Saturday, September 22, 2007

The Opinion of the Angels concerning the Trinity

One thing I learned early on is to question what I believe, to determine if it is true or not, and to follow the truth wherever it leads. One of the most interesting finds I have come across are the writings of Emanuel Swedenborg, who recorded the findings of over 25 years of continuous revelation from heavenly visions. He was a proven clairvoyant, and only became known as the author of these anonymous writings once one of his clairvoyant visions became public. He began with dreams, and practiced slowing his breath, until he could enter a trance without even breathing. I have seen this demonstrated by some eastern yogis.

Swedenborg would enter a deep trance, until his internal vision was opened, and the spiritual world was revealed to him. He then began encountering the angels of the higher realms. The angels then noticed him, and started to examine his internal thoughts. Here is one of his encounters, described in his work, True Christian Religion: (Esse is Latin for "essence")
"Once having awakened from sleep I fell into profound meditation concerning God; and when I looked up, I saw above me in heaven a bright white light in oval form; and when I fixed my gaze upon the light, it receded to the sides and passed into the circumference. And then, lo, heaven was opened to me, and I saw magnificent things, and angels standing in the form of a circle on the southern side of the opening and talking together; and because I had an ardent desire to hear what they were saying, it was therefore given me first to hear the tone, — which was full of heavenly love, and afterward the speech, which was full of wisdom from that love. They were talking together about the One God, and about conjunction with Him, and thence salvation. They spoke ineffable things, most of which cannot fall into the words of any natural language; but because I had sometimes been in company with angels in heaven itself, and then in similar speech with them because in similar state, I was therefore able now to understand them, and to select from their conversation some things which may be rationally expressed in the words of natural language. They said that the Divine Esse is One, the Same, the Itself, and Indivisible. This they illustrated by spiritual ideas, saying that the Divine Esse cannot fall to several, each of whom has the Divine Esse, and still itself be One, the Same, the Itself, and Indivisible; for each one would think from his own Esse from himself, and singly by himself; if then also from the others and by the others, unanimously, there would be several unanimous Gods, and not one God; for unanimity, because it is the agreement of several, and at the same time of each one from himself and by himself, does not accord with the unity of God, but with a plurality — they did not say, of Gods, because they could not; for the light of heaven from which was their thought, and the aura in which their speech was uttered, resisted it. They said also that when they wished to pronounce the word Gods, and each one as a Person by himself, the effort of pronouncing fell instantly into One, yea, to the Only God. To this they added that the Divine Esse is a Divine Esse in Itself, not from itself; because from itself supposes an Esse in itself from another prior; thus it supposes a God from God, which is not possible. What is from God is not called God, but is called Divine; for what is a God from God? thus, what is a God born of God from eternity? and what is a God proceeding from God through a God born from eternity, but words, in which there is nothing of light from heaven? They said moreover that the Divine Esse, which in itself is God, is the Same, not the same simply, but infinitely; that is, the Same from eternity to eternity: it is the Same everywhere, and the Same with every one, and in every one; but that all variety and change are in the recipient, and caused by the state of the recipient. That the Divine Esse, which is God in Himself, is the Itself, they illustrated thus. God is the Itself, because He is love itself and wisdom itself, or because He is good itself and truth itself, and thence life itself, which, unless they were the Itself in God, would not be any thing in heaven and the world, because there would not be any thing in them having relation to the Itself. Every quality draws its quality from that which is the Itself, from which it is, and to which it has relation that it may be such as it is. This Itself, which is the Divine Esse, is not in place, but is with those and in those who are in place, according to reception; since of love and wisdom, or of good and truth, and thence of life, which are the Itself in God, yea, God Himself, place cannot be predicated, nor progression from place to place; whence is omnipresence: wherefore the Lord says that He is in the midst of them; and also that He is in them, and they in Him. But because He cannot be received by any one such as He is in Himself, He appears as He is in His essence, as a sun above the angelic heavens; the proceeding from which as light is Himself as to wisdom, and the proceeding as heat is Himself as to love. That sun is not Himself; but the Divine love and the Divine wisdom first emanating from Him round about Him, appear to the angels as a sun. He within the sun is Man; He is our Lord Jesus Christ, both as to the Divine from which He came forth, and also as to the Divine Human; since the Itself, which is love itself and wisdom itself, was a soul to Him from the Father; thus the Divine life, which is life in itself. It is otherwise in every man; in him the soul is not life, but a recipient of life. The Lord also teaches this, saying, I am the way, the truth, and the life; and in another place, As the Father hath life in Himself, so also hath He given to the Son to have life in Himself (John v. 26). Life in Himself is God. To this they added that those who are in any spiritual light may perceive from these things that the Divine Esse, because it is One, the Same, the Itself, and thence Indivisible, cannot be in more than one; and that, if it should be said to be, manifest contradictions would result. 
"When I heard these things, the angels perceived in my thought the common ideas of the Christian Church, concerning a Trinity of Persons in unity and their unity in the Trinity, in regard to God; and also concerning the birth of the Son of God from eternity; and then they said, "What are you thinking? Do you not have those thoughts from natural light, with which our spiritual light does not agree? Wherefore unless you remove the ideas of that thought, we close heaven to you and depart." But then I said, "Enter, I pray, more deeply into my thought, and perhaps you will see an agreement." They did so and saw that by three Persons I understood three proceeding Divine attributes, which are Creation, Redemption, and Regeneration; and that they are attributes of one God; and that by the birth of the Son of God from eternity I understood His birth foreseen from eternity and provided in time; and that it is not above what is natural and rational, but contrary to what is natural and rational, to think that any Son was born of God from eternity; but not so, that the Son born of God by the Virgin Mary in time is the only Son of God, and the only begotten; and that to believe otherwise is an enormous error. And then I told them that my natural thought concerning the Trinity of Persons and their unity, and concerning the birth of a Son of God from eternity, I had from the doctrine of faith in the church, which has its name from Athanasius. Then the angels said, "Well." And they asked me to say from their mouth that, if any one does not go to the very God of heaven and earth, he cannot come into heaven, because heaven is heaven from this only God; and that this God is Jesus Christ, who is the Lord Jehovah, from eternity Creator, in time Redeemer, and to eternity Regenerator; thus who is at once the Father, the Son, and the Holy Spirit; and that this is the Gospel which is to be preached. After these things the heavenly light, which was before seen over the opening, returned, and gradually descended thence, and filled the interiors of my mind, and enlightened my ideas concerning the trinity and unity of God. And then I saw the ideas at first entertained concerning them, which had been merely natural, separated as chaff is separated from wheat by winnowing, and carried away as by a wind to the north of heaven, and dispersed." (True Christian Religion, n. 25-26).


The idea that God is divided into a trinity of three beings, and yet one, is false. Problem is, the majority of modern Christianity is founded on this principal, which is based on a false doctrine that was invented in the 4th century A.D. As it is regarded as a foundational belief, most of Christian theology hinges on this belief. The older Christians - mostly those in the Near East - were eventually declared heretics by the Roman Catholic Church.

Once Swedenborg was corrected in his thought, further, deeper revelations took place of a new form of Christianity - based on what was originally taught from scripture - that would have focused attention on one God, whose true nature is that of Love itself, who loves all whom He created, one who condemns no one to hell but desires happiness for us all.

Ask your church leader - in what time and place was there a revelation made that God divided Himself into three persons? NEVER.  It was decided by a council of church leaders.  What should you trust: a Divine revelation based on scripture, or a council of men who gathered about 1700 years ago, when ignorance and heresies were prevalant?  Is it not time for a new Christian revelation, a Second Coming?

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