Apocalypse Explained, volume 1 - Swedenborg Foundation

APOCALYPSE EXPLAINED 173means of ultimates. (That the Lord in respect to the Divine humanis the all in all things of heaven, may be seen in Heaven and Hell, n.7–12 and n. 78–86, and the rest there. And as the Lord is the all inall things of heaven, he is also the all in all things of the church, forthe church is the kingdom of the Lord on the earth.) This I canaffirm, that no one who is within the church, and does notacknowledge the Divine of the Lord in his human, can enterheaven. To acknowledge the Divine of the Lord in his human is tothink of his Divine when thinking of his human. That it must beso thought of is because the whole heaven is from his Divinehuman (as may be seen shown in Heaven and Hell, from beginningto end; and above in the explanation of Revelation, n. 10, 49, 52,82).114. Who was dead and is alive, signifies that he has been rejected,and yet eternal life is from him. This is evident from thesignification of being “dead,” as being, in reference to the Lord, tohave been rejected (of which see above, n. 83); also from thesignification of “being alive,” as being that eternal life is from him(of which also above, n. 84). The Lord is said to have been rejectedwhen he is not approached and worshiped; and also when he isapproached and worshiped in respect to his human only, and not atthe same time in respect to the Divine; therefore he is rejected atthe present time within the church by those who do not approachand worship him, but pray to the Father to have compassion forthe sake of the son, when yet neither man nor angel can everapproach the Father and worship him immediately; for the Divineis invisible, and with it no one can be conjoined by faith and love;since what is invisible does not come into the idea of thought, nor,consequently, into the affection of the will; and what does not fallinto the idea of thought does not fall within the faith; for the thingsthat are to be of faith must be thought of. So also what does notenter into the affection of the will does not enter into love, for whatis to be of the love must affect man’s will, for all the love that manhas resides in the will (see Doctrine of the New Jerusalem, n. 28–35).[2] But the Divine human of the Lord does come into the idea ofthe thought and thus into faith, and from that into the affection ofthe will, that is, into love. From this it is clear that there is no