tions, and they who are consociated constitute a brotherhood; not that they call themselves brethren, but that they are brethren by conjunction. Essential good and truth in another life make what is called on earth consanguinity and relationship; wherefore they correspond. For goods and truths considered in themselves do not acknowledge any other father but the Lord, for they are from Him alone. Hence all are in brotherhood who are in goods and truths. Nevertheless there are degrees according to the quality of goods and truths. These degrees are signified in the Word by brethren, sisters, sons-in-law, daughters-in-law, grandsons, granddaughters, and by several names of families. On earth, however, they are so named in respect to common parents, however they differ in affections; but in another life such brotherhood and relationship is dissipated, and they all come into other brotherhoods, unless on earth they have been in similar good. At first, indeed, they generally meet, but in a short time are disjoined; for gain in that life does not consociate, but, as was said, affection, the quality of which then appears as in clear day."—A. C, n. 4121.
Here as elsewhere it will be seen that Swedenborg is perfectly consistent. And his revealings accord, too, with the verdict of enlightened reason and sound philosophy. Had he told anything essentially different, its want of agreement with his other teachings, as well as with reason and philosophy, would have been at once apparent. It also would have lacked—what it now clearly has—the undeniable support of Scripture. For the Bible tells of other and higher relationships than those of flesh and blood. It declares that before a man can enter the kingdom of heaven, he must be born again —"not of blood, nor of the will of the flesh, nor of the will of man, but of God"—thus clearly teaching us that
