
this point of pure motion a series of finites descended, each
series larger and somewhat less active than the preceding finite.
Swedenborg's cosmology thus teems with energy from begin
ning to end. He argued that activity permeated all three natural
kingdoms, animal, vegetable, and mineral. Any material sub
stance emanated energy spheres which interacted with sur
rounding matter. His studies of magnetism, crystallography,
phosphorescence, and metallurgy contributed to his belief in an
active universe.
Modern experimentation, particularly in the field of atomic
energy, has confirmed many of Swedenborg's cosmological
speculations. Svante Arrhenius, noted Nobel-Prize chemist and
founder of the twentieth-century science of physical chemistry,
concluded that Buffon, Kant, Laplace, Wright, and Lambert all
propounded systems of creation which had been suggested ear
lier in Swedenborg's PrincipiaY The second volume of the Phil
osophical and Mineralogical Works dealt with iron and steel,
and the third with copper and brass. In them Swedenborg
treated not only the technology involved in the use of metals,
but included further philosophical speculations regarding the
makeup and operation of the universe.
Nothing in Swedenborg's Philosophical and Mineralogical
Works indicated that purely material explanations of the uni
verse satisfied him. His writings rest upon the assumption that
divine force underlies all matter and his speculations next
turned to the relationship between the finite and the infinite.
His book-length essay on the Infinite published in 1734, carried
the full title "Outlines of a Philosophical Argument on the Infi
23


nite, and the Final Cause of Creation and on the Mechanism of
the Operation of Soul and Body." In this and similar studies,
Swedenborg judged that although the finite could not know the
infinite, reason compelled man to conclude that the human in
dividual was the end of creation. Everything in creation con
tributed to man's functioning as a thinking being. The soul
must be the link between God and man, the infinite and the
finite, even though man could not see or measure that soul.
Swedenborg developed his search for the soul most compre
hensively in a study which he called The Economy of the Ani
mal Kingdom, published in two lengthy volumes in 1740 and
1741. As the title implies, he found the kingdom of life to be a
marvelous unity, tautly structured according to some grand de
sign consistent with the concept of the individual soul as the
center of creation. His speculations, which made use of the best
anatomical knowledge of the day, focused on the blood as the
most likely carrier of the soul. Swedenborg came close to pre
dicting the manner in which the lungs purify the blood at a
time when the discovery of oxygen was fifty years in the future.
He then drew upon his earlier studies of the brain and con
cluded that the operations of the brain and the body, by means
of the blood, depended upon a "spirituous fluid" which, while it
could not be «known" scientifically, must be the carrier of the
soul. He pursued his search for rational explanations of the
workings of the soul in a second book, The Animal Kingdom,
and in other works. He hoped to disperse the «clouds which
darken the sacred temple of the mind" and open a path to
faith. 14 Other books from this period, some published and some
left in manuscript, include The Brain, The Senses, The Organs
of Generation, and Rational Psychology. .
The Economy of the Animal Kingdom drew praise from the
scholars of the day. However, reviewers increasingly ignored

24


later works in his search for the soul, and his unpublished man-
uscripts were, of course, unknown outside the circle of Sweden-
borg's intellectual intimates.
Swedenborg had gone as far as he could go in attempting to
explain the great questions of human existence solely through
the faith into which he was born and which was reinforced by
his own reasoning powers. The results of his search left him
dissatisfied, but a new phase of his life opened and the remain-
ing years of his career must be viewed in a different perspec-
tive.
During 1744 and 1745 he had a number of dreams and vi-
sions which moved him profoundly. He sometimes feared and
sometimes felt exhilarated by what he experienced. These were
years of disquiet which he could not explain satisfactorily and,
typically, he kept silent about them to others, although his
Journal of Dreams and Journal of Travel written during this
period recorded his experiences and emotions. He renewed his
study of the Bible and began to write a book entitled Worship
and Love of God.
Then in April of 1745 he underwent a penetrating experi-
ence. In London, while dining alone at an inn where he often
went, Swedenborg noted that the room seemed to grow dark.
He then saw a vision, and an apparition spoke to him. When the
room cleared again Swedenborg went home to his apartment,
considerably stirred by his experience. During that night he
again saw the vision. A spirit reappeared and spoke with him
regarding the need for a human person to serve as the means by
which God would further reveal himself to men in somewhat
the manner of the biblical visions of the Old TestamentY
Swedenborg came to believe that God had called him to
bring a new revelation to the world, and from 1745 until his
death twenty-seven years later he spent the bulk of his time

25

THE ESSENTIAL S WEDENBORG

adding theological works to his already lengthy scientific and
philosophical writings. Few transcendent experiences recorded
in human history encompass such a sweeping claim.
He spent the two years immediately following his "call" in
further close study of the Bible. He wrote some 3,000 folio
pages of unpublished commentary and prepared an extended
Bible Index which he used in all of his further works on theol
ogy. He perfected his knowledge of Hebrew and Greek in order
to study the Bible in the original texts, and, in effect, made a
new translation of many of the books of both the Old and New
Testaments. In 1747 he began publication of his most extended
theological work, Arcana Coelestia-Heavenly Secrets. This
study of the books of Genesis and Exodus runs to more than
7,000 pages or about three million words. The subtitle of this
multi-volume work asserted that the "heavenly secrets" it con
tained "are in the Sacred Scripture of the Word of the Lord
disclosed" and were presented along with "wonderful things
which have been seen in the World of Spirits and in the Heaven
of Angels."
Theological writings continued to flow from Swedenborg's
pen. He wrote eight volumes explaining the book of Revelation,
single volumes entitled Divine Providence, Divine Love and
Wisdom, and The Four Doctrines, i.e., the Lord, the Holy
Scripture, Life, and Faith. He presented an account of experi
ences in the other world in the highly descriptive volume titled
Heaven and Its Wonders and Hell. In 1768 he published a long
volume on the subject of marriage under the title The Delights
of Wisdom Pertaining to Conjugial Love after which follow the
Pleasures of Insanity Pertaining to Scortatory Love. Shorter
works dealt with a variety of subjects. 16
There are several aspects of the theological phase of Sweden
borg's career. First, for much of the period, he wrote and pub
lished anonymously, and therefore few, even among his close
26


friends, knew the nature of the theological studies as they
evolved. Second, he invested a considerable amount of his own
funds in the process since none of his theological studies en
joyed any significant circulation. He gave away many copies
anonymously, to clergymen, universities, and libraries. Third,
he lived a normal though sometimes secluded life during the
early theological years. Unmarried, he was much alone with his
books, often in a small summerhouse which he built at the back
of the garden of his Stockholm property. Fourth, experiences in
his last years reversed the anonymous and secluded pattern of
his life as his works became Widely diffused in learned circles.
Finally, he remained convinced that the Lord had commis
sioned him to bring a new revelation to men. Fulfillment of this
commission depended upon a dual existence in both the spirit
ual and natural worlds alternately, for year upon year as his
commentaries multiplied.
Swedenborg made no effort to establish a religious sect or to
induce people to form themselves into a church following. In
fact, his efforts to remain anonymous with regard to his theo
logical works lasted until 1759. In that year an incident oc
curred in Sweden which brought him considerable notoriety
and which eventually led many to connect Swedenborg for the
first time with his unusual theological works, particularly
Heaven and Hell. In July, in the city of Gothenburg, approxi
mately 300 miles from Stockholm, while he dined with friends
at the home of William Castel, a wealthy local merchant, Swe
denborg became pale and disturbed, withdrew for a time to the
garden, and returned with news that a great fire had broken out
in Stockholm not far from his home. He said that the fire was
spreading rapidly and he feared that some of his manuscripts
would be destroyed. Finally, at 8:00 P.M. he spoke with relief:
"Thank God! The fire is extinguished the third door from my
house!"
Zl


Persons present, disturbed by the incident since some had
homes or friends in Stockholm, were impressed by Sweden
borg's apparent clairvoyance. The same evening one of them
told the story to the provincial governor and he, in turn, re
quested that Swedenborg render him a full account. The next
day, Sunday, Swedenborg gave the governor details regarding
the nature and extent of the fire and the means by which it had
been extinguished. News of the alleged fire spread widely in the
city of Gothenburg and the subject became the general topic of
conversation.
Not until Monday evening did a messenger arrive, from the
Stockholm Board of Trade, with details on the fire. 17 Since they
agreed with those Swedenborg had given, the general curiosity
aroused made him a public figure, and not long afterwards his
authorship of Heaven and Hell and the Arcana Coelestia be
came known. A variety of prominent persons, curious to meet
with a man who claimed to be able to see into the spiritual
world, began to write accounts of Swedenborg and his habits.
Those who had not yet had an opportunity to meet him tended
to conclude that Swedenborg had become insane. After meet
ing and talking with him they found him, on the contrary, to be
quite reasonable. They frequently ended in a quandary, not
willing to accept his sweeping claims, yet convinced of his san
ity.
In the spring of the following year another incident occurred
that further revealed Swedenborg's strange powers. The widow
of the Dutch ambassador in Stockholm, Mme. de Marteville,
became interested in Swedenborg's alleged power to converse
with spirits. She hoped that he might be able to help her in a
practical matter. A silversmith had presented her with a large
bill for a silver service which her husband had purchased be
fore his death. She felt sure that her husband had paid the bill,
but could find no receipt. Swedenborg agreed to ask her hus
28


band about it if he saw him in the spiritual world. A few days
later Swedenborg reported that he had seen her husband and
that the ambassador had told him that he would tell his wife
where the receipt was hidden. Eight days later Mme. de Marte
ville dreamed her husband told her to look behind a particular
drawer in the desk. She did so and found not only the receipt
but a diamond hairpin which had been missing. The next morn
ing, Swedenborg called on the widow, and, before she told him
of her dream and discovery, he reported that he had again con
versed with her husband the preceding night and that the am
bassador had left the conversation to tell his wife of the missing
receipt.
An even more striking incident concerned the "Queen's se
cret." In the fall of 1761, Count DIric Scheffer invited Sweden
borg to go to the court with him to visit Queen Lovisa DIrika
who had become interested in Swedenborg through hearing of
his varied abilities. The Queen asked if he would communicate
with her late brother Augustus William who had died two
years before. Swedenborg agreed to do so and a few days later
called at the royal residence, presented the Queen with copies
of some of his books, and then in a private audience at the far
end of the room told her some secret that caused her to show
great amazement. She exclaimed that only her brother could
have known what Swedenborg told her. The incident became
Widely known and discussed in Swedish social circles.
These three examples of Swedenborg's clairvoyant abilities,
along with lesser incidents, served to spread his fame. He con
tinued to live and write as before, but curious persons often
interrupted his studies; many sought to visit with the man who
claimed, in a calm and reasonable way, to be able to converse
with angels.
The great German philosopher Immanuel Kant's reaction to
Swedenborg's visionary powers is of interest in this connection.
29


Although Kant never met Swedenborg himself, he wrote to him
and also sent personal messages through mutual friends. Kant,
the great rationalist, tended to discount all stories of mystical
experience but the persistent and authoritative reports on Swe
denborg's powers gave him repeated pause. At times he wrote
favorably; at times quite the reverse. However, Kant's continu
ing interest is indicated by a variety of evidence. Even his most
critical survey, Dreams of a Spirit-Seer, published in 1766, in
which Kant attempted to denigrate Swedenborg, reveals doubts
regarding the basis for his own ridicule. In short, Kant must be
numbered among those intellects of Swedenborg's day who ex
perienced difficulty explaining satisfactorily the theological
phase of Swedenborg's distinguished career.
During Swedenborg's final years a variety of old friends and
new acquaintances wrote accounts of their impressions of him.
His claims seemed preposterous to many, yet few who met and
talked with him had anything really adverse to say of him.
They were perplexed at his accounts of conversations with spir
its, but found him otherwise to be a gentle, humorous man with
a relaxed, benign air. Occasionally, when callers tried to make
fun of him, Swedenborg spoke cuttingly, but in general he was
the perfect host.
In 1768, Swedenborg, eighty years of age but in excellent
health and spirits, set out on the next-to-Iast extensive journey
of his life on earth. Many previous trips had taken him all over
Europe including Italy, France, Germany, Holland, and Eng
land. On this occasion he went first to France and then to Eng
land, where he took lodgings with a young couple in Wellclose
Square, London. During the summer he spent many hours
working on his last great theological work, a two-volume study
entitled The True Christian Religion. He also enjoyed walking
in the nearby parks, talking with acquaintances, and visiting
friends. One associate said of him during this period, "Someone
30


might think that Assessor Swedenborg was eccentric and
whimsical; but the very reverse was the case. He was very easy
and pleasant in company, talked on every subject that came up,
accommodating himself to the ideas of the company; and never
spoke on his own views unless he was asked about them." 18
In 1769 he returned to Sweden, partly to answer charges of
heresy which had been leveled against him by some of the
prelates of the Lutheran state church. He had been informed
by friendly correspondents that his theological writings were
the cause of much controversy in the Lutheran Consistory in
Gothenburg. By this time several of Swedenborg's works had
been translated into Swedish, and followers, both among the
clergy and the laity, spoke out in favor of his theology.
In September, 1768, a country parson precipitated a decisive
debate by introducing a resolution in the Gothenburg Cons~s
tory calling for measures to stop the circulation of works at var
iance with the dogmas of Lutheranism. The parson objected
particularly to Swedenborg's writings. While some members of
the Consistory insisted that no judgment be rendered until all
members had thoroughly studied the works in question, Dean
Ekebom, the ranking prelate, announced that he found Swe
denborg's doctrines to be "corrupting, heretical, injuriOUS, and
in the highest degree objectionable." Although he confessed
that he had not read any works other than the Apocalypse Re
vealed with any care, he concluded that Swedenborg's views on
the nature of the Divine, the Bible, the Holy Supper, faith, and
other basic teachings should be suppressed as dangerous to
1 established religious concepts. He charged Swedenborg with
Socinianism or refusal to accept the divinity of Christ.
On being apprised of these charges Swedenborg wrote vigor
r ously in his own defense. The Socinianism charge particularly
) upset him, and he wrote, "I look upon the word Socinian as a
) downright insult and diabolical mockery." One of Swedenborg's
31


most carefully argued lines of theological reasoning directly re
futes Socinianism and argues for the acceptance of Christ as
God on earth.
The dispute became inflamed and shifted to the political
level when the matter was brought up in the nationaLQiet. The
Dean's legal advisor and chief prosecutor urged that "the most
energetic measures" be taken to "stifle, punish, and utterly
eradicate Swedenborgian innovation and downright heresies by
which we are encompassed . . . so that the boar which devas
tates and the wild beast which desolates our country may be
driven out with a mighty hand." The Royal Council, appOinted
through the Diet, finally rendered its report in April, 1770. The
anti-Swedenborgians won most of what they were seeking.
Swedenborg's clerical supporters were ordered to cease using
his teachings, and customs officials were directed to impound
his books and stop their circulation in any district unless the
nearest consistory granted permission. In its own words, the
Royal Council "totally condemned, rejected, and forbade the
theological doctrines contained in Swedenborg's writings."
While the dispute dragged on for three more years, Sweden
borg continued to protest the decision of the Council and peti
tioned the King himself. The Royal Council referred the matter
to the Catha Court of Appeals, which asked several universi
ties, including Swedenborg's alma mater, Uppsala, to make a
thorough study of Swedenborg's ideas. The universities, how
ever, asked to be excused. Their theological faculties found
nothing which they felt they should condemn, but, on the other
hand, they had no inclination to put bishops and entire consis
tories on trial for false accusation, the only means by which the
anti-Swedenborgian decisions could be reversed. The matter
quieted down. Some clergymen preached Swedenborgian
ideas; most did not. Emanuel Swedenborg continued to write
and speak as he pleased in his few remaining years on earth. lll
32


Completion of the crowning work of his theological period
engrossed him. Although 82 years of age, he undertook his final,
eleventh, foreign journey to promote this effort. Apparently he
felt he would not return to Sweden for he made farewell calls
on the members of the Board of Mines, supporters, and close
friends. He arranged a pension for his faithful housekeeper,
made lists of his possessions for estate distribution, and told his
long-time friend and neighbor, Carl Robsahm, "Whether I shall
return again, I do not know, but this I can assure you, for
the Lord has promised it to me, I shall not die until I have
received from the press this work ... now ready to be
printed." 20 He referred to the manuscript to be published in
1771 in Holland under the title The True Christian Religion.
A skeptical but generally friendly observer visited Sweden
borg in Amsterdam during the printing of The True Christian
Religion and reported that the seer, in spite of his advanced
age, worked "indefatigably" and even "in an astonishing and
superhuman way," reading proofs and returning them to the
publisher. He found Swedenborg convinced that he served, as
the title page stated, in the capacity of "The Servant of the
Lord Jesus Christ." 21
When the book was printed Swedenborg left Amsterdam and
crossed the Channel to England. He arrived in London in early
September of 1771 and again rented quarters with a family
named Shearsmith in Great Bath Street. Although his health
declined he continued to work at his books. But in December,
he suffered a stroke which destroyed his ability to speak and
rendered him unconscious for most of three weeks. During Jan
uary and February he gradually recovered and again talked
with visitors.
He wrote to John Wesley, the noted English minister, and
told him that he would be happy to discuss religion with him if
Wesley could come to London. Swedenborg mentioned that he
33


had learned in the world of spirits that Wesley wanted to talk
with him about theology. Wesley expressed his great surprise to
friends regarding Swedenborg's invitation because he did not
recall having told anyone of his interest in the Swedish seer.
Wesley answered Swedenborg's letter with hopes that he would
be welcomed upon completion of a six months' journey on
which he had just embarked. When he received Wesley's reply
Swedenborg remarked that six months would be too long since
he, Swedenborg, would permanently enter the world of spirits
on the 29th of March, 1772. The maid who attended Baron
Swedenborg during his final months also reported that he pre
dicted the exact date of his death. 22
Several friends visited Swedenborg during March and urged
him to make a final statement regarding the truth or falsity of
the new revelation which had been flowing from his pen for so
many years. Swedenborg answered pointedly: "I have written
nothing but the truth, as you will have more and more con··
firmed to you all the days of your life, provided you keep close
to the Lord and faithfully serve Him alone by shunning evils of
all kinds as sins against Him and diligently searching His Word
which from beginning to end bears incontestible witness to the
truth of the doctrines 1 have delivered to the world." On an
other occasion, in answer to a similar question, Swedenborg
said: "As truly as you see me before your eyes, so true is every
thing that 1 have written; and 1 could have said more had it
been permitted. When you enter eternity you will see every
thing, and then you and 1 shall have much to talk about." 23
On Sunday, March 29, 1772, Mrs. Shearsmith and Elizabeth
Reynolds, the maid, observed Swedenborg, waking from a long
sleep. He asked the women to tell him the time of day. They
replied that it was five o'clock. "That is good," Swedenborg
said. "I thank you. God bless you!" 24 He then Sighed gently and
died.
34

J


Shortly after Swedenborg's death, an energetic Londoner
named Robert Hindmarsh, came upon a copy of Heaven and
Hell. Upon reading it he became a convert and organized the
first group of followers of Swedenborg. Meeting regularly in
London, the Hindmarsh circle began to expound the tenets of
Swedenborgian theology. Swedish followers organized under
the leadership of Johan Rosen and Gabriel A. Beyer, two noted
intellectuals who had been reading Swedenborg for some time.
James Glen, a sometime member of the Hindmarsh group in
England, brought copies of Swedenborg's writings to Philadel
phia in 1784, and Swedenborgianism in America dates from
Glen's efforts to establish Swedenborgian reading circles in the
Quaker city and elsewhere. Although the total number of Swe
denborg followers has never grown large, there are active ad
herent groups all over the world.
Swedenborg's teachings exert a clear and direct influence on
those who regard themselves as followers of the new faith. Swe
denborgians study his theological writings and, like members of
other religious sects, they attempt to put the principles ex
pressed into effect in their own lives. The less tangible evidence
of Swedenborg's influence-his effect on the mainstream of
world thought-remains to be evaluated. Scholars who attempt
the task may conclude, with~ur Conan f>oy~, that they
have a "mountain peak of mentality''''under scrutmy.211

35

Swedenborg's writings cover a wide range of subjects. The great
philosophic questions-what is t~e nature Qf the universe? of God?
of man? what is the destiny of each? how may these things be
known? what is morality? what constitutes the good life?-which
have attracted all of the powerful minds of history, receive attention
in Emanuel Swedenborg's teachings. From earliest youth to old age,
individuals continuously make choices which affect both their own
lives and the lives of those around them. Some of these choices in
volve minute, personal questions which make little difference to
anyone but the person making the judgment. Most of these every
day choices, however, have a larger scope. The courses of human
lives proceed in a common sea and the route which an individual
takes as well as the wake he leaves affects others. "No man is an
island," wrote the poet; Swedenborg agrees. Further, he teaches that
a man's relationship with his fellow man determines a man's rela
tionship with his God. Part I of this study, "The Nature of Life,"
deals primarily with questions concerning men and men, while Part
11, "The Source of Life," treats of more abstruse matters regarding
the divine hand behind human affairs. Together the two parts of
this compendium present the essence of the Swedenborgian view
of life.
Certain assumptions underlie all of Swedenborg's teachings, con
crete and abstract alike. In sum, Swedenborg presumes a divine
center of the universe from which flow all creative forces which find
expression in both a spiritual and a natural kingdom of conscious
ness. Love and wisdom, united in use, constitute the personal God
he pictures. The human individual is the highest end of creation.

39


Human happiness to eternity in heaven is the ultimate object of all
divine action.
Man, while he has no life from himself, has been created to feel
that he controls his own destiny. And indeed, according to Sweden
borg, man does control his own destiny in that he may choose a life
which conforms to divine order-one of charity and use-or one
which does not. Freedom to accept or reject God sets the stage for
the human drama. The quality of a man's life determines his place
in the spiritual world after death.
God, according to Swedenborg, has always provided communica
tion with man both by direct revelation and through the workings
of nature, although man has not always listened to divine teaching.
When man acts in accord with the divine plan his life is blessed
ultimately if not at once; when man does not so act he separates
himself from the divine order. But happiness, in Swedenborg's view,
is entirely within each man's grasp if he only will listen, reason, and
apply himself to a good life. By these means man can direct his ener
gies toward a life of useful service to others and eventually enter
heaven.

Freedom
Man lives in a world in which freedom and rationality balance
each other and produce order. The twin essentials of freedom in
order form the crucible of life. Neither can be slighted without harm
to human development. Swedenborgian thought rests upon a firm
and explicit belief jn the freedom of the human will.

So long as a man is in this world he is midway between evil
and good, and is kept in freedom to turn himself to either the
one or the other; if he turns to evil he turns away from good; if
he turns to good he turns away from evil. (Life 19) 26
Man's free will arises from the fact that he feels the life in
himself [to be] ... his own. God leaves him so to feel in
4(J

THE NATURE OF LIFE

order that conjunction may be effected, which is not possible
unless it be reciprocal, and it becomes reciprocal when man
acts from freedom altogether as if from himself. If God had not
left this to man he would not be man, neither would he have
eternal life. Reciprocal conjunction with God causes man to be
man and not a beast, and also causes him to live after death to
eternity. Free will in spiritual things effects this. (TCR 504)
As no one can be reformed except in freedom, therefore free
dom is never taken away from a man, in so far as the appear
ance is concerned for it is an eternal law that every one should
be in freedom as to his interiors. . . . [By these means] the
affection of good and truth may be implanted in him. (AC
2876)
From freedom ... [man] feels ... and perceives ...
life . . . to be his own. Freedom is the power to think, will,
speak, and do from one's self, as if from oneself There
fore freedom was given to man together with his life [If
it were] taken away or lessened ... man [would feel]
. . . that he does not live, but that another lives in him. . ..
The delight of all things of his life would be taken away or
lessened ... [and he would] become a slave. (AE 1138)
It is impossible for anyone to know what slavery is, or what
freedom is, unless he knows the origin of the one and of the
other, which he cannot know but from the Word [Bible].27 He
must also know how man is circumstanced as to the affections
which appertain to his understanding.
The case with man as to his affections and thoughts is this:
no person whatsoever, man, spirit or angel, can will and think
from himself, but [only] from others. These others [do not]
will and think from themselves, but all again from others, and
so on. Thus each [wills and thinks] from the first source of life,
which is the Lord. . . . Evil and false principles have connec
tion with the hells. . . . But goods and truths have connection
41


with heaven. . . . (AC 2885-86) Few persons know what
freedom is, or what it is not. It appears to be whatever is agree
able to any kind of love and the delight thereof. Whatever is
contrary to any kind of love and its delight [does not] appear
to be ... freedom. The indulgence of self-love and the love of
the world, and of the lusts thereof, appears to man like free
dom, but it is infernal freedom. [In contrast] the indulgence of
love to the Lord and neighborly love, consequently of the love
of good and truth, is essential and heavenly freedom. (AC 2870)
Everyone . . . is desirous to come out of a state which is
not free into one which is, this being agreeable to his life.
Hence . . . nothing is pleasing and acceptable to the Lord
which proceeds from a principle . . . void of spontaneity or
willingness. When anyone worships the Lord from a principle
void of freedom, he worships Him from no principle of his own,
but is moved thereto only by some external ... [force which]
partakes of compulsion. . . . (AC 1947)
Whoever lives in good, and believes that the Lord governs
the universe, and that from Him alone come all the good . . .
of love and charity, and all the truth ... of faith ... [in
deedJ that from Him comes life ... is in such a state as to be
capable of being gifted with celestial freedom, and therewith
also with peace. In such case he will trust only in the Lord, and
will count other things of no concern. [He] is certain that then
all things tend to his good, blessedness and happiness to eter
nity. But whoso believes that he governs himself, is in continual
disquiet, being betrayed into evil lusts and anxieties concerning
things to come, and thereby into manifold ... [cares]. Inas
much as he so believes ... the lusts of evil and the persua
sions of what is false adhere to him. (AC 2892)
There are two things that are in man's freedom by reason of
the perpetual presence of the Lord, and His perpetual desire to
conjoin Himself with man. The first thing . . . is that he has the
42

THE NATURE OF LIFE

means and faculty to think well about the Lord and the neigh
bor. . .. If he thinks well the door is opened; if ill it is shut.
To think well about the Lord and the neighbor is not from man
himself . . . but from the Lord, who is perpetually present
and by His perpetual presence gives man that means and fac
ulty. But to think ill about the Lord and the neighbor is from
man himself. . . .
The other thing which is in man's freedom by reason of the
perpetual presence of the Lord with him ... is man's ability
to abstain from evils. So far as he does abstain the Lord opens
the door and enters. The Lord is unable to open and enter so
long as evils are in man's thoughts and will, since these block
the way. . . . Moreover, it has been granted to man by the
Lord to know the evils of the thought and will, as also the
truths by which evils are to be dispersed. The Word is given
wherein these things are disclosed. (AE 248)
Natural freedom is man's heredity. In it he loves only himself
and the world. . . . Rational freedom is from the love of good
repute for the sake of standing or gain. The delight of this love
is to seem outwardly a moral person. . . . Spiritual freedom is
from love of eternal life. Into this love and its enjoyment, only
he comes who regards evils as sins and therefore does not will
them, and who looks to the Lord. (DP 73) [But] free will in
spiritual things is given to man, from the womb to the last hour
of his life in the world, and afterward to eternity. (TCR 499)

Order

To Swedenborg, human freedom constitutes the central ingredient
of individuality. But he adds that without order, nothing, man in
cluded, could be free. Freedom and order are so interrelated that
one cannot fully exist without the other. The universe was cr~n
erfect order but man has freedom to create disorder.
43


The Lord is order itself, and therefore, where He is p~ent
there is order, andwhere there is order He is present. (AC
7503) God is order because He is substance itself and form it
self. He is substance because all things that subsist have come
forth and continue to come forth from Him. He isJorm,because
every quality of substance has sprung and continues to spring
from Him, quality having no other source than form. . . . God
--..,."---. ---_.
from Himself, introduced ordeu both into the whole universe
@.d into all things and each thingjn it. (rC R 53)
Man was created a form of Divine order because he was cre
ated an image and likeness of God. As God is order itself,
[manLwas created an image and likeness oJ...m:4er. . . . Two
things . . . are the source of order . . . the Divine love and
the Divine wisdom. Man was created a receptacle of these, and
was therefore created also into the order in . . . which these
two act in the universe. . . . The entire heaven is in its larg
est ... [sense] a form of Divine order, and is in the Sight of
God like one man. (rC R 65)
The life of everyone, both of man, of spirit, and also of angel,
flows in solely from the Lord, who is life itself, and diffuses it
self . . . into everyone. The life which flows in is received by
each one according to his disposition. Good and truth are re
ceived as good and truth by the good. But good and truth are
received as evil and falsity by the evil, and are also turned into
evil and falsity in them. The case with this is comparatively like
the light of the sun, which diffuses itself into all the objects of
the earth, but is received according to the quality of each ob
ject, and becomes of a beautiful color in beautiful forms, and of
a disagreeable calor in disagreeable forms. (AC 2888)
It is [of] order that the goods and truths [i.e. life] which
proceed from the Lord should be received by man. When this is
done, there is order in everything the man intends and thinks.
But when a man does not receive goods and truths according to
44

THE N A TUBE OF LIFE

the order which is from the Lord [and rather] believes
that all things are blind Howings [or deterrninations] of
his own prudence, he perverts order. He applies to himself the
things of order with a view to taking care only of himself, and
not of his neighbor, except in so far as his neighbor favors him.
(AC 6692)
The laws of o!"~er enjoined upon man are, that he should ac
quire for nimself truths from the Word, and reflect upon them
naturally, and as far as he can, rationally, and thus acquire for
himself a natural faith. The laws of order on the part of God
... are, that He will draw near and fill these truths with His
Divine light, and thus fill the man's natural faith ... with a
Divine essence. (TCR 73)
Those who do not understand . . . Divine . . . [p~er]
may suppose either that there is no such thing as order, or that
God can act contrary to .Qrder as well as according to it. Yet,
without order, !!Q....£feation was possible. The primary thing of
order is for man to be an image of God, consequently, that he
•. be continually perfecting in love and wisdom, and thus b~~Q..m
ing that im~e ~e and_more. To this end God is working con
tinually in man. . . . Thus it is the same whether we say, act
ing contrary to order, or acting contrary to God. God Himself,
even, cannot act contrary to His own Divine order, since this
would be to act contrary to His very Self. Therefore H~ leads
every ma~according to that order which is Himself, guiding
the wandering and the fallen into it, and the resisting toward
it.
If man could have been created without freedom of choice in
spiritual things, what would have been more easy for an omnip
otent God than to lead all the inhabitants of the world to be
lieve in the Lord? [He could] ... have implanted this faith
in everyone, both without means and by means. [He could
have done so] without means, by His absolute power, and its
45


irresistible operation, which is unceasing in its efforts to s~ve
man. Or [he could have done so] by means . . . of torments
brought upon man's conscience, or through mortal convulsions
of the body and awful threats of death, if he did not receive
that faith. Or still further, [he could have done so] by the open
ing of hell and the presence of devils therefrom holding fright
ful torches in their hands, or by calling forth therefrom the
dead whom they had known, in the forms of fearful specters.
(TCR500)
The Lord never does anything cOQtrary tp order, because He
Himself is Order. The Divine truth that goes forth from the
- ord i; what constitutes order. Divine truths are the laws of
- - - .--
order. It is in accord with these laws that the Lord leads man.
Consequently to save man by mercy apart from means would
be contrary to D~ order, and what is contrary to Divine
order is contrary to the Divine. Divine ord~rJ~ heaven in m~n, 1/.' y
and man has perverted this in himself bY a life contrary to the I

laws of order, which are Divine truths. Into this order man is
brought back by the Lord out of pure mercy by means of the
la~~der. So far as he is brought back into this order he
receives heaven in himself. . . . This ... makes evident that
the Lord's Divine mercy is pure mercy, and not mercy apart
from means. (HH 523) To receive order into one's self is to be
saved, and this is effected solely by living according to the
Lord's commandments. (AC 10659) He who does not live ac
cording to the commandments and la~s which are of Divine
order, does not live in the Lord, consequently ... the Divine
iSobscured with him. By living according to order is ...
meant to be led by the Lord through good. (AC 8512)
Animals are in the order of their life, and have not been able
to destroy what is in them from the spiritual world, because
they have no rational faculty. Man, on the other hand.
having perverted what is in him from [the spiritual] ...
46

THE NATURE OF LIFE

world by a life contrary to order, which his rational faculty
has favored, must . . . be born into mere ignorance and after
wards be led back by Divine means into the order of heaven.
(HH 108) If man were in the order into which he was created
-love toward the neighbor and . . . love to the Lord-he
above all animals would be born not only into matters of
knowledge, but also into all spiritual truths and celestial goods
and thus into all wisdom and intelligence. (AC 6323)
Everything which is from the Divine begins from Himself,
and advances according to order down to the ultimate end, thus
through the heavens down to the world, and there rests . . . in
its ultimate. (AC 10634) The order is for the celestial to inflow
into the spiritual and adapt it to itself; for the spiritual ... to
inflow into the rational and adapt it to itself; and for the ra
tional . . . to inflow into the memory-knowledge [of men]
and adapt it to itself. When a man is being instructed in his
earliest childhood, the order is indeed the same, but it appears
otherwise. . . . [It appears] that he advances from memory
knowledges to rational things, from these to spiritual things,
and so at last to celestial things. The reason it so appears is that
a way must ... be opened to celestial things, which are the
inmost. All instruction is simply an opening of the way. (AC
1495)
The Lord rules the last things of man equally as his first.
. . . The order from the Lord is successive from first things to
I~ and in th~rder itself there is nothing but what is Divine.JI
This being so, the presence of the Lord must needs be in the
last things equally as in the 5) for the one follows from the
o~r according to the tenor otorder. (AC 6473)

47


Use
Probably Swedenborg's concept of use p~es his view of life
more completely than any other single idea. Down through the
centuries philosophers and theologians have discussed the in
gredients of the "good life." Swedenborg joins this discussion with
an abundance of detail and illustration. Use, by which Swedenborg
means the service of others, unifies all of creation. Both worlds
spiritual and natural-rest upon this concept of use. Man enjoys
true happiness when he reaches out to serve others, while at the
same time fulfilling his particular destiny in turning his individual
talents to the pursuit of excellence in fields consistent with his loves.
Use, to Swedenborg, means "good."

Man is born for no other end than that he may perform use to
the society in which he is and to the neighbor, while he lives in
the world, and in the other life according to the good pleasure
of the Lord. The case in this respect is the same as it is in the
human body, every part of which must perform some use, even
things which in themselves are of no value, such . . . as the
many salival fluids, the biles, and other secretions, which must
be of service not only to the food, but in separating the excre
ments and purging the intestines. (AC 1103)
No one . . . lives for himself alone, but at the same time for
others. From this comes society, which would not otherwise
exist. To live for others is to perform uses. Uses are the bonds of
society ... and uses are infinite in number. There are spirit
ual uses, which are of love to God and of love towards the
neighbor. There are moral and civil uses, which are of the love
of the society and the community in which a man resides, and
of his companions and fellow citizens among whom he dwells.
There are natural uses, which belong to the love of the world
48

THE NATURE OF LIFE

and its necessaries. And there are uses of the body, which be
long to the love of its conservation for the sake of the higher
uses. All these uses are inscribed on man, and follow in order
one after the other, and when they exist together one is within
the other. (CL 18)
All man's knowing, and all his understanding and being wise,
and therefore all his willing, ought to have use for their end.
. . . That which is conducive to use is to know what is good
and true. That which is of use is to will and do what is good and
true. (AC 5293)
The Lord leads through the affection of use. (J 170) Since
affections are the essences of uses, and uses are the subjects of
affections, it follows that there are as many affections as there
are uses. (D. Love ix)
Man . . . is such as his use is. But uses are manifold; in gen
eral they are heavenly or infernal. Heavenly uses are those that
are serviceable more or less . . . remotely, to the church, to
the country, to society, and to a fellow citizen, for the sake of
these as ends. Infernal uses are those that are serviceable only
to the man himself and those dependent on him, and if service
able to the church, to the country, to SOCiety, or to a fellow
citizen, it is not for the sake of these as ends, but for the sake of
self as the end. Everyone ought from love, though not from self
love, to provide the necessaries and requisites of life for himself
and those dependent on him. When man loves uses by doing
them in the first place, and loves the world and self in the sec
ond place, the former constitutes his spiritual and the latter his
natural. The spiritual rules and the natural serves. (AE 1193)
Use is to perform one's office and to do one's work rightly,
faithfully, sincerely, and justly. It is only known obscurely ...
what is really meant in the Word by the goods of charity,
which are called "good works," also "fruits," and here uses.
From the sense of the letter of the Word it is believed that they
49


consist in giving to the poor, assisting the needy, doing good to
widows and orphans, and like things. [However] such uses are
not meant in the Word by "fruits," "works," and goods of char
ity, but ... performing one's office, business, and work
rightly, faithfully, sincerely, and justly. When this is done
the ... public good is consulted, also one's country, a society
greater and less, the fellow citizen, companion and brother,
who . . . are the neighbor in a broad and in a restricted sense.
When this is done everyone, whether he be a priest, governor
or officer, a merchant, or a labOl'er, is every day doing uses.
A priest performs uses by preaching, a governor or officer by
his administrative work, a merchant by trading, and a laborer
by his work. For example, a judge who judges rightly, faith
fully, sincerely, and justly, is doing uses to the neighbor as
often as he judges. A minister [does so] in like manner as often
as he teaches; so in other instances. (D. Wis. XI) By pursuit
and business are meant every application to use. While a man is
in some pursuit and business, or is in use, his mind is limited
and circumscribed-as by a circle within which it is succes
Sively coordinated into a form that is truly human. (CL 249)
By uses are not meant merely the necessaries of life, which
have relation to food, clothing and habitation for man and for
those dependent on him, but also the good of one's country, of
society, and of the fellow citizen. Business is such a good when
that is the final love, and money is a mediate and subservient
love, provided the businessman shuns and turns away from
frauds and evil devices as sins. It is otherwise when money is
the final love, and the business is the mediate and subservient
love, for this is avarice, which is the root of evils. (DP 220)
Works are more or less good according to the excellence of
the use. Works must be uses. The best are those that are done
for the sake of the uses of the church. Next in point of goodness

50

THE NATURE OF LIFE

come those that are done as uses of one's country, and so on, the
uses detennining the goodness of the works. (AE 975)
Dignities with their honors are natural and temporal when in
them man regards himself personally, and not the common-
wealth and uses. [In such case] man ... thinks interiorly in
himself that the commonwealth is for his sake, and not he for
the commonwealth's sake. He is like a king who thinks that the
kingdom and all the people in it exist for his sake, and not he for
the sake of the kingdom and the people. But . . . dignities
with their honors are spiritual and eternal when man regards
himself personally as existing for the sake of the commonwealth
and uses, and not . . . they . . . for his sake. (DP 220)
The Lord's kingdom is a kingdom of ends, which are uses, or
what is the same thing, a kingdom of uses which are ends. For
this reason the universe has been so created and formed by the
Divine that uses may be everywhere. . . . In the nature of the
world, in its threefold kingdom, all things exist in accordance
with order and forms of uses, or effects fonned from use for
use. . . . In the case of man, so far as he is in accordance with
Divine order, that is, so far as he is in love to the Lord and in
charity towards the neighbor, so far are his acts uses in fonn.
. . . Through these he is conjoined to heaven. To love the
Lord and the neighbor means in general to perfonn uses. (HH
112)

Charity
Since the concept of use takes such a central place in Sweden-
borg's view of life, the related idea of charity necessarily receives
some redefinition. Swedenborg does not demean acts of charity such
as giving alms to the poor, supporting the sick, and assisting the
needy. Yet he questions the degree of intelligence and even of justice

51


present in indiscriminate acts of charity practiced on the underserving
and the deserving alike. Motive, of course, determines the quality of
the act for the individual who performs it. But society is best served
by a life of continuous service through one's prime function rather
than by overt benefactions which sometimes do more harm than
good. To be useful and to allow everyone else the fullest possible
opportunity to be useful also provides the greatest charity. All unjust,
arbitrary, and artificial restraints on any individual's opportunity to
live a fully useful life intrude upon the divine order of things.
Swedenborg couples charity and faith. Together they lead toward
a life freed from evil. The man of charity shuns evils as sins against
God, but he does so as a matter of religious faith. Thus, Swedenborg
categorically rejects faith without charity; faith alone has no place
in his understanding of the order of creation.

The first thing of charity is not to do evil to the neighbor; to
do good to him occupies the second place. This is, as it were,
the door to the doctrine of charity. (TCR 435) The life of char
ity consists in willing well and doing well to the neighbor, in
acting in every work from justice and equity, from good and
truth, and in like manner in every office. In a word, the life of
charity consists in performing uses. (NIHD 124)
Those who are in charity, that is, in love to the neighbor . . .
pay no regard to the enjoyment of pleasures except on account
of the use. There is no charity apart from works of charity. It is
in its practice of use that charity consists. He who loves the
neighbor as himself perceives no delight in charity except in its
exercise, or in use. A life of charity is a life of uses. (AC 997)
It is believed by many that love to the neighbor consists in
giving to the poor, in assisting the needy, and in doing good to
everyone, but charity consists in acting prudently, and to the
end that good may result. He who assists a poor or needy villain
does evil to his neighbor through him, for through the assist
ance which he renders he confirms him in evil, and supplies him
52

THE NATURE OF LIFE

with the means of doing evil to others. It is otherwise with him
who gives support to the good.
Among general uses may be included the expenditure of
means and labor for building and maintaining orphanages,
houses for the reception of strangers, ... [schools] and other
like institutions. . . . To give aid to the needy, to widows, to
orphans, solely because they are needy, widows, and orphans,
and to give to beggars solely because they are beggars, are uses
of external charity, which charity is called piety. These are uses
of internal charity only so far as they are derived from use and
the love of use. For external charity without internal charity is
not charity. The internal must be there to make it charity, for
external charity from internal charity acts pmdently, but exter
nal without internal charity acts impmdently, and often un
justly. (D. Wis. XI)
Charity extends itself much more widely than to the poor
and needy. Charity consists in doing what is right in every
work, and our duty in every office. If a judge administers justice
for the sake of justice he exercises charity. If he punishes the
guilty and absolves the innocent he exercises charity, for thus
he consults the welfare of his fellow citizens and of his country.
The priest who teaches truth and leads to good, for the sake of
tmth and good, exercises charity. But he who does such things
for the sake of self and the world does not exercise charity, be
cause he does not love his neighbor, but himself.
It is the same in other things, whether men are in any office
or not, as with children toward their parents, and parents to
ward their children, with servants toward their masters, and
with masters toward their servants, with subjects toward their
king, and with a king toward his subjects. Whoever of these
does his duty from a sense of duty, and what is just from a sense
of justice, exercises charity.
That these things are of love to the neighbor or charity is
53


because ... every man is a neighbor, but in a different man
ner. A smaller and a larger society is more the neighbor. Our
country is still more the neighbor, the Lord's kingdom yet
more, and the Lord above all. And in the universal sense good,
which proceeds from the Lord, is the neighbor, consequently
sincerity and justice too. . . . He therefore who does any good
for the sake of sincerity and justice, loves his neighbor and ex
ercises charity. He does so from the love of what is good, sin
cere, and just, and consequently from the love of those in whom
good, sincerity, and justice are.
Charity is therefore an internal affection from which man
wills to do good, and this without remuneration. The delight of
his life consists in doing it. With those who do good from an
internal affection there is charity in everything that they think
and say, and that they will and do. . . . A man or an angel, as
to his interiors, is charity when good is his neighbor. (NIHD
100-104)
When a man sincerely, justly, and faithfully does the work
that belongs to his office or employment, from affection and its
delight, he is continually in the good of use, not only to the
community or public, but also to individuals and private citi
zens. But this cannot be unless he looks to the Lord and shuns
evils as sins. . . . The goods that he does are goods of use,
which he does every day. . . . There is an interior affection
which inwardly remains and desires it. Hence . . . he is per
petually in the good of use, from morning to evening, from year
to year, from his earliest age to the end of his life. Otherwise he
cannot become a form . . . or receptacle of charity. (C 158)
The man of business, if he looks to the Lord and shuns evils
as sins, and transacts his business sincerely, justly, and faith
fully ... becomes charity. He acts as from his own prudence,
and yet trusts in the Divine Providence. He is . . . not de

54

THE NATURE OF LIFE

spondent in misfortune nor elated with success. He thinks of
the morrow; yet does not think of it. He thinks of what should
be done on the morrow, and how it should be done, yet does
not ... concern himself with the morrow, because he ascribes
the future to the Divine Providence and not to his own pru
dence. He loves business as the principle of his vocation and
money as its instrumental. . . . He loves his work which is in
itself a good of use and not the means rather than the work.
· . . He loves the general good while loving his own good.
· .. (C 167)
The merchant who acts from sincerity and not from fraud,
consults the good of his neighbor with whom he has business.
So also a workman or a tradesman, if he does his work rightly
and sincerely, and not craftily and deceitfully. It is the same
with all others, as with captains and sailors, with farmers and
servants.
This is true charity, which may be defined as doing good to
the neighbor daily and continually, not only to the neighbor
individually, but also collectively. This can only be accom
plished by doing what is good and just in the office, business,
and employment in which a man is engaged, and to those with
whom he has any dealings. This work he does daily. . .. Jus
tice and fidelity form his mind and his bodily exercises, and
gradually, because of his form, he desires and thinks of only
such things as pertain to charity. (TCR 422-23)
The private duties of charity are . . . numerous, such as the
payment of wages to workmen, payment of interest, the fulfill
ment of contracts, the guarding of securities, and so on. Some
· . . are duties by statute law, some by common law, and
some by moral law. . . . Those who are in charity perform
them justly and faithfully. . .. But those who are not in char
ity discharge these same duties quite differently. (TC R 432)

55


By charity is meant love toward the neighbor, and mercy. He
who loves his neighbor as himself is also compassionate toward
him in his sufferings. . . . (AC 351) The Word teaches noth
ing else than that everyone should live in charity with his
neighbor, and love the Lord above all things. They who do this
have in themselves the internal things. . . . (AC 1408)
It has been a subject of controversy from the most ancient
times, which principle is the first-born of the Church, charity or
faith. . . . This controversy originated in the ignorance which.
anciently prevailed, and which prevails still, concerning this
truth: that man has only so much of faith as he has of charity.
. . . In the process of regeneration charity meets faith, or
what is the same thing, good meets truth, insinuating itself into
all the particulars thereof, and adapting itself thereto, and thus
causing faith to be faith. Consequently . . . charity is the first
[of religion] ... although it appears otherwise to man. (AC
2435)
Charity, which in its essence is the affection of knowing,
understanding, willing, and doing truth, does not come into any
perception of man until it has formed itself in the thought,
which is from the understanding. It then presents itself under
some form or image by which it appears before the interior
Sight, for the thought that a thing is so in truth is called faith.
From this it is clear that charity is actually prior and faith pos
terior, as good is actually prior and truth posterior, or as that
which produces is essentially prior to the product. . . . Char
ity is from the Lord, and is also formed first in the spiritual
mind. Because charity does not appear to man before it be
comes faith . . . it may be said that faith does not exist with
man until it becomes charity in form. . . . They both come into
existence at the same moment. Although charity produces faith,
yet as they make one neither of them in respect to man's per
ception can exist separate from the other. . . . Faith when
56

THE NATURE OF LIFE

separated from life is not alive, and what is not alive ... can
save no one. (AE 795-96)
When charity is banished and extinguished, . . . the bond
which connects the Lord with man is severed, since only char
ity, or love and mercy, are what conjoin us with Him, and never
faith without charity. . . . Can anyone be of judgment so
weak as to believe that faith alone in the memory ... can be
of any avail, when everybody knows from his own experience
that no one esteems the words or assenting of another, no mat
ter of what nature, when they do not come from the will or
intention? It is this that makes them pleasing, and that conjoins
one man with another. The will is the real man, and not the
thought or speech which he does not will. A man acquires his
nature and disposition from the will, because this affects him. If
anyone thinks what is good, the essence of faith, which is char
ity, is in the thought, because the will to do what is good is in it.
But if he says that he thinks what is good, and yet lives wick
edly, he cannot possibly will anything but what is evil, and
there is therefore no faith. (AC 379)
There is no genuine ... living charity, but that which
makes one with faith; both unitedly look to the Lord. . . . The
Lord, charity, and faith, are the three essentials of salvation.
When they make one, charity is charity, and faith is faith, and
the Lord is in them and they are in the Lord. But on the other
hand, when these three are not united, charity is either spuri
ous, or hypocritical, or dead. (TCR 450)

Civil Affairs
Swedenborg's message deals with the practical matters of every
day human relations as well as with the grander aspects of existence.
Many passages contain generalizations about the proper organiza
tion and structure of life in the natural world and the role that in
57


dividuals should play in pursuit of life, liberty, and happiness for all.
While civil questions belong to the most external plane of human
existence, they provide the base for moral and spiritual order. He
who loves proper civil order for its own sake and seeks to maintain
individual freedom, comes eventually to support the kingdom of the
heavens. Man can scarcely become spiritual without being active in
the business of life on the external plane.

There are two things which ought to be in order with men,
namely, the things which are of heaven, and the things which
are of the world. The things which are of heaven are called
ecclesiastical, and those which are of the world are called civil.
Order cannot be maintained in the world without governors.
. . . They are to reward those who live according to order,
and punish those who live contrary to order. If this be not done,
the human race will perish, for the will to command others, and
to possess the goods of others, from heredity, is connate with
everyone, whence proceed enmities, envyings, hatreds, re
venges, deceits, cruelties, and many other evils. Unless ...
[men are] kept under restraint by the laws ... [with] rewards
suited to their loves ... the human race would perish. Honors
and gains [are supplied to] those who do goods, and punish
ments ... [involving] the loss of honors, of possessions, and
of life, for those who do evils. . . .
There must therefore be governors to keep the assemblages
of men in order, who should be skilled in the law, wise, and
who fear God. There must also be order among the governors,
lest anyone from caprice or ignorance, should permit evils
which are contrary to order, and thereby destroy it. This is
guarded against when there are superior and inferior gover
nors, among whom there is subordination. (N]HD 311-14)
As priests are appOinted to administer those things which
relate to the Divine law and worship, so kings and magistrates
58

THE NATURE OF LIFE

are appointed to administer those things which relate to civil
law and judgment.
Because the king alone cannot administer all things,
therefore there are governors under him, to each of whom a
province is given to administer, which the king cannot ...
administer alone. These governors, taken together constitute
the royalty, but the king himself is the chief.
Royalty itself is not in the person, but is adjoined to the per
son. The king who believes that royalty is in his own person,
and the governor who believes that the dignity of the govern
ment is in his own person, is not wise.
Royalty consists in administering according to the laws of the
realm, and in judging according to them from justice. . . . The
king who regards the laws as above himself, places the royalty
in the law, and the law has dominion over him. He knows that
the law is justice, and that all justice . . . is Divine. But he
who regards himself as above the laws, places the royalty in
himself, and either believes himself to be the law, or the law
. . . to be from himself; he arrogates to himself that which is
Divine. . . .
The law . . . ought to be enacted in the realm by persons
skilled, ... wise, and who fear God. [Under these circum
stances] both the king and his subjects ought to live according
to it. The king who lives according to the enacted law, and in
this precedes his subjects by his example, is truly a king. A king
who has absolute power ... [and] believes that his subjects
are such slaves that he has a right to their possessions and lives
... is not a king, but a tyrant. There ought to be obedience
to the king according to the laws of the realm, nor should he be
injured by any means either by deeds or words. On this the
public security depends. (N]HD 319-25)
Man is the neighbor. . . . A society is the neighbor because
a society is a composite man. One's own country is the neighbor
59


because the country consists of many societies, and is therefore
a still more composite man. And the human race is composed of
great societies, each of which is a composite man. (C 72)
One's country is more a neighbor than a single community,
because it consists of many communities, and consequently
love towards the country is a broader and higher love. More
over, loving one's country is loving the public welfare. One's
country is the neighbor because it is like a parent. One is born
in it, and it has nourished him and continues to nourish him,
and has protected and continues to protect him from injury.
Men ought to do good to their country from a love of it, accord
ing to its needs, some of which are natural and some spiritual.
Natural needs relate to civil life and order, and spiritual needs
to spiritual life and order. That one's country should be loved,
not as one loves himself, but more than himself, is a law in
scribed on the human heart, from which has come the well
known principle, which every true man endorses, that if the
country is threatened with ruin from an enemy or any other
source it is noble to die for it, and glorious for a soldier to shed
his blood for it. This is said because so great should be
one's love for it. (TCR 414)
The common soldier . . . if he looks to the Lord and shuns
evils as sins, and sincerely, justly, and faithfully does his duty
... becomes charity. . . . He is averse to unjust depreda
tion. He abominates the wrongful effusion of blood. In battle it
is another thing. There he is not averse to it, for he does not
think of it, but of the enemy as an enemy, who desires his
blood. When he hears the sound of the drum calling him to
desist from the slaughter, his fury ceases. He looks upon his
captives after victory as neighbors, according to the quality of
their good. Before the battle he raises his mind to the Lord, and
commits his life into His hands. After he has done this, he lets
his mind down from its elevation into the body and becomes
60

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