We tend to think of judgment as something harsh, absolute
and somewhat arbitrary, imposed on us by someone else. That's what happens when we take a dispute to court, submit our schoolwork to be graded or engage in competition: Someone who supposedly knows more than we do takes a look at the facts, the evidence, the performance and renders an opinion on their value. They don't look into our hearts or assess our spiritual qualities -- in fact, generally we look for judges who do NOT know the people involved. Judgment is to be rendered on the facts in hand.
Spiritual judgment, as Swedenborg describes it, is not like that at all in its essence... but is a little bit like that in our experience.
The reason for this is that the Lord's essence is, according to Swedenborg, love itself, and love itself does not judge. Love itself sees only what is good, and draws all to itself. But for things to be more and more good -- and thus more and more able to receive love -- they have to be aligned with love, and the more aligned they are, the more good they are. The description of this alignment is what Swedenborg calls "truth." And one quality of truth is that it can extend from level to level to level, from the inexpressible unfiltered brilliance of infinite love down to the blunt factual details of how we should handle specifics of day-to-day life. This means we can use it as a comparison -- we can see what good is, and also see what we are.
When Swedenborg talks about judgment, then, it is really a matter of truth being applied to life. The more good there is in us, the better we will fit the template -- and if we're honest, we can see where we're lacking.
But what about the ultimate judgment -- the one in which some are raised to heaven and others condemned to hell? It's not really that different. Swedenborg says the Lord wills all to heaven, but those who have dedicated their lives to loving themselves will reject it, repelled by the gentle and generous love of heaven, eager for a state in which they can go on loving themselves.
Passages from Swedenborg
Arcana Coelestia (Elliott) n. 2258
2258. 'Will not the Judge of the whole earth execute judgement?' means that Divine Good cannot effect this in the manner of truth separated from good. This is clear from the meaning of 'the Judge of the whole earth', and also from the meaning of 'judgement'. 'The Judge of the whole earth' means in the internal sense good itself from which truth goes forth. This was also represented in the representative Church by the priests being at the same time judges. As priests they represented Divine Good, and as judges Divine Truth. But 'the Judge of the whole earth' means both, and this from the meaning of 'the earth', dealt with in various places in Volume One. But to confirm these matters at this point from the representatives of that Church would take too long. 'Judgement' however means truth, as shown above in 2235. From the meaning of these words, and at the same time from the train of thought in the internal sense, it becomes clear that 'will not the Judge of the whole earth execute judgement?' means that Divine Good cannot effect this in the manner of truth separated from good.
[2] To understand these matters it should be recognized that there are two things which constitute the order of the whole of heaven and are from there present in the universe, namely good and truth. Good is the essential constituent of order, and all aspects of it are forms of mercy. Truth is the secondary constituent of order, and all its aspects are truths. Divine Good adjudges all people to heaven, but Divine Truth condemns them all to hell. Consequently if the Lord's mercy, which is the very nature of Good, were not eternal, all men - however many these may be - would be condemned. This is what is meant here by the statement that Divine Good cannot effect this thing in the manner of truth separated from good. See also what is stated on these matters in Volume One, in 1728. But the reason the evil are condemned to hell is not that Divine Good is separated from Divine Truth, but that man separates himself from Divine Good; for the Lord in no way sends anyone down to hell, but man sends himself down, as stated frequently already. Also, seeing that the Divine Good is joined to Divine Truth, it should be recognized that unless the evil were separated from the good, the evil would do harm to the good and would be constantly endeavouring to destroy order. Thus the prevention of the good from suffering harm is an act of mercy. It is the same in earthly kingdoms. If evils went unpunished a whole kingdom would be steeped in evils, and this being so it would perish. For that reason kings and judges are showing greater mercy when they punish evils and remove from society those who commit them than when they show undue leniency towards the same.
Arcana Coelestia (Elliott) n. 6397
[2] In the Word one reads the description that the twenty-four elders will sit on thrones and judge nations and peoples, and that the twelve apostles will similarly sit on thrones and judgethe twelve tribes of Israel. A person with no knowledge of the internal sense of the Word will think that precisely that is going to happen. But how those descriptions should be understood becomes clear when one knows from the internal sense what 'the twenty-four elders', 'the twelve apostles', and also 'thrones' mean, namely all truths in their entirety, in accordance with which judgement is effected. The same goes for one's understanding here of 'judging his people as one of the tribes of Israel'. The meaning is not that these or any other elders among them will act as judges, but that the actual truths meant by them, therefore the Lord alone since every truth comes forth from Him, will do so. The reference to the twenty-four elders who will sit on thrones and act as judges occurs in John as follows,
Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders seated, clad in white garments, who had crowns of gold on their heads. Rev. 4:4; 11:16.
In the same book,
I saw thrones, and they sat on them, and judgement was given to them. Rev. 20:4.
The reference to the twelve apostles occurs in Matthew,
Jesus said, You who have followed Me, in the regeneration, when the Son of Man sits on the throne of His glory, will also sit on twelve thrones, judging the twelve tribes of Israel. Matt. 19:28.
And in Luke,
I bestow on you, just as My father bestowed on Me, a kingdom, that you may eat and drink at My table in My kingdom, and sit on thrones, judging the twelve tribes of Israel. Luke 21:29, 30.
Here neither the twenty-four elders nor the twelve apostles are what are really meant but all truths and forms of good in general, as may be recognized from the consideration that nobody, not even any angel, can judge anyone; for no one except the Lord alone can know what a person is or ever will be like interiorly. With regard to the twelve apostles, that they had a similar meaning to the twelve tribes, which was all truths and forms of good in their entirety, see 2129, 2553, 3488, 3858 (end). From all this it is now evident that 'Dan will judge his people, as one of the tribes of Israel' means that the truth represented by 'Dan' is one of the general truths by means of which judgement is effected.
Arcana Coelestia (Elliott) n. 8685
8685. 'That Moses sat to judge the people' means the arrangement, effected by God's truth, with those belonging to the spiritual Church in the state before their actions sprang from good. This is clear from the representation of 'Moses' as God's truth going forth directly from the Lord, dealt with in 7010, 7382; from the meaning of 'judging' as effecting an arrangement (the reason why 'judging' has this meaning here is that God's truth does not judge anyone, but flows in and arranges things for its own reception, and after it has been received judgement then takes place in accordance with the laws of order; this is what is meant by the Lord's judgement in Matt. 25:31-end; John 5:22, 26, 27, 30; 9:39, as is clear from the Lord's words where He says that He judges no one, John 3:17-21; 7:24; 12:47, 48); and from the representation of Israel, to whom 'the people' refers here, as those belonging to the spiritual Church, dealt with above in 8645. From all this it is evident that 'Moses sat to judge the people' means the arrangement, effected by God's truth going forth directly from the Lord, with those belonging to the spiritual Church.
Conjugial Love (Rogers) n. 523
523. THE IMPUTATION OF EACH LOVE, LICENTIOUS AND CONJUGIAL
The Lord says, "Judge not, that you be not condemned."* (Matthew 7:1) This cannot in the least mean judging of someone's moral and civil life in the world, but judging of someone's spiritual and heavenly life. Who does not see that if people were not allowed to judge of the moral life of those dwelling with them in the world, society would collapse? What would become of society if there were no public courts of law, and if no one was permitted to have his judgment of another? But to judge what the inner mind or soul is like within, thus what a person's spiritual state is and so his fate after death - of this one is not permitted to judge, because it is known to the Lord alone. Nor does the Lord reveal it until after death, in order that everyone may do what he does in freedom, and that good or evil may consequently be from him and so in him, and the person thus live his own life and be his own person to eternity.
The inner qualities of the mind, hidden in the world, are revealed after death for the reason that it affects and benefits the societies into which the person then comes; for all there are spiritual. That these inner qualities are then revealed is evident from these words of the Lord:
There is nothing concealed that will not be revealed, nor hidden that will not be known. Therefore whatever you have said in the dark will be heard in the light; and what you have spoken into the ear in your rooms will be proclaimed on the housetops. (Luke 12:2,3)
[2] A general judgment is allowed, such as the following, "If you are in your inward qualities as you appear in your outward ones, you will be saved or condemned." But a specific judgment - as for example to say, "You are of this or that character in your inward qualities, therefore you will be saved or condemned" - is not allowed.
Judgment with respect to a person's spiritual life or the inner life of the soul is meant by the imputation which we take up here. What mortal person knows who is licentious at heart and who is married at heart? And yet it is the thoughts of the heart, or purposes of the will, which judge everyone.
Arcana Coelestia (Elliott) n. 8728
8728. 'And they will judge the people at all times' means unceasing dependence on the level above. This is clear from the meaning of 'judging' as the arrangement of truths, dealt with above in 8685, at this point the arrangement of them into descending levels, each dependent on the level above; for the rulers who were to judge the people were to be the arbiters in place of Moses in small matters. The meaning in the internal sense is that truths following one another in order from more internal to more external levels are subordinated to the truth coming directly from God; and they are accordingly a channel through which the Lord acts indirectly.
Apocalypse Explained (Tansley) n. 687
[4] That a throne signifies in general heaven, and in particular the heavens where the spiritual kingdom of the Lord is, and in an abstract sense, the Divine Truth proceeding from the Lord, and that this is said of judgment, may also be seen above (n. 253, 297, 343, 460, 482). It is also shewn there, that although it is said of the four and twenty elders that they sat upon thrones, and similarly of the apostles that they should sit upon twelve thrones judging the twelve tribes of Israel, and also of the angels, that they will come with the Lord to judgment, yet it is the Lord alone who will judge. For the four and twenty elders, the twelve apostles, and the angels, mean all the truths of the church, and, briefly, the Divine Truth, from which judgment takes place. And because Divine Truth is meant by these, and all Divine Truth proceeds from the Lord, therefore judgment belongs to the Lord alone. Who cannot see that it would not be possible for any angel to judge myriads of myriads, every one according to the state of his love and faith, both in his internal man and in his external, but for the Lord alone, from the Divine which is in Him, and which proceeds from Him; also, that to judge all in the heavens, and all in the earths, belongs to infinite wisdom and infinite power, not the least part of which falls to finite beings such as angels are, and such as the elders of Israel, and the apostles of the Lord were? All of these taken together, could not judge even a single man or a single spirit. For he who is to judge must see all the states of the man who is to be judged, from infancy to the end of his life in the world, and the future state of his life afterwards to eternity; for in the entire purpose, and thence in each and every particular of judgment, there must be what is eternal and infinite, and this is in and from the Divine alone, for it is the Divine that is infinite and eternal.
True Christian Religion (Rose) n. 652
652
From the Lord's own words, we can see that he ascribes goodness to everyone and evil to no one, and therefore that he judges no one to hell but instead lifts us all toward heaven to the degree that we will follow along.
Jesus said, "When I am raised up from the earth I will draw all people to myself." (John 12:32)
God did not send his Son into the world in order to judge the world, but so that the world would be saved through him. Those who believe in him are not judged; but those who do not believe have already been judged. (John 3:17, 18)
If any hear my words but do not believe, I do not judge them. I have not come to judge the world but to save the world. Those who reject me and do not accept my words have something that judges them: the Word that I have spoken. This will judge them on the last day. (John 12:47, 48)
Jesus said, "I judge no one." (John 8:15)
Here and elsewhere in the Word "judgment" means judgment to hell, which is damnation. Judgment is not mentioned in connection with salvation; instead the term "resurrection of life" is used (John 5:24, 29; 3:18).
[2] The "Word" that will judge us means the truth, and the truth is that all evil comes from hell, and evil and hell are one. When evil individuals are lifted by the Lord toward heaven, their evil drags them downward; and because they love that evil they follow it of their own accord. Another truth in the Word is that goodness is heaven. Therefore when good people are lifted by the Lord toward heaven, they go up seemingly of their own accord and are brought in. The latter people are said to be written in the book of life (Daniel 12:1; Revelation 13:8; 17:8; 21:27).
[3] In actual fact there is a kind of field that constantly emanates from the Lord, which pulls all toward heaven. It fills the entire spiritual world and the entire physical world. It is like a strong current in the ocean that secretly carries ships along. All people who believe in the Lord and live by his commandments come into that field or current and are lifted up. Those who do not believe, though, are not willing to enter it. They move themselves to the sides and are there caught in a flow that leads down into hell.
pocalypse Explained (Tansley) n. 297
297. (v. 1) And I saw in the right hand of him that sat upon the throne. That this signifies the Lord as to omnipotence and as to omniscience, is evident from the signification of the right hand when said of the Lord, as denoting omnipotence and also omniscience (concerning which we shall speak presently): and from the signification of Him that sat upon the throne, as denoting the Lord as to Divine good in heaven. For throne signifies heaven in general, specifically the spiritual heaven, and, in the abstract, the Divine truth proceeding, from which heaven is, and by which judgment is effected (as may be seen above, n. 253). The reason why the Lord is meant by Him that sat upon the throne, and also by the Lamb which took the book from Him that sat upon the throne, is, because by Him that sat upon the throne is meant the Lord as to Divine good, and by the Lamb the Lord as to Divine truth: for there are two things that proceed from the Lord as the Sun of heaven, namely, Divine good and Divine truth. Divine good from the Lord is called the Father in the heavens, and this is meant by Him that sat upon the throne; and Divine truth from the Lord is called the Son of man, but in this case the Lamb. And because Divine good judges no one, but Divine truth, it is therefore said here, that the Lamb took the book from Him that sat upon the throne. That the Divine good judges no one, but Divine truth, is meant by the Lord's words in John:
"The Father judgeth no one, but hath committed all judgment unto the Son, because he is the Son of man" (v. 22, 27).
By the Father is meant the Lord as to Divine good; and by the Son of man, the Lord as to Divine truth. The reason why Divine good judges no one, is, because it explores no one: but Divine truth [judges], for this explores every one. But still it must be known that the Lord Himself does not judge any one from the Divine truth that proceeds from Him, for this is united to the Divine good, so that they are one, but that a man-spirit judges himself: for it is the Divine truth received by him that judges him; and because it appears as if the Lord judges him, it is therefore said in the Word that all are judged by the Lord. This also the Lord teaches in John:
Jesus said, "And if any man hear my words, and believe not, I judge him not; for I came not to judge the world, but to save the world. He that rejected me, and receiveth not my words, hath one that judgeth him; the Word that I have spoken, it shall judge him in the last day" (xii. 47, 48).
[2] For with respect to judgment, the case is this: the Lord is present with all, and from Divine love wills to save all and also turns and leads all to Himself. Those who are in good, and thence in truths, follow, for they apply themselves; but those who are in evil, and thence in falsities, do not follow, but turn themselves away from the Lord, and to turn themselves away from the Lord is [to turn] from heaven to hell; for every man spirit is either his own good and the truth thence, or he is his own evil and the falsity thence. He who is in good and the truth therefrom, suffers himself to be led by the Lord; but he who is in evil and the falsity thence, does not suffer himself to be led. The latter resists with all his might and effort; for he wills according to his own love, which inspires and animates him; therefore his desire is to those who are in a similar love of evil. Hence it is evident that the Lord judges no one, but that the Divine truth received judges to heaven those who have received Divine truth in the heart, that is, in the love: and to hell those who have not received Divine truth in the heart, and have denied it. From these considerations it is evident how the Lord's words must be understood. "All judgment is [given] to the Son, because he is the Son of man." And elsewhere, that "he came not to judge the world but to save the world, and that the Word which he has spoken will judge him."
Who (or What) is Swedenborg?
The ideas on this site are based on the works of Emanuel Swedenborg, an 18th-century Swedish scientist and theologian. Swedenborg claimed that his religious writings, the sole focus of the last three decades of his life, were done at the behest of the Lord himself, and constituted a revelation for a successor to the Christian Church.
In keeping with Swedenborg’s own statements, modern believers downplay his role as author, attributing the ideas to the Lord instead. For this reason they generally refer to Swedenborg’s theological works as “the Writings,” and some resist the label “Swedenborgian” as placing emphasis on the man rather than the message.
Since “the Writings” would be an unfamiliar term to new readers, we have elected to use the name “Swedenborg” as a label for those theological works, much as we might use “Isaiah” or “Matthew” to refer to books of the Bible. The intent, however, is not to attribute the ideas to Swedenborg, any more than we would attribute the divinity of the Bible to Isaiah the man or Matthew the man.
So when you read “according to Swedenborg” on this site, it’s really shorthand for “according to the theological works from the Lord through Swedenborg.” When you read “Swedenborg says,” it’s really shorthand for “the theological works of Swedenborg say.”