Thomas Noack | University of Zurich, Switzerland (original) (raw)

Papers by Thomas Noack

Origen was an early pinnacle of spiritual scriptural interpretation. As a theologian oriented tow... more Origen was an early pinnacle of spiritual scriptural interpretation. As a theologian oriented towards Swedenborg, I present Origen's interpretation of the Genesis account of creation and compare it with Swedenborg's interpretation.

When dealing with the New Revelation by Jakob Lorber, a very literalistic approach to these texts... more When dealing with the New Revelation by Jakob Lorber, a very literalistic approach to these texts can often be observed among the followers. It ignores the time-related and problematic aspects. Thomas Noack argues for a hermeneutic of critical sympathy.

Emanuel Swedenborg and Jakob Lorber are the best-known representatives of a new revelation in mod... more Emanuel Swedenborg and Jakob Lorber are the best-known representatives of a new revelation in modern times. They have many points of contact. However, I am interested in the question of their own profile or the process of reception and modification.

The volumes of the Heavenly Secrets in which Swedenborg interpreted the books of Genesis and Exod... more The volumes of the Heavenly Secrets in which Swedenborg interpreted the books of Genesis and Exodus also contained a translation of these books, which naturally included a translation of the creation narrative. Was this Swedenborg's own translation? The fact that it was contained in a work written by him does not automatically mean that the translation was also his work.

Swedenborg claims that his revelation of the spiritual meaning is new when he writes: "The word o... more Swedenborg claims that his revelation of the spiritual meaning is new when he writes: "The word of God contains a spiritual meaning which is still unknown." (TCR 193-478). He adds that the knowledge of correspondences was "very well known in the oldest times" (SS 20), but that it later "gradually became forgotten" 1. Swedenborg stated that it was not even rediscovered in the Christian church. 2 However, the spiritual meaning nevertheless played a significant role in the Christian church, so Swedenborg's discovery was not new in any sense. 3 On the significance of the spiritual meaning for the Christian church, the Jesuit Henri de Lubac wrote: "The spiritual interpretation of the old Scripture-at a time when there was not yet any other Scripture-played a highly important role in the awakening of the Christian self-awareness." 4 According to de Lubac, the distinction between the literal and spiritual meaning is the same as the distinction between the Old and New Testament. He writes: "The Christian tradition knows two meanings of Scripture. They are generally referred to as the 'literal' and 'spiritual' ('pneumatic') meaning, and the relationship between these two meanings is like the relationship between the Old and New Testament; or to put it more precisely and pointedly: they contain or embody the Old and New Testament." 5 Swedenborg's concept of the spiritual meaning mainly involves the idea of a vertical structure: a correspondence between above and below, or between the spiritual and natural world. But Swedenborg also speaks of the horizontal structure of spiritual biblical interpretation as a history of salvation, a concept which refers to both the Old and New Testament. Since the 19th century, this approach to biblical interpretation has been referred to as typology. "This word describes a method of Christian biblical interpretation which already began in the New Testament and which regards Old Testament persons, events and institutions as typoi, 'types', i.e. patterns or 1 "Over time the cultic visualisations (repraesentativa) of the church, which were correspondences, became transformed into idolatry and magic, so the science of correspondences arising from the Lord's divine plan was gradually forgotten, and in the Israelite and Jewish people it became completely corrupted and eradicated." (SS 22). 2 "The fact that the science of correspondences, which shows the spiritual meaning of the word, was not revealed after these times was because the Christians of the early church were simple-minded, therefore it could not be revealed to them, because if it had been revealed to them it would not have benefited them, nor would it have been understood." (SS 24). 3 Rudolf Voderholzer began his essay "Der geistige Sinn der Schrift: Frühkirchliche Lehre mit neuer Aktualität" (The spiritual meaning of Scripture: early Christian doctrine with a new relevance) with the following words: "In April 1745 Emanuel Swedenborg had a vision and heard how the Lord spoke to him: 'I have chosen you to explain the spiritual meaning of Scripture to men.' From then on, he published numerous commentaries, and thereafter the term 'spiritual meaning' became associated with his style of biblical interpretation. The term and concept of the 'spiritual meaning of Scripture', (however) TN , already had a long history even in 1745 " (VODERHOLZER 2013, 119).

Bible research in the tradition of Swedenborg is open for the meaning of numbers in the word of G... more Bible research in the tradition of Swedenborg is open for the meaning of numbers in the word of God, because Swedenborg writes: "A number designates a quantity (quantum) and a quality (quale), a quantity in the natural sense and a quality in the spiritual sense." (AE 336). "We must know that all numbers in the word (of God) designate the characteristics (qualitates) of the things which are described." (AE 1063). "All numbers designate objects and states" (AC 7984). "The most ancient people had their numbers with which they designated various aspects of the church; for example the numbers three, seven, ten, twelve and others which were derived from these and other numbers. That is how they described the conditions of the church. Therefore these numbers contain secrets (arcana) which can only be explained by using many words." (AC 487).

The creation narrative as a pathway of steps to regeneration 1. The central thematic message Swed... more The creation narrative as a pathway of steps to regeneration 1. The central thematic message Swedenborg begins his interpretation of the creation narrative by writing that the six days of creation are "just as many successive steps in the regeneration of the people" (AC 6). Thus, at the very beginning of his interpretation he summarises the theme: the six days of creation as a pathway of steps 1 to regeneration. 2. How does Swedenborg justify his approach? Swedenborg's conviction that there must be a deeper meaning hidden in Scripture is based on the contradictions which an external understanding must encounter everywhere. On the creation narrative in particular, he commented: "Those who do not think beyond the literal meaning can only believe that the creation in the first and second chapter of Genesis is the creation of the universe and that there were six days in which the heavens, the earth, the sea and all that is within them were created, and that mankind was then created in the likeness of God. But when the details are taken into account, who can fail to see that this account cannot apply to the creation of the universe? The narrative here tells us things which our common sense knows cannot be true. For example, that there were already days before the sun and moon were created; that there were already light and darkness and that even plants and trees grew, although it was not until the creation of these light sources that there was light and that this light was divided from darkness so that days came into being." (AC 8891). 2

The creation narrative in the writings of Jakob Lorber The reception and modification of Swedenbo... more The creation narrative in the writings of Jakob Lorber The reception and modification of Swedenborg by the New Revelation The question Assimilating the thoughts of other people always also involves modifying them. I would like to present this process by reference to the reception of Swedenborg's interpretation of the biblical creation narrative by Jakob Lorber. Naturally, the New Revelation by Lorber is a very special case of the reception history of Swedenborg 1 , because as we know, "God's scribe" 2 received these extensive revelations by an inner word. Thus he was not an author who wrote his works himself based on a study of the literature. However, it must be pointed out that Swedenborg's works had entered into his external consciousness to a certain extent, because his biographer wrote: "Then, whenever his breadwinning work gave him leisure, he read some works by Justinus Kerner, Jung-Stilling, Swedenborg, Jakob Böhme, Johann Tennhardt and J[ohann] Kerning…" 3 As a result, many thoughts, phrases and concepts which originate from Swedenborg can be found in Lorber's work. Even if we completely eliminate Lorber's role as the author of the works of the New Revelation, we must then transfer the necessary assumption of authorship to the mysterious intelligence behind the inner word, and it must be said that this inner voice was fully familiar with the thoughts of Swedenborg. This means that the question of the reception history can be applied to Lorber's works whichever option we take. As I wish to assume that Lorber knew Swedenborg's ideas, I will begin with his interpretation of the creation narrative in the Great Gospel 1.157-162, which is closest to Swedenborg's interpretation. Here, Lorber draws a parallel between the creation narrative and regeneration which is rather like the interpretation proposed by Swedenborg. But although the underlying ideas are similar, the special characteristics of Lorber's concept of regeneration are also apparent here. Some of his ideas clearly go beyond Swedenborg, as we see in his interpretations in the Great Gospel 2,219-221 and 3,28 (although they only relate to the first day of creation). They deal with the spiritual or conceptual primeval creation, and even the original processes within the godhead. Swedenborg did not venture into these regions. Some connecting lines are nevertheless apparent, and they also reflect the interaction of reception and modification in his work.

DORST 2015, p. 33. Amplification not only integrates material from religious or spiritual sources... more DORST 2015, p. 33. Amplification not only integrates material from religious or spiritual sources in the text sections of this thesis, it also includes the material in the illustrations.

Swedenborg deals with this topic under his concept of regeneration (regeneratio): "A person who i... more Swedenborg deals with this topic under his concept of regeneration (regeneratio): "A person who is regenerated is open to the Lord, but a person who is not regenerated is closed." (Himmlische Geheimnisse, Arcana caelestia, No. 8456).

Thomas Noack studied theology in Berlin and Zurich and graduated with a Master of Theology from t... more Thomas Noack studied theology in Berlin and Zurich and graduated with a Master of Theology from the University of Zurich. He deepened his interest in mysticism and spirituality by completing a four-year Master of Advanced Studies in Spirituality from the University of Zurich. Thomas Noack is pastor of the New Church and managing director of the Swedenborg Publishing House in Zurich. In the German-speaking world many Swedenborg friends are also interested in the so-called New Revelation by Jakob Lorber. Therefore, Thomas Noack has explored the relationship of these two texts in some detail. He is grateful for suggestions and new perspectives from the English-speaking world.

Eine Zusammenstellung der wichtigsten Homepages über Emanuel Swedenborg.

Zur Förderung der deutschsprachigen Swedenborg-Forschung

MAS-Abschlussarbeit des Studiengangs Master of Advanced Studies UZH in Spiritualität.

This article is about a historical survey of publications of Swedenborg’s works in German. For ob... more This article is about a historical survey of publications of Swedenborg’s
works in German. For obvious reasons, I will refer to the past only to
the extent to which this is still of relevance for the present. This covers,
firstly, translations of Swedenborg’s theological writings produced over
several generations, and, secondly, the development of publishing
structures up to the presentday Swedenborg Publishing House. Finally
I highlight current projects and plans.

Eine Zusammenstellung der wichtigsten Homepages über Emanuel Swedenborg.

Zur Förderung der deutschsprachigen Swedenborg-Forschung

MAS-Abschlussarbeit des Studiengangs Master of Advanced Studies UZH in Spiritualität.

In seinem achtbändigen Hauptwerk »Himmlische Geheimnisse« hat Emanuel Swedenborg den geistigen Si... more In seinem achtbändigen Hauptwerk »Himmlische Geheimnisse« hat Emanuel Swedenborg den geistigen Sinn der biblischen Bücher Genesis und Exodus erschlossen. Das vorliegende Buch über die Schöpfungsge-schichte ist ein Auszug aus diesem monumentalen Werk. Thomas Noack hat den lateinischen Text neu ins Deutsche übertragen. Darüber hinaus hat er Swedenborgs Interpretation ausführlich kommentiert. Damit sollte einerseits Swedenborgs Gedankengang vollständiger erschlossen werden. Andererseits sollte seine Deutung aber auch mit den Erkenntnissen der Bibelwissenschaft ins Gespräch gebracht werden, um seine Suche nach dem inneren Sinn weiterzuentwickeln.

Emanuel Swedenborg: Reisetagebuch 1733 bis 1734, 2013

noch nicht vollendet. Der Hauptbau war jedoch 1732 schon so weit gediehen, dass man die äußeren u... more noch nicht vollendet. Der Hauptbau war jedoch 1732 schon so weit gediehen, dass man die äußeren und inneren Gerüste größtenteils abnehmen und im Januar 1733 eine große Instrumental-und Vokalmusik in dem Gebäude aufführen konnte, um seine Akustik zu prüfen. Im Herbst desselben Jahres begann die innere Ausmalung, und am 28. Februar 1734 konnte der Innenraum eingeweiht werden. Der Bau der Kuppel begann erst nach Swedenborgs Aufenthalt in Dresden; 1736 kamen die Bauarbeiten daran zum Abschluss. Vollendet war der Bau allerdings erst 1743. Der Übersetzung des Reisetagebuchs sind drei Abbildungen beigegeben: Reisetagebuch 1733 bis 1734 Von Stockholm bis Ystad m 10. Mai 1733 begab ich mich unter der Obhut Gottes und mit der Erlaubnis des höchst erhabenen Königs Friedrich I. 10 zum dritten Mal auf eine Reise nach Deutschland. Ich verließ Stockholm in Begleitung meiner Freunde Graf Fredrik Gyllenborg 11 , Baron David Stierncrona 12 und dessen Verwandten, Herrn Gallus sowie verschiedenen weiteren Personen 13 ; und wir legten unseren ersten Halt in einem Gasthof namens Fittja E1 ein. Dann ging ich in Begleitung meiner Verwandten, Lars Benzelstierna und dessen Gattin 14 , weiter nach Linköping, wo wir die Pfingstwoche als Gäste des mit mir ebenfalls verwandten Bischofs Erik Benzelius 15 verbrachten. Wir feierten vier Festtage in dieser Kathedralstadt. E2 13. bis 16. Mai. Wie bereits gesagt, feierten wir die Pfingstwoche in Linköping. Während dieser Zeit besuchten wir das Feld, wo 1598 zwischen Sigismund, König von Polen, und Herzog Karl IX., 10 Friedrich von Hessen-Kassel (1676-1751) war von 1720 bis zu seinem Tod 1751 König von Schweden.

Die Wechselwirkung zwischen Seele und Körper, 2011

Die Funktion der Biografiearbeit in der Altenseelsorge, Mar 10, 2011

Die Dreifaltigkeit Holzschnitt von 1524, Paris Dreiheit und Einheit heben sich gegenseitig auf. G... more Die Dreifaltigkeit Holzschnitt von 1524, Paris Dreiheit und Einheit heben sich gegenseitig auf. Gott wird unanschaulich und verschwindet im »mysterium trinitatis«. Wo man dennoch versuchte, Dreiheit und Einheit in einem Bild zu vereinen, wurde die Dreifaltigkeit als ein »Monstrum« wiedergegeben, »wie Kardinal Bellarmin diese Gebilde nannte: einen Oberleib mit einem dreigesichtigen Kopf, eine Gestalt mit einem Leib u. drei Köpfen, ein Gebilde, bei dem aus einem Unterleib zwei oder drei Oberleiber erwachsen, endlich den Kopf mit den drei Gesichtern.« LCI 1,528

Die Neue Kirche (Swedenborgianer) im deutschsprachigen Raum musste sich im Unterschied zu allen a... more Die Neue Kirche (Swedenborgianer) im deutschsprachigen Raum musste sich im Unterschied zu allen anderen Swedenborgkirchen auf der Welt schon im 19. Jahrhundert mit den Neuoffenbarungen durch Jakob Lorber und den Lorberfreunden auseinandersetzen. Dieses Buch dokumentiert diese lange und wechselvolle Geschichte, indem es im wesentlichen die führenden Köpfe der neukirchlichen Organisationen in der Schweiz und in Deutschland zu Wort kommen lässt.

Auf dem Umschlag ist ein Ausschnitt des Nunc-Licet-Portals der Bryn-Athyn-Kathedrale der Swedenbo... more Auf dem Umschlag ist ein Ausschnitt des Nunc-Licet-Portals der Bryn-Athyn-Kathedrale der Swedenborgianer zu sehen. Der griechische Text im Spitzbogen stammt aus der Johannesoffenbarung: »Und ich sah: Und siehe, ein weißes Pferd, und der darauf saß, hatte einen Bogen; und ihm wurde ein Siegeskranz gegeben, und er zog aus, siegend und um zu siegen.« (Offb 6,2). Das weiße Pferd bezeichnet das Verständnis des Wahren aus dem Wort (intellectus veri ex Verbo). Der Bogen ist auf den Kampf gegen das Falsche und Böse zu beziehen und der Siegeskranz auf den Sieg in diesem Kampf ). Der lateinische Text stammt aus WCR 508: »Nun ist es erlaubt mit Verstand (intellectualiter) in die Geheimnisse des Glaubens einzutreten.« Beide Worte bringen das Selbstverständnis der Neuen Kirche zum Ausdruck. Sie ist die Kirche des freien und lichtvollen Verständnisses des Wortes. In dieses neukirchliche Gefüge schiebt sich von der Herzseite her spannungsreich die Neuoffenbarung durch Lorber ein, dargestellt mittels einer Seite aus der Originalhandschrift der Jugend Jesu. Die Bryn-Athyn-Kathedrale wurde in ihren wesentlichen Strukturen zwischen 1913 und 1928 erbaut. Die Symbolik dieses einzigartigen Bauwerks basiert auf den Lehren der Neuen Kirche. Thomas Noack (Hg.) Die Neue Kirche und Jakob Lorber Band 2b: Der Briefwechsel zum Swedenborg-Lorber-Streit von 1974 bis 1978 Zürich: Swedenborg, 2018

The antipode of Swedenborg So different, and yet so fundamental! I feel compelled to deal with Di... more The antipode of Swedenborg So different, and yet so fundamental! I feel compelled to deal with Dionysius the Areopagite in much more detail. He is regarded as the "father of western mysticism" 1 , so Kurt Ruh opens his four-volume "Geschichte der abendländischen Mystik" (History of western mysticism) with an account of Dionysius, the great unknown writer. Here, he interests me as the fundamental representative of negative theology. It must be mentioned that he is also a representative of affirmative theology, but this element is not covered in this study. 2 Within the Corpus Dionysiacum, negative theology is primarily found in the work Über die mystische Theologie (On mystical theology), so this will be the main textual basis of the following considerations.