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THEOLOG Y IN 1743 AND 1744. 1107
state of his mind, as revealed in his writings at those times, more
deeply, it soon becomes evident that Swedenborg was not rationally
convinced of these doctrines ; nay, that the framework, upon which
these doctrines commonly rest in the minds of those who are intelligent
in matters of the church, was completely wanting in his case, and
that its place was supplied by principles of a different order altogether,
which in time would give birth to an entirely new system of theology.
The outlines of this new system of theology can be easily discovered
in Swedenborg’s writings at this time, wrapped up in the dogmas
of the existing church like a vigorous infant in its swaddling clothes,
which will soon grow up and become developed into a well-grown
youth.
From all of this it appears that Swedenborg’s theology in 1743
and 1744, and even still later to the beginning of 1747, was not
entirely free from the charge of containing contradictory elements :
the new theology which was being developed in him being contra
dictory to the dogmas he inherited from the church in which he
was brought up.
We have seen in no. I of this Note, how he strove to reconcile
the doctrine of three Divine Persons with the unity of God; we shall
endeavour to show now, how far the doctrines of the New Jerusalem
on the subject of Faith and Life, which are entirely opposed to the
doctrines of the vicarious atonement and of justification by faith
alone, were developed in him in 1743 and 1744.
IX. Faith and Life. In the "True Christian Religion," which
was published in 1771 , we read concerning faith as follows : "With
regard to the formation of faith, this is effected by man’s approach
ing the Lord, learning truths from the Word, and living in con
formity to them. First, Faith is formed by man’s approaching the
Lord; because faith, properly so called, i. e. faith profitable to sal
vation, is derived from the Lord, and directed to Him. That it is
derived from the Lord, is evident from His words to his disciples ,
‘ Abide in me, and I in you; for without me ye can do nothing’
(John xv. 4, 5) ; and that it must be directed to the Lord, is evident
from the many passages of the Word where it is taught that it is
requisite to believe in the Son. Now, since faith is derived from
the Lord, and is to be directed to Him, it may be said that the
Lord is faith itself; for its life and essence are in the Lord, and
consequently from Him. Secondly, Faith is formed by man’s learning
truths from the Word ; because faith in its essence is truth; for all
things that enter into the composition of faith are truths: faith there
fore is nothing but a complex of truths shining in the human mind;
for truths teach not only that it is requisite to believe, but also in
70*
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