Most Reverend Herr Doctor:

Before leaving for Paris, which will be next week, I desire to make this addition to my reply to the Declaration of the Doctor and Dean. The statement that I wrote: I. That the Sacred Scripture has hitherto been illy and wrongly interpreted, AR 21, no. 1, is a pure untruth, for in the place quoted, there is nothing of the kind. 2. That there is no satisfaction for the sins of the world, is likewise a pure untruth. 3. That justification from faith alone is reviled is true; for faith alone is faith separated from charity, that is, from good works, and faith separated from charity has been rejected by the Swedish Court of Appeal, and later also by the University of Upsala, probably also by the Universities of Lund and Abo. The Dean, it seems, does not yet know that according to the Formula Concordiae itself, good works which follow faith freely and spontaneously, and are called fruits of faith, works of the spirit and works of grace, and are done in the state of justification, have no connection with faith, and consequently contribute nothing whatever to salvation, yea, that it would be hurtful if they should connect and mingle themselves with faith; and that which has no connection is in itself separate. In the reply that I sent, some of the citations from the Formula Concordiae concerning the Divinity of Christ are erroneous; thus 337, 375 ought to be 737, 775. On the same subject, there is here added a clearer and more explicit extract from the Formula Concordiae which is as now follows; see the edition printed in Leipzig 1756.*

That in Christ God is Man and Man God, pp. 607, 765. That Christ is true God and Man, in one indivisible Person, and abides to eternity, pp. 600, 762, 763, 840 seq. That Christ, as to the Human Nature, has been raised to the omnipotent power of God, forasmuch as He was such a Man that His Human Nature had so close and so ineffable a union and communion with the Son of God as to become One Person, p. 607. That Christ's Human Nature is exalted to Divine Majesty and Power, is known from the Council of Ephesus and Chalcedon, also from the Fathers, as Athanasius, Augustine, Chrysostom, Eusebius, Cyril, Eustachius, Gregory, Epiphanius, Theodoret, Basit the Great, Theophylactus, Hilary, Origen, Nicephorus, [Gregory] Nyssenus, Vigilius, Leo, pp. 840-78. It is confirmed from the Word in many places, pp. 608, 844, 847, 852, 961, 863, 869. That Christ's Human Nature received the most excellent, the greatest, and supernatural properties, and the celestial prerogatives of majesty, strength, and power, p. 774; and also the spirit of all** wisdom, pp. 781, 782. That Christ operates in, with, and through, both natures, and through the human, as through the organ of Deity, pp. 773, 779, 847. That this takes place by hypostatic union, glorification, and exaltation, pp. 774, 779. That in the state of humiliation, He emptied Himself, and that He did not put forth and manifest that majesty always, but whenever it seemed good to Him, until, after the resurrection, He put off the form of a servant and entered into Divine Glory and Majesty itself, pp. 608, 764, 767. That by virtue of the hypostatic union, He wrought miracles even in the state of exinanition, pp. [?] 167, 767. That Christ is our Redeemer, Mediator, Head, High Priest, and King, as to both natures, p. 773. That, as to His Human Nature, Christ was actually exalted to the right hand of God, p. 608. That He is at the right hand of God; that He has risen above all the heavens, and actually fills all things, and rules everywhere, not only as God but also as Man, as the prophets have prophesied concerning Him; into the possession of which power He actually came as to His Human Nature, p. 768. That the right hand of God is everywhere, and that Christ, being present as to His Humanity, governs all things and holds them under His feet, p. 600. That by virtue of the unity of Person, to Christ, as to the Human Nature, were given Majesty, Glory, Omnipotence, and Omniscience, with the most immediate dominion over all things, pp. [?]737 seq., 608 seq., [?]834 seq., Appendix pp. 147, 148. That Christ, by personal union and exaltation as to the flesh, being seated at the right hand of God, received all power in heaven and on earth, p. 833. That Christ, even as to the Human Nature, has all power in heaven and on earth, pp. 775, 779; confirmed by passages from the Sacred Scripture, pp. 775, 776, 780. That Christ as to the Human Nature is Omnipresent, pp. 3, 10, 611, 768, 783, 785, Appendix, p. 150. That the regal office of Christ is this, that as God-Man, in both natures, as King and Lord of Heaven and earth, He might most immediately govern all things in the kingdom of power, grace, and glory, pp. [?]787, [?]876, Appendix p. 149. That the flesh of Christ is vivifying, and that Christ as to the Human Nature has the power of vivifying, pp. 776, 777, 782, Appendix p. 152. That Christ, as to both natures, is to be adored and invoked, agreeably to the Augsburg Confession, p. 226, Appendix p. 151. That Christ overcame the devil, hell, and damnation, p. 767, and in addition, pp. 613, 614, 788, Appendix p. 150.

If twice as many quotations from the Formula Concordiae concerning the person of Christ should be desired, as also concerning justification by faith alone, they will follow at another time.

Amsterdam, April 22, 1769

Em. Swedenborg

Be pleased to present either this original or a copy of it to the Venerable Consistory; it would be well that the Reverend Doctor and Bishop should also receive a copy.

* The paragraph that follows is quoted in Latin from the Formula Concordiae. ** The text in the Formula Concordiae reads: "The spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of piety." Swedenborg summarizes this by adding the word "all."