SWEDENBORG'S ESCHATOLOGY

BY THE REV. JOSEPH J. THORNTON, of Glasgow

International Swedenborg Congress, London, July 4 to 8, 1910

III. THE WORLD OF SPIRITS AND JUDGMENT THERE.

The next part of Swedenborg's Eschatology is that which refers to the WORLD OF SPIRITS; and JUDGMENT there.

In approaching this important part of Swedenborg's doctrine, it is necessary first to make clear two of his terms. He tells us that "The World of Spirits" is one thing, and the "Spiritual World” is another (D. L. W., 140). The World of Spirits is not heaven, neither is it hell. It is that of which our Lord Jesus Christ spoke as a "great gulf" (Luke xvi. 26), a wide expanse between heaven and hell, so large that, to those in it, it appears as a globe or world, full of spirits. It may be likened unto the great Judgment Hall, into which the dying enter. It is a distinct sphere; and in no sense a part of either heaven or hell. It is also a region into which the opposing influences of both good and evil come; for it receives a copious exhalation of evils from hell, and a continuous and copious inflow of good from heaven (see T. C.R., 745). And yet it separates the two, as Abraham showed, when, speaking from heaven to one in hell, he said: "They who would pass from hence to you cannot; neither can they pass to us that would come from thence" (Luke xvi. 26).

In outward aspect, the "World of Spirits" appears to sojourners very similar to the natural world. Similar things are present; and the similarity is so striking that "man after death scarcely knows otherwise than that he is still in the world where lie was born" (see H. H, 582). It is also a world where history is made, and history there is as really true as anything "historical" on our planet. But the events transacted in that world proceed according to spiritual law, and the processes of change and examination are so searching that no one can be said to escape a genuine self-revelation.

There are, however, great differences. Those who, in this life, have already been so far regenerated and prepared as to have overcome such evils as opposed the Divine order, are "taken up into heaven immediately" (A. C., 1850). To them it is, as Paul says, being absent from the body, they are "at home with the Lord" (2 Cor. v. 8). The Saviour also said: "Where I am, there shall also my servant be" (John xii. 26).  With the inwardly wicked the case is entirely opposite. Such as have "filled up the measure of their wickedness with wiles, and have used goodness as a means of deceiving, are immediately sent into hell" (A. C., 1850). Like Judas, they go to their own place (Acts i. 25). But these very pronounced characters are few, in comparison with the much greater number who, on entering the World of Spirits, are as yet unprepared for either heaven or hell.

In the great majority of cases, persons who die and pass into the other life experience a residence of some time in the World of Spirits; and they usually pass through three states.

Of their first state, little need be here said. They are yet able, as they were on earth, to assume aspects agreeable to moral or civil life; to manifest their ordinary dispositions, and to be easily recognized by friends. But the second state is different. In it they think and act more freely from their real affections; their qualities appear without disguise; and while the inwardly wicked act more foolishly and insanely, the good act more wisely than ever before. The third state, if it is reached, is one of instruction.

All infants and children, after entering the other world, are instructed. They become angels, growing to maturity by virtue of the spiritual nourishment there received, which is good and truth suited to their states (A. C., 4792). The good Gentiles, who have lived in charity, though they had not true doctrine, are also blessed; for, when in the other world, they readily receive instruction: and, on becoming Christians, they worship the Lord alone (A. C., 932, 4721, 5256).

Each person makes a genuine revelation of character (see H. H., 491-512). In one place Swedenborg speaks of "certain spirits who denied the crimes and enormities which they had perpetrated in the world. Lest they should be supposed to be innocent, all their actions were laid open, and recounted in order from their own memory. They were chiefly adulteries and whoredoms" (H. H., 462). Some had deceived others by wicked arts, and had stolen. Their deceits and thefts were enumerated in order, though many of them were known to scarcely any one in the world except themselves. They were made manifest as in the light, together with every thought, intention, delight, and fear that engaged their minds at the time. It is obvious how closely this accords with the Lord's own words: "There is nothing covered that shall not be revealed; neither hid, that shall not be own. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the house-tops" (Luke xii. 2, 3). One of the most frequent of the Lord's declarations is this: That every one is to be judged according to his works.

"Behold, I come quickly; and My reward is with Me, to give to every man according as his work shall be" (Rev. xxii. 12). But, in thus judging, the motive is always regarded by the Lord; so that a man is rewarded according to the affections and thoughts from which his actions spring, and not by a merely external standard. The fraudulent and insincere have hell in themselves; but he who acts sincerely, and does not defraud, because it is a sin against God and his neighbour, would not defraud another if he could. His thought and will are conscience; and he has heaven in himself (see H. H., 358). "Unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath" (Matt. xxv. 29). No man is allowed to continue in possession of false appearances when the inward love of good from the Lord is not in him.

At this point there is only one other statement, immediately bearing on individual judgment, that needs to be adduced. It is Swedenborg's clear assurance that "It is impossible to implant the life of heaven in those who have, in the world, led a life opposed to the life of heaven."  Repentance is not possible after death: for every spirit is, from head to foot, of the same quality as his love. As the tree falls so it lies (Eccles. xi. 3). "If the natural man be not prepared to receive the truths and goods of faith in the body, he cannot receive them in the other life; and thus he cannot be saved" (A. C., 4588). "He that is unjust, let him be unjust still: and he that is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still" (Rev. xxii. 11).

Beyond this, time does not permit us to say more regarding Swedenborg's many statements relative to the final Judgment on men as they now pass into the other world.

[References, other than from the Holy Scriptures referred to in this article, are from the writings of Emanuel Swedenborg, an eighteenth century scientist biography.  Swedenborg penned thirty-five volumes from things he heard and saw in the spiritual world for a period of more than twenty-five years.  This material is available online or in literature form. If I can be of assistance, feel free to contact me.]