Swedenborg A Swedenborg Perpetual Calendar

1. Auflage 2013
ISBN: 978-3-8496-4073-6
Verlag: Jazzybee Verlag
Format: EPUB
Kopierschutz: 6 - ePub Watermark

E-Book, Englisch, 122 Seiten

This nice little book offers one of Swedenborg's most important theological phrases for every day of the day. Neatly arranged by date and easily accessable via an interactive TOC you can read the best sentences from works like Arcana Coelestia, True Christian Religion, Divine Love and Wisdom, Conjugial Love, Divine Providence or Heaven and Hell.

Autoren/Hrsg.

Swedenborg, Emanuel

Leseproben

May

1

A man is not born into order, but contrary to his order, he is therefore born into ignorance of all things; and this being the case, it is provided that he may afterwards be reborn, and thereby come into so much of intelligence and wisdom as he receives of good, and of truth by good, from a free principle. A. C. 6323.

Nothing is pleasing and acceptable to the Lord which proceeds from a principle that is not free. A. C. 1947.

2

Where each regards his own private good as his end, the Lord cannot possibly be present. This very thing, man's proprium, or what is purely his own, excludes and removes the Lord, for the man who regards this as his end bends and inclines the general good of society, and that of the church, yea, and the kingdom of the Lord, towards himself, and this to such a degree as if they only existed for him: thus he takes away from the Lord what is his, and substitutes himself in his place. A. C. 131 6.

A man's hereditary disposition is his proprium, D. P. 215.

3

There are two states into which a man must enter, and through which he must pass, that he may from natural become spiritual. The first state is called Re-formation and the other Re-generation. The first is a state of thought from the understanding, and the other is a state of love from the will. T. C. R. 571.

4

Regeneration has for its end, that man may receive new life, or rather that he may receive life, and from being no man, may become a man. A. C. 848.

5

So long as a man is such that he thinks of heaven and of God from religion, and nothing of evils as sins, he is still in his first state : but he comes into a state of re-formation when he begins to think that there is such a thing as sin, and still more when he thinks that this or that is a sin, and when he explores it a little in himself, and does not will it. D. P. 83.

6

So long as a man sees and acknowledges in ' his mind that evil is evil, and good is good, and thinks that good ought to be chosen, so long that state is called re-formation; but when he actually wills to flee from evil and do good, then commences a state of regeneration. T. C. R. 587.

7

The regeneration of man is the generation of spiritual life. A. C. 9042.

Natural good is from a man's natural parents, but spiritual good is from the Lord. A. C. 3470.

8

Every particular person, by his own actual sins, causes hereditary evil and makes an addition to what he receives from his parents, and thus extends its quantity, which remains in all his posterity; nor does this evil suffer any check or tempering, except in those who are regenerated. This is the primary cause why every church degenerates. A. C. 494.

9

When truths are introduced into natural good, they at first cause pain, for they aggravate the conscience and induce anxieties; but this first grief by degrees diminishes and at length vanishes away. A. C. 3471.

10

The end of regeneration is that man may be made new as to his internal man, thus as to his soul or spirit; but man cannot be made new as to his internal man unless also as to his external; for although man after death is a spirit, he nevertheless has with him in another life the things appertaining to his external man, namely, natural affections and also doctrinals, and likewise scientifics, in a word, all things of the external, or natural memory, for these are the planes in which his interiors are terminated. As these therefore are disposed, so interior things, when they flow in, are formed, for therein they are modified.

The whole man is regenerated when his natural man is. A. C. 3539; 9043.

11

Truth is implanted in the natural man, and there first becomes science, and so far as man is affected by it, and forms his life according to it, it is called forth into the intellectual principle, and becomes faith and at the same time charity towards the neighbor; this charity constitutes his new will-principle, and this faith his new intellectual principle, and both his conscience. A. C. 10,124.

12

If a man shun evils from any other motive than because they are sins, he does not shun them but only prevents them from appearing in the sight of the world. T. C. R. 330

13

Evils cannot be removed except they appear. It is not meant that a man is to do evils that they may appear, but that he is to examine himself, not his actions only but also his thoughts, and as to what he would do if he were not afraid of the laws and of infamy; especially what evils he considers in his spirit as allowable, and does not look upon as sins, for these he still commits. D. P. 278.

14

Man can only be formed for heaven by means of the world. It is there that ultimate effects have their station, into which the affection of every one is to be determined; for unless the affection puts itself forth, or effuses itself into acts, which is done in a numerous society, it is suffocated, and at last so completely that the man has no longer any respect to his neighbor but only to himself. H. and H. 360.

15

Man ought to force himself to do good, and to speak truth. His celestial proprium is formed in the effort or tendency of his thought; and if he does not obtain it by compelling himself y he never will obtain it by not compelling himself. No good can possibly come from being compelled, as when one is compelled by another to do good; but for a man to compel himself, is to act from a certain free-principle unknown to himself. Nothing that is compulsive comes from the Lord. A. C. 1937.

16

If it were possible for man to be reformed by compulsion, there would not be a single man m the universe but what would be saved, for nothing would be more easy to the Lord than to compel man to fear Him, to worship Him, yea, as it were, to love Him, the means of doing so being innumerable; but inasmuch as what is done in a state of compulsion is not conjoined with, consequently is not appropriated to, man, therefore nothing can be further from the Lord than to compel any one. A. C. 2881.

17

A state of intelligence then commences with man when he no longer thinks from a master, but from himself, for faith is not the faith of the man himself until, from the ideas of his own proper thought, he has confirmed what he believes; previous to this time faith is not his but another's in himself, for he believed the person, not the thing. A. C. 10,225.

18

He who does good because it is so commanded and not so much from affection of heart, as often as he does it begins from himself, and also in doing good he thinks of merit; whereas he who does not act from the precept, but from a principle of charity, that is, from affection, acts from the heart and thus from a free principle, and as often as he acts he begins from a real will to what is good, thus from a perception of its being delightful to him; and inasmuch as he has recompense in the delight which he perceives, he does not think of merit. A. C. 3463.

19

In this second state it is not necessary that man should as before ascribe to God all the good which he wills and does, and all the truth which he thinks and speaks, since this acknowledgment is inscribed on his heart, and is inwardly contained in all his words and actions. T. C. R. 105.

20

The thinking principle does not save any one, but salvation comes from the life which man has procured for himself in the world by the knowledges of faith; this life remains, whereas all thought, which does not accord with man's life, perishes and becomes as if it had never existed; heavenly consociations are formed according to the kinds of life, and by no means according to the kinds of thought which are not connected with life; such thoughts are grounded in...