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Doc. 245.] DR. BEYER’S DEFENCE. 331
generally. He takes great pains in the examination of the
dogmatic books, and nowhere does he express contempt
for them ; but in various points he desires to approximate
them more closely to the real meaning of the Word, as in
respect to the law, the gospel, faith, charity, justification, im
putation, &c. He even approves and adopts a good deal of
what is contained therein. Besides, nowhere in his writings
does he ridicule or condemn any system of religion which
teaches faith in One God, and a life of charity towards the
neighbour, according to the light which is possessed.
"But let us take a closer view. These theological writings
may be divided into three general classes ; according to
the nature of their contents. In the first may be included
every thing that belongs to the interpretation of Scripture;
in the second what has reference to the doctrines of religion ;
and in the third all experiences concerning the other or
spiritual world.
"In order to give a definite, humble opinion in regard to
the first class, it is absolutely necessary to have read, not
merely to have glanced at, the Arcana Coelestia, and the
’Apocalypse Revealed .’ In respect to the second class, to
have well considered and examined first of all and briefly the
New Jerusalem and its Heavenly Doctrine,’ and in addition
The Doctrine of the New Jerusalem respecting the Lord,
the Sacred Scripture, a Life according to the ten command
ments, and respecting Faith,’ and finally, the climax of all
theology, the ’Angelic Wisdom respecting the Divine Love
and the Divine Wisdom,’ and respecting the Divine Providence,’
together with the dogmatic part, scattered throughout the
Arcana Coelestia and the ’ Apocalypse Revealed,’ as well as
in the treatise respecting ’ Conjugial and Scortatory Love.’ In
regard to the third class it is necessary to have seriously
considered the memorable relations contained in the Arcana
Calestia, the ’Apocalypse,’ and in ’ Conjugial and Scortatory
Love,’ as well as in other works.
"With regard to the interpretation of Scripture; we are
soon able to discover, that what with Origen were mere
obscure traces, what Coccejus attempted to guess at, and what
several God-fearing and learned theologians saw through a
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