A Sermon by Rev. Grant H. Odhner
Preached in Rochester, Michigan May 17, 1992

If you were standing before someone you respected and cared for a great deal, someone who had the power to make your life either “all right” or unbearable, and that person knew that you had done something terrible, faithless, shameful, how would you feel? How would you want the person to respond?

Would you want to be absolved of all wrongdoing without any discussion? Would you want him to simply pretend that nothing had happened? That might bring an initial relief, but it would also create a discomfort, a lack of resolution, a lack of truthfulness. We would feel that that person had not acknowledged the reality of our life, and in not doing that he or she would be showing an unwillingness to know us and to know the truth. The deeper part of us longs to be known and to be valued based on our real character and merits. Otherwise it is not we who are being loved.

Of course, we would hope to be forgiven. We would hope to receive a new chance. But we would not want the trust to be restored miraculously. Again, this would bring initial relief but not healing relief. Rather, we would want the trust to be restored based on our real efforts to move beyond our transgression. In this way we would feel a deep sense of acceptance and forgiveness. It would be a real restoral of relationship.

It’s one thing to have someone overlook our faults or not make an issue of them. It’s another thing for that person to deny our faults when they have become the issue.

All this is prelude to considering an amazing quality of our Lord, a quality that is ascribed to Him in our text from Isaiah – namely, His Divine blindness and deafness: “Who is blind but My servant? Or deaf as My messenger whom I send?” (Isaiah 42:19)

In what sense is our Lord blind and deaf? The Writings of the New Church explain it this way: “[The Lord] is called ‘blind’ and ‘deaf because [He] is as if He did not see and perceive people’s sins, for He leads people gently, bending and not breaking, in this way leading away from evils and leading to what is good; therefore He does not chastise and punish, like one who sees and perceives” (AE 409:2, emphasis added).

The Lord does see and perceive our sins. He knows us thoroughly. (As the Psalmist sang: “You know my down- sitting and my uprising and are acquainted with all my ways.”) In addition, He knows that ultimately we are beings who want to know ourselves and be known accurately. And yet at any given time there are things that we cannot accept about the Lord, about ourselves, about others. There are things that we can see but do not yet really deal with. If the Lord is going to lead us further, then He must let certain things remain hidden; other things He must allow to be as they are for the sake of what is to come. And this is why, from our point of view, He can appear to be blind and deaf to evil.

This is contrary to one idea we have of the Lord. We think of the Lord as perfect, as pure, as utterly and uncompromisingly truthful. According to this idea, all that is imperfect, impure, or false stands far away from Him. If He were to draw near to evil, what would happen? Wouldn’t He rebuke it loudly? Wouldn’t He cast it far from Him? Isn’t it abominable, unclean, contrary to His holy and perfect will? Wouldn’t it be crushed, burnt up, destroyed in an instant? The Psalmist speaks this way; he sings of the Lord’s descending and all the mountains catching fire and melting like wax.

But would the Lord be this way when He came? He certainly had enormous power and used it to cut through falsity and evil, and to lay them bare. He certainly had a zeal for righting wrongs, for protecting the good from evil. Our chapter from Isaiah speaks of this quality of the Lord as well: “Yehowah shall go forth like a mighty man; He shall stir up His zeal like a man of war. He shall cry out, yea, shout aloud; He shall prevail against His enemies. I have held My peace a long time; I have been still and restrained Myself. Now I will cry like a woman in labor; I will pant and gasp at once. I will lay waste the mountains and hills, and dry up all their vegetation; I will make the rivers coastlands, and I will dry up the pools” (Isaiah 42:13-15).

What zeal! And yet, if people expected the Lord to be only this way when He came, they were in for a surprise.

Consider Jesus’ stooping to the ground, drawing in the dust with His finger while crowds of people stood around. What would the Lord do? Hadn’t this wretched woman sinned – caught in the very act? Shouldn’t she be stoned? Wouldn’t Divine justice demand this? What a curious picture of the Lord this presents. It appeared, as John recorded, “as though He did not hear.”

Again, think of how the scribes and Pharisees struggled with the Lord’s acceptance of people who were not observant of the Law: He actually ate and drank with them! On one occasion a Pharisee mused to himself. “This man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner” (Luke 7:39). Was Jesus simply ignorant? Or was He condoning her sin? “Who is blind but My servant, or deaf as My messenger whom I send? You see many things but do not observe; Your ears are open but you do not hear.”

The Lord was often “as if He did not see and perceive people’s sins” because His aim was to gently withdraw them from their false ideas and their evil habits. This could not be done if every evil and falsity were confronted and rooted out at once. We can see that the Lord’s work required great “patience and tolerance.” And this is, in fact, one of the ways our text from Isaiah is explained. We are told that it describes “the Lord’s patience and tolerance” (Prophets and Psalms).

How important were patience and tolerance in the Lord when He came! Our state was so wretched and low and His hopes for us were so high! There was so much disorder and blindness. Truth and falsity were so mixed in people’s minds. There could be no simple, quick, and bold remedy that would not jeopardize the good that was there or destroy our freedom. He couldn’t use the mere force of truth to straighten things out – not unless that truth was applied wisely and patiently with the prudence and long-sightedness of Divine love.

And so the prophets don’t just record a picture of the coming Lord as a “man of war,” entering the scene with force, but also of a person with inscrutable wisdom and restraint: “Behold, My Servant on whom I lean, My chosen One in whom My soul delights. I have put My Spirit on Him; He will bring forth judgment to the Gentiles. He will not cry out nor raise His voice, nor cause His voice to be heard in the street. A bruised reed He will not break, and a smoking flax He will not quench. He will bring forth judgment into truth. He will not fail nor be discouraged till He has established judgment in the earth” (Isaiah 42:1-4).

“He was despised and rejected by men …. He was oppressed and He was afflicted, yet He opened not His mouth …” (Isaiah 53:3,7).

“Behold, My Servant shall deal prudently …” (Isaiah 52:13). And this is how He deals with each one of us today. He is present with us with Divine perfection and power, yet He is Divinely patient and tolerant – to the point where He seems not to see or heed our evils.

The Lord’s “blindness” and “deafness,” when we understand them rightly, teach us how we ought to be with one another.

It’s not hard to see how they apply with children. Their faults are so apparent. Their ignorance is so great. There is so much that they must learn and experience before they can appreciate what we appreciate. And they can’t change at once. Their affections must be educated and bent gradually. Selfish affections that are harmful, such as hatred and contempt, must be chastened. But selfish affections that are not so contrary to love, such as pride in self-accomplishment and excelling more than others, must be tolerated and only gradually confronted (cf. AC 3993). For a while those qualities can serve some use.

The case is similar with children’s growing ideas. The limitations and fallacies in them need to be tolerated and not crushed. They see the Lord as capable of anger and of punishing. They think that heaven can be earned by good behavior, with little appreciation for the proper spurt in which good must be done. They think that they can do good from themselves. These ideas contain fallacies and the seeds of terrible falsities. Yet they are stepping stones to truer ideas. They must be tolerated and even fostered for the sake of the innocence that is within them and for the sake of the potential that they represent. A wise adult keeps the end in view and restrains their tendency to correct every error. They overlook when they can.

And are adults all that different from children in these respects? Don’t we need to be tolerant and forgiving of a lot of the selfishness that we see in one another – especially selfishness that’s not blatantly contrary to neighborly love? Don’t our religious concepts contain a lot of fallacies, particularly as we live them (as opposed to our “book faith’)? In fact, don’t wise people even overlook errors and perversions in others when they can? We are told that angels do (see AC 1082-1088).

If we have the end firmly in view, there are often deeper ways that we can help one another than by trying to rebuke and crush bad behavior and erroneous ideas. First, we can “mind our own house” and be a better member of society ourselves; this is a tremendous source of strength to others! (For our private lives touch others from within, spiritually, and from without, in ways that are hard to appreciate.) We can also support the good things we see in others and work to strengthen them. In doing these things we are also in a better position to help influence their ideas with our own sight of truth.

It is important to realize (returning to our sermon’s opening thoughts) that wise “blindness” and “deafness” is not a matter of ignoring all evils. We see this in our story from John. The Lord did not ignore the woman’s adultery. He did not remain silent. He looked up and saw her and spoke to her. And He didn’t just say, “Neither do I condemn you.” He said, “Go and sin no more.”

How would she have felt if He had not looked at her? If she had been forced by silence to turn and slip off like her accusers? She would not have felt known by this Man who was her Maker and Lord. She would not have felt that His forgiveness was credible or meaningful.

So with us. If we would be wise, we can’t just ignore evils in ourselves or in others. When they become clear issues, we must openly acknowledge them. We must recognize (in the case of our own transgression) or communicate (in the case of another’s) love and mercy: “Neither do I condemn you.” We must encourage ourselves or others to move on from where we are: “Go.” And rather than offering blanket acceptance, we should realize and communicate that hope and peace lie in stopping the disfunctional behavior: “Sin no more.’

What the Lord “didn’t hear” were all the accusations being thrown at the woman. He didn’t seem to hear at first their suggestion that she be stoned.

The Lord appears to be blind and deaf to evil because He doesn’t act from truth alone. From truth He sees and hears. But from love He feels and touches. Truth alone condemns – it stones to death. The Lord does not subject us to endless persecution because of our evils and mistakes; He doesn’t listen to the voices of hell which we hear at times, railing upon us, inspiring guilt and anxiety. Truth alone would keep us all in a state of such hell to eternity.

But truth from love is different: it wisely distinguishes one evil from another; it sees to the heart of things; it looks to the end in view. What appeared to the Pharisees as an outrageous flaw was in fact a sign of the Lord’s perfection. “Who is blind but My Servant, or deaf as My Messenger whom I send? Who is blind as He who is perfect and blind as Yehowah’s Servant?”

“He shall not judge by the sight of His eyes, nor decide by the hearing of His ears; but with righteousness He shall judge the poor, and decide with equity for the meek of the earth” (Isaiah 11:3,4).

We all stand before Him in evil and condemnation. And sometimes we stand before each other so. In struggling with our own condition and with others’, may we remember just how merciful and wise our heavenly Father is! He draws near to us, with all the force of Divine holiness, perfection, glory, yet “because of the Lord’s mercies we are not consumed, for His compassions fail not. They are new every morning …” (Lamentations 3:22,23). Amen.

Lessons: Isaiah 42; John 8:2-1 1; AC 6472:2, 4031:4

Arcana Caelestia

6472. The Lord does not compel a human being to receive what flows in from Himself but leads in freedom, and so far as a person allows, through freedom leads to good. Thus the Lord leads a person according to his delights, and also according to fallacies and the principles received from them. But gradually He leads him out from these. And this appears to the person as though it were [done] from himself Thus the Lord does not break these things, for this would be to do violence to freedom, which however must needs exist in order that the person may be reformed.

4031. If a person does not receive good and truth in freedom, it cannot be appropriated to him or become his. For that to which anyone is compelled is not his but belongs to him who compels, because although it is done by him, he does not do it of himself. It sometimes appears as if a person were compelled to good, as in temptations and spiritual combats; but he then has a stronger freedom than at other times (as may be seen above: n. 1937, 1947, 2881). It also appears as though a person were compelled to good when he compels himself to it; but it is one thing to compel one’s self, and another to be compelled. When anyone compels himself, he does so from a freedom within; but to be compelled is not from freedom.


A Sermon by Rev Grant H. Odhner

Preached in Rochester,Michigan  January 19, 1992



It is a common phenomenon that something we begin doing with a sense of higher purpose, in time loses its higher purpose and becomes a rote habit that serves self. For example, we begin giving of our time or money to some “cause” from an unselfish sight of its value, from an idealism and willing sense of duty. But after a while our motives and thoughts subtly drift to our own advantage. First, the thrill of the newness wears off. We do it without much forethought or reflection. Then we find ourselves thinking of our financial contribution (for example) as a tax deduction. Or we find ourselves helping out because we “said we would” or because we want to be thought well of.

This isn’t always the case with noble actions that become habitual. Over a long period of time many of the things we do “on principle” become “internalized” so that we don’t reflect self-consciously about them. We do them spontaneously from unselfish love.

How does this happen? How do our values become internalized in this way? It happens with effort. We need to go through the process of applying principles to our daily lives in a deliberate, self-conscious way. This involves something we might call “pairing”: we deliberately pair with our “working thoughts” higher thoughts about what we are doing and why.

When we’re doing the dishes, for example, we might reflect that washing dishes is a rather low-level job. We reflect on the uses associated with it: it protects us from disease; it enables us to carry on with other uses (viz. tomorrow). We think of the impact that a messy, dish-strewn kitchen has on our attitudes, on the atmosphere of our home, on our own sense of initiative. We think of the uses involved in eating: nourishing the body so that it can work, relaxing and delighting the mind after work, bringing household members together, both physically and spiritually. All these higher uses depend on dishes. And many more things could be mentioned, because all higher uses rest in lower ones: spiritual uses on the natural, domestic, and physical: eternal uses on the daily.

In anything that we are doing any act, any task, any recreation we can do this: we can pair with our present enjoyment or drudgery higher thoughts. This lifts us to a new plane of functioning. And with time and practice it brings a greater sense of delight and purpose to whatever it is we are doing.

The Writings of the New Church provide us with many “higher thoughts” that have the power to elevate the quality of our lives. Among these are some about the neighbor whom we are to love.

All might agree that loving the Lord and loving one’s neighbor as oneself are the essence of religion. These two loves make a Christian. But how do we go about expressing this love? How do we love rightly?

There’s a lot of confusion in our world about what charity (Christian love) is, and about what our primary focus should be in trying to live the religious life. Most Christian churches (other than Fundamentalists) see loving the neighbor primarily as feeling pity for the poor, the hungry, the homeless, and for those who are the victims of social inequity or injustice. They suppose that love is best shown by giving money and providing assistance of various kinds. Other aspects of life are evidently viewed as means to the higher end. Having a job, for example, is a means to earning money, and affording leisure time, which we can share with the needy. In any case, this is certainly the order of priority that their clergy would set.

My point here is not to criticize other churches. Rather I want to set a contrast between this common emphasis and that offered in the Writings of the New Church. The Writings teach that the primary way we love the Lord and our neighbor is by doing the work of our particular calling sincerely, justly and faithfully (see AC 4730:3, 4783:5; D. Wis XI:5; Life 114; SE 6105; TCR 422ff). This is “charity” in the proper sense.

Our “calling” is whatever we happen to be doing as our main employment, what we are busy with day-to-day, whether we are retired, whether we are a mother, a professional, a laborer, a student, or whatever. This is what we are spending most of our mental and physical energy on. This is where Providence has placed us. This is the main arena of our usefulness (or our potential usefulness) to others and to society.

To appreciate why our job should be our main focus as a Christian, and how doing it “sincerely, justly, and faithfully” is loving both the Lord and our neighbor, we need to understand the concept of “use” as the Writings teach it.

Everyone’s life and happiness depend on the common good. We owe so much of our well-being to the health of our nation, our society, and to the health of the various groups of which we are a part! (We easily take this for granted.) And what makes for the common good? We are invited to see that it springs chiefly from the jobs that individuals perform in society, and particularly from the integrity, both personal and occupational, which they bring to their work. When everyone is useful in his or her work, the whole benefits. Each person’s use fits into a whole complex of inter-dependent and complementary uses. Together these make up the common good. Contributing to this common good, from love for it and for the people it blesses, is the essential expression of Christian love and charity (see Char 126-157).

It is easy to be misled into thinking that Christian love is expressed most strongly in acts of generosity and kindness toward people. When someone does something kind for us personally, we notice it. We are aware of the delight that it gives us. This kind of action is tangible. Therefore we tend to think that such acts are the primary acts of love.

But this is not the case! Such acts are important (as we will touch on later) and yet they are secondary. For the greatest good that can be given to any person is the good that comes to them from the common good. And this could not exist without each person doing his or her own daily duties faithfully, justly, and sincerely.

Heaven, more perfectly than here, is a “kingdom” of uses that together make a one. Note how the angels of the highest heaven view their main job:

They have no idea that loving the Lord is anything else than doing goods which are uses, and they say that uses are the Lord with them. By “uses” they understand the uses and good works of ministry, administration, and employment, as well with priests and magistrates as with merchants and workmen. The good works that are not connected with their occupation they do not call uses; they call them alms, benefactions, and gratuities” (D. Love XIII).

We find a similar teaching in the Doctrine of Life applies to us here:

Christian charity with everyone consists in faithfully performing what belongs to one’s calling; for by this, if one shuns evils as sins, one is doing goods every day, and is himself his own use in the general body. In this way also the common (or general) good is cared for, and the good of each person in particular. All other things one does are not the proper works of charity, but are either its signs, its benefactions, or its obligations (Life 114, emphasis added).

This passage raises another reason why our occupation is to be considered our primary focus, namely, that by it a person is doing goods every day. Our work (in most cases) brings us into contact with people daily. Through it we can touch others and find opportunity to affect them for good. What’s more, in our daily work we are led to shun evils. This is where real evils show themselves standing in the way of our doing our work properly and in the right spirit.

The Lord provides continual opportunities to love and serve Him through our life’s work! Doesn’t it make sense that He wants our primary focus to be here?! And isn’t it what we do day to day that molds us into the kind of person we are? Our daily job, and especially our attitude toward it and in it, forms us into a human being. It tests us, matures us, puts before us the most character-determining challenges that we face. True Christian Religion offers the same basic teaching emphasizing this last point:

[Acting justly and faithfully in one’s office, business, and employment] is charity itself, because charity may be defined as doing good to the neighbor daily and continually, not only to the neighbor individually, but also to the neighbor collectively. This can be done only through what is good and just in the office, business, and employment in which a person is engaged, and with those with whom he has any dealings; for this is one’s daily work, and when he is not doing it, it still occupies his mind continually, and he has it in thought and intention. The person who in this way practices charity becomes more and more charity in form; for justice and fidelity form his mind, and the practice of these forms his body (n.423, emphasis added; see also SD 6105; Char 158ff).

Now all of this does not mean that our work is the only area that we should give attention to. Far from it! Living the life of charity involves prayer, worship, reading the Word, thinking and talking about its principles, also instructing one’s children, and like things. These are healthy and proper “signs” or manifestations of our Christian love (see Char. 173-183). There are many duties that good people fulfill that lie outside their proper work (see Char 187ff; TCR 429ff). Charitable people take recreation of mind and body seriously (as well as joyfully). Diversions from their work help them stay “sharp” and actually foster their enthusiasm for their work (see Char. 189ff; TCR 433f). Finally, there is the area of showing good will toward others through deeds of kindness or “benefactions” (see Char. 184ff; TCR 425ff).

Earlier I used this last aspect of the life of charity as a contrast to “doing one’s job.” The reason for this is that the Christian world has largely made charity to consist in benefactions in the first place. This emphasis is wrong, and has led to a lot of confusion, guilt, and even to “charity” that has done more harm than good. But it would be a great mistake to minimize the importance of good deeds to the life of charity! First of all, children and the simple are initiated into a deeper concept of charity through simple, tangible good deeds. In the second place, the common good is greatly served through aid to the needy and poor, through the funding of hospitals, through the voluntary support of educational programs, etc. Finally, on a more personal level, good deeds are vital to fostering unity, good will, and friendship. Where would we be without acts of kindness? Where would society be?

Still, we need to remember that the greatest good depends on the uses which each person performs in society, the chief of which are through one’s daily work. This is a difficult priority to hold as a church among others at our day. Many churches are persuaded that our approach is selfish, a weak excuse and justification for maintaining our comfortable lifestyles.

We need to be firm in our resolve to see a deeper picture of our religious responsibility and hold to it. But see it and hold to it we must! For if we make our job our primary focus for the wrong reasons, if we don’t do it for the sake of our neighbor and the common good, then what others might accuse us of becomes true: we are being selfish and narrow! We are in effect using religion to justify our pursuit of our own well-being. What’s more, our church’s emphases do become mere “intellectualizing” or group narcissism.

What can save us from this is frequent and honest reflection about why we do what we do; also entertaining “higher thoughts” while we work. How we think and what we think day to day determine the spiritual quality of our lives; they determine the depth and scope of our Christian love.

Just think! We can deal with, say, a client or pupil, a co-worker or cashier in so many different spirits! We can do it with only self in mind. We can be trying to gain a service from them. We can be trying to impress them, gain recognition, exert influence, get their business, or simply get it over so that we can get on to what we want to be doing. On the other hand, we can deal with them with their welfare in mind. We can be concerned with furthering them, with their sense of job-satisfaction, with their self-esteem.

More deeply, our thoughts can be lifted above the people to the uses themselves which they are involved in. We can deal with them out of respect for their part in society; we can be trying to further or support those uses (even when we don’t like the people). We can be thinking of the good of our neighborhood, or school system, or company. Or still higher, we can be thinking of the good of our state and country and world! The higher our sights are, the deeper and broader the scope of our acts become inwardly and (perhaps in subtle ways) outwardly.

This is where the pairing of higher and lower thoughts we spoke of earlier comes into play. Higher thoughts about what we are trying to do, whom we are trying to love and serve, and how we are going about it are what lift our minds to function on a deeper plane, and to function more perceptively. And by sincerely lifting our thoughts, over time our love is lifted and ennobled. And all this happens through our daily uses.

May the Lord give us the strength and inspiration to do the work which He has put before us each day sincerely, justly and faithfully. And may we offer up with these “daily sacrifices” sweet thoughts, thoughts from His Word, to guide our hearts and bring eternal meaning to the works of our hands! Amen.

Readings: Deut. 15:1,2,7-11; Matt. 25:14-30; SD 6105.

Spiritual Experiences 6105


Charity toward the neighbor, in a specific sense, is to perform the employment, business, and work which belong to one’s calling faithfully, sincerely and justly. The reason is that this is a person’s daily occupation, the very activity and delight of his life. When, therefore, a person performs this sincerely and justly, his life becomes such, thus becomes a certain charity, in its place and degree. [One’s daily work] may be compared to the germ [of a seed]: . . . from this as the essential, the other aspects of charity, which are called the signs, benevolences and obligations, proceed and derive their essence; for they flow from his life, which in this case is a charity. And without that essence, even though he may have the signs of charity, which are acts of piety and the like, though he may have its benevolences, which are giving to the poor, and similar things, though he may have its obligations, which are such things as are his duties at home and outside his home, then, all these are like a shell without a kernel. It is different when he has the germ and essence already described.

Moreover, such a person does good to the community, and does good to the individuals in the community in their degree. Hence, from the community there flows to him delight of life and every necessary. This obtains in heaven and in the societies there. For everyone is a part in the common body. From performing his work sincerely and justly he becomes a worthy part in the common body. For everyone in a society must be in some work. Works produce the communion, and cause all things to be held in connection; for works contain in them all things human. Wherefore, even in hell they must be in works.