THE RESURRECTION (pt. 2)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE RESURRECTION
(pt. 2)

The spirit of man after the death of the body, appears in the spiritual world in a human form, in every respect as in the world. He enjoys the faculty of seeing, of hearing, of speaking, and of feeling, as in the world; and he is endowed with every faculty of thinking, of willing, and of acting, as in the world; in a word, he is a man as to each and every thing, except that he is not encompassed with the gross body which he had in the world. This he leaves when he dies, nor does he ever resume it.

(The New Jerusalem and Its Heavenly Doctrine 225)
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THE RESURRECTION (pt. 1)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE RESURRECTION
(pt. 1)

Man is so created that as to his internal he cannot die; for he can believe in and also love God, and thus be conjoined to God by faith and love; and to be conjoined to God is to live to eternity.

This internal is with every man who is born; his external is that by which he brings into effect the things which are of his faith and love.

The internal is called the spirit, and the external is called the body.

The external, which is called the body, is accommodated to the uses in the natural world, this is rejected when man dies; but the internal, which is called the spirit, is accommodated to the uses in the spiritual world, this does not die. This internal is then a good spirit and an angel, if the man had been good in the world; but an evil spirit if man had been evil in the world.

(The New Jerusalem and Its Heavenly Doctrine 223-224)
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THE HOLY SUPPER (pt. 5)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE HOLY SUPPER
(pt. 5)

Some particulars from the Arcana Coelestia (n. 9127):

He who knows nothing of the internal or spiritual sense of the Word, knows no other than that ‘flesh and blood,’ when they are mentioned in the Word, mean flesh and blood.

But in the internal or spiritual sense, it does not treat of the life of the body, but of the life of man’s soul, that is, of his spiritual life, which he is to live to eternity. 

This life is described in the literal sense of the Word, by things which belong to the life of the body, that is, by ‘flesh and blood’; and as the spiritual life of man subsists by the good of love and the truth of faith, therefore in the internal sense of the Word the good of love is meant by ‘flesh,’ and the truth of faith by ‘blood.’ These are understood by ‘flesh and blood,’ and by ‘bread and wine,’ in heaven; for ‘bread’ means altogether the same there as ‘flesh,’ and ‘wine’ as ‘blood.’

They who are not spiritual men, do not apprehend this; let such abide therefore in their own faith, only believing that in the Holy Supper, and in the Word, there is holiness, because they are from the Lord, although they may not know where that holiness resides.

On the other hand, let those who are endowed with interior perception, consider whether ‘flesh’ means flesh, and ‘blood,’ blood, in the following passages.

In the Apocalypse:
I saw an angel standing in the sun, and he cried with a great voice, saying unto all the birds that fly in the midst of heaven, come and gather yourselves together to the supper of the great God; that ye may eat the flesh of Kings, and the flesh of commanders of thousands, and the flesh of the mighty, and the flesh of horses and of them that sit on them, and the flesh of all, free and bond, small and great (19:17, 18).

Who can understand these words, unless he knows what ‘flesh,’ ‘kings,’ ‘commanders of thousands,’ ‘the mighty,’ ‘horses,’ ‘them that sit on them,’ and ‘freemen’ and ‘bondmen,’ signify in the internal sense?

And in Ezekiel:
Thus saith the Lord Jehovah, Say to every bird of heaven, and to every beast of the field, Gather yourselves together and come; gather yourselves together from every side to My sacrifice that I sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood; ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth; and ye shall eat fat to satiety, and drink blood even to drunkenness, of My sacrifice which I have sacrificed for you: thus shall ye be satisfied at My table, with horse and chariot, with the mighty, and with every man of war; thus will I give My glory among the nations (39:17-21).

This passage treats of the calling together of all to the kingdom of the Lord, and in particular of the establishment of the church with the Gentiles; and ‘eating flesh and drinking blood,’ signify to appropriate to themselves Divine good and Divine truth, thus the holiness which proceeds from the Lord’s Divine Human. Who cannot see, that ‘flesh’ does not here mean flesh; nor ‘blood,’ blood; as when it said, that ‘they should eat the flesh of the mighty,’ and ‘drink the blood of the princes of the earth’; and that ‘they should drink blood even to drunkenness’; also that ‘they should be satisfied with horses, with chariots, with mighty men, and with all men of war’? What ‘the birds of heaven’ and ‘the beasts of the field’ signify in the spiritual sense, may be seen in the work on Heaven and Hell (n. 110 and the notes).

Let us now consider what the Lord said concerning His flesh and His blood,

In John:
The bread which I will give, is My flesh. Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth My flesh and drinketh My blood, hath eternal life, and I will raise him up at the last day; for My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh and drinketh My blood, dwelleth in Me, and I in him. This is the bread which came down from heaven (John 6:50-58).

‘The flesh’ of the Lord is the Divine good, and His ‘blood,’ the Divine truth, each from Him, is evident, because these nourish the spiritual life of man; hence it is said, ‘My flesh is meat indeed, and My blood is drink indeed,’ and as man is conjoined to the Lord by the Divine good and truth, it is also said, ‘Whoso eateth My flesh and drinketh My blood, hath eternal life‘; and, ‘He dwelleth in Me and I in him‘; and in the former part of the chapter:  Labor not for the food which perisheth, but for that food which endureth to eternal life (John 6:27).  ‘To abide in the Lord‘ is to be in love to Him, the Lord Himself teaches in John (15:2-12).

(The New Jerusalem and Its Heavenly Doctrine 222)
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THE HOLY SUPPER (pt. 4)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE HOLY SUPPER
(pt. 4)

The Holy Supper includes and comprehends the whole of the Divine worship instituted in the Israelitish Church; for the burnt-offerings and sacrifices, in which the worship of that church principally consisted, in one expression were called “bread”; hence also the Holy Supper is its completion.

(The New Jerusalem and Its Heavenly Doctrine 214)
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THE HOLY SUPPER (pt. 3)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE HOLY SUPPER
(pt. 3)

When man partakes of the bread, which is the body, he is conjoined to the Lord by the good of love to Him from Him; and when he partakes of the wine, which is the blood, he is conjoined to the Lord by the good of faith in Him from Him.

But it is to be known that the conjunction with the Lord by the Sacrament of the Supper, is effected with those alone who are in the good of love and faith in the Lord from the Lord. With these there is conjunction by the Holy Supper; with others there is presence, but not conjunction.

(The New Jerusalem and Its Heavenly Doctrine 213)
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THE HOLY SUPPER (pt. 2)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE HOLY SUPPER
(pt. 2)

How conjunction is effected by [The Holy Supper] is not understood by those who do not know the internal or spiritual sense of the Word, since they do not think beyond the external sense, which is the sense of the letter.

It is known from the internal or spiritual sense of the Word, what is signified by the “body” and “blood,” and by the “bread” and “wine”; and also what is signified by “eating.”

In the spiritual sense,

• The Lord’s “body” or “flesh,” and the “bread,” signifies the good of love.

• The Lord’s “blood” and the “wine,” the good of faith.

• “eating” is appropriation and conjunction.

The angels who are with the man who goes to the Sacrament of the Supper, understand those things in no other way, for they perceive all things spiritually.

Hence it is, that the holiness of love and the holiness of faith then flow into man from the angels, thus through heaven from the Lord, and hence conjunction is effected.

(The New Jerusalem and Its Heavenly Doctrine 211-212)
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THE HOLY SUPPER (pt. 1)

The New Jerusalem and Its Heavenly Doctrine
Emanuel Swedenborg
Doctrinal Series
THE HOLY SUPPER
(pt. 1)

The Holy Supper was instituted by the Lord, that by it there may be conjunction of the church with heaven, thus with the Lord: therefore it is the most holy thing of worship.

(The New Jerusalem and Its Heavenly Doctrine 210)
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