Ten Questions About The Life After Death

Swedenborg Study.comOnline works based on the Writings of Emanuel Swedenborg

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Ten Questions About The Life After Death

A lecture by The Rt. Rev. Philip N. Odhner,
based upon the teachings given through Emanuel Swedenborg.

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  • Is the spiritual world a real place? Are there lands and cities, mountains, oceans and forests there, as on this earth?
  • Does our personality survive the death of the natural body? Will we look the same in body and face? Will we have the same loves and thoughts?
  • Do we meet again those whom we have known and loved, our married partners, children, parents and friends?
  • Does marriage continue after death?
  • What is the form of society in the spiritual world?
  • Will we have occupations and employments there?
  • Are we judged there according to the quality of our life on earth?
  • Does everyone go to heaven?
  • Do we see God there?
  • How can we tell whether that which we hear about heaven is true?

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The knowledge of eternal life is most important to the good of religion with men. The question of whether there is a life after death, and of what quality is that life is one of vital concern to us, not only when we are confronted with the death of those whom we love or with our own death, but also in connection with our consideration of every problem of religion. Without a knowledge of eternal life we cannot possibly understand God’s purpose in creating us, and without this we cannot grasp the nature of His Love, nor the nature of His will with us. Ignorance of the spiritual world may lead men to the doubt and denial of all things spiritual, and thus leave our religion a mere materialistic, worldly thing, without reason and without life.

Emanuel Swedenborg, the Swedish scientist, philosopher and theologian of the Eighteenth Century, stated that he was permitted by the Lord to be with the angels, and to speak with them as man with man, and that he was commissioned by the Lord to write down and publish the things thus revealed to him for the sake of mankind. To quote from the introduction of his work, “Heaven and Hell,” “The man of the Church at this day knows scarcely anything about heaven and hell, or about his life after death, although all things are set forth and described in the Word; yea, many even who have been born within the Church deny them, saying in their heart, ‘Who has come thence and told us?’ Lest therefore such a spirit of denial, which prevails especially with those who have much worldly wisdom, should also infect and corrupt the simple in heart and the simple in faith, it has been granted to me to associate with angels and to talk with them as man with man, and also to see the things which are in the heavens, and those which are in the hells, and this for thirteen years; also from what I have thus heard and seen I am now permitted to describe these, in the hope that ignorance may thus be enlightened, and unbelief dissipated.” (Heaven and Hell, no. l)

Because we believe that the wonderful things revealed about heaven and hell through Swedenborg constitute an entirely new basis for the thought of mankind in the understanding of spiritual things, we present here the answers given in his Writings to ten questions commonly asked about the life after death.

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1. Is the spiritual world a real world?

The spiritual world is a real world. By comparison with it, this world is relatively unreal. In the spiritual world there are all things that are in this world, and many more of which we are not conscious while we live here in the body. There are lands, and cities, forests, fields and oceans, as in this world. Everyone there has a body as in this world, with its five senses, and a mind, with its love and thought. The only difference is that the senses are keener after the death of the material body, the thought clearer, and the love more free.

So real is that world that if you were to die at this moment you would come into the consciousness of your spirit without noticing any difference in your surroundings. You would see the same room, the same city with its buildings. You would not realize in any way that you had passed into another world except that you would be surrounded by different people. Swedenborg relates that many men, on coining into the consciousness of the spirit, which takes place shortly after their death, refuse to believe that they are not still in the natural world before they have been instructed and shown by many wonderful experiments that this is indeed the case.

Many at this day think of angels and spirits as ghost-like creatures of no substance and form, as breaths of wind with no feeling or determined thought. This is because of the materialistic thought that prevails in the world, even in the churches, which supposes nothing to be real unless it is material, and unless it can be perceived through the senses of the physical body. Such people say that if there were a spiritual world, they could see it, and that surely by the aid of all our scientific instruments, by which we pierce into the inmost things of nature and by which we see into the farthest corners of the universe, we could detect some evidence of it.

The simplest reflection on the nature of your own spirit should be sufficient to dispel the fantasies of this materialistic thought. Consider for yourself, do you not live? Do you not have loves and thoughts? Are these not real things? The fact is that your love and thought are what direct your whole life, and that they are so real that nothing else can have any reality to you except that which touches or affects your love and thought. Can you mention anything that has any real meaning, apart from those things that enter and affect the love and thought of men? In a very true sense, love and its thought are the only real things to you. And yet has anyone ever seen love or thought with his eyes, or felt it with the hand? Can you measure them with a yardstick, or weigh them on scales? Has any microscope ever revealed any evidence of what they are in themselves? Or has any telescope revealed their presence in the far reaches of the universe? And yet would you say that for this reason they are not real, and that they have no substance and form?

The truth is that man’s spirit and all things of it have nothing in common with nature and the material world, except while the spirit lives in the natural body. It has a spiritual substance and form which are the verimost realities, and yet which are not material and therefore have not the properties of matter. It exists in a spiritual world of its own, apart from the spaces and times of the natural world. Many people ask, Where is heaven? To this the Lord replied, “The “kingdom of heaven is within you.” By this the Lord did not mean inside your body, in any spatial sense, but that the spiritual world is in the realm of your love and thought. These are spaceless, and yet they are within all natural things that have life. The spiritual world is therefore in and around us, as the reality which creates and brings forth all things in the natural world, just as our own spirit forms our body in the womb. When our body dies we come into the consciousness of that inner world. We do not fly off to some star at the end of the universe; we merely come into a consciousness of that which is within and above the material sphere. We then sense spiritual things even as the spirit in the body sensed natural things.

That the spiritual world is more real than the natural world can be seen from this, that in this world men can hide their real thoughts and feelings by means of the natural body and their material surroundings. They can pretend to be that which they are not, using natural things to mask their true character. So much is this so that we often hear people say that the whole world is nothing but a sham, most of the men in it being hypocrites to such an extent that You can’t count on their being what they appear to be. In the spiritual world this is not so. There the love and thought of men appear in their own true form. There is nothing with which to hide that form. Thus in the spiritual world things really are what they appear to be, whereas in this natural world they often are not what they appear to be. In this world a man may appear selfish when he is unselfish. He may appear old when in spirit he is young. He may appear generous when at heart he is a miser, and so on. In the spiritual world this is not so. The body and form of man in that world reflects in every detail the true character of his love and thought.

2. Does our personality survive the death of the body?

After death a man lives on in every respect the same as before except that he is no longer clothed with a material body, but lives in a spiritual body which is the true form of his love. Man retains everything of his love and its affections, every thing of his thought, everything of his memory. The whole of what we call his personality continues without the least change. Indeed the truth is that a man’s character there comes into its own, for there is much in our spirit which we cannot express in this world due to imperfections of the natural body, but the spiritual body is of living spiritual substance and not of dead material substance, and in it the love and thought of man are imaged forth perfectly. The face, the hands, everything of the spiritual body reveal to all the character of the man. Certain changes would be brought about in our external appearance because of this. Those of deformed body in this world would not so appear in the other world, since such deformity is of the material alone, and not of the spirit. Those who are old and worn out with age would appear once again young and beautiful, since age with its decrepitude and wrinkles are of the material body, and not of the spirit. On the other hand, those of a deformed spirit, those who are selfish and avaricious and cruel, would appear in the spiritual world as ugly and monstrous, thus as their true selves, no matter how young and beautiful they may have seemed here.

3. Do we meet again those whom we have known and loved?

Distance in the spiritual world is entirely according to the quality of a man’s love. Those are spiritually far from us whose loves are very different from our own, and those are near to us who have a similar love. From this law of the spiritual world we often speak in this life, saying that those we love are “very near” to us, and that those for whom we have no affection are remote from us. From this law of the spirit we can see that all who love each other meet in the life after death. Husbands and wives, children, parents, friends, all who love each other are re-united, and live together or near each other according to the nearness of their loves.

In heaven, however, only genuine loves survive. If we have loved someone here on a false basis, thinking them to be that which they are not, this is there made known and a consequent separation takes place. There are no natural relationships in the other life, but spiritual relationships, which arc those of love. A man then is not your brother because he had the same natural father and mother, but only if his love is of a similar quality. If there is a spiritual affinity as to love, then a natural brother is also your spiritual brother; if not, then a separation takes place, even as happens in this world between brothers who have nothing in common spiritually.

In a wide sense all in heaven are brothers, or sisters, since they all acknowledge the Lord as their common Father, but they are close or remote according to their loves. From this fact it also follows that the relationship of parents towards their children becomes a brotherly and sisterly relationship, and does not remain that of parents towards their children. This is in accord with the Lord’s words, “Call no man your father upon the earth; for one is your Father, which is in heaven.” (Matthew 23:9.) Still it is a spiritual as well as a natural law that children derive from their parents a similar genius and a similar love. For this reason it would follow that those who have been in this relation on earth would for the most part live near each other in the life after death, if their spiritual development has been similar.

The joy of the reunion in heaven of those who have loved each other on the earth is boundless, and can only be measured by their joy in continuing to live together in the perpetual growth of their love and friendship into eternity.

4. Does marriage continue after death?

The teaching of the Writings of Swedenborg is that the genuine love of one man and one wife is the most blessed and happy that God gives to human beings. This love is called Conjugial Love, and is an inmost union of the two in love and thought and in every word and deed. In all true marriages on earth something of this love is present, and such a marriage continues on into eternity and is the inmost source of all heavenly joy and happiness. Those marriages on earth in which there is nothing of this true love are of themselves dissolved at death, since such marriages have been of the body alone, and not of the spirit. In this case, if the husband and wife are such as can enter into heavenly society, that is, if they are nevertheless unselfish people who have love to God and love towards their neighbors, a suitable partner is found for each of them with whom they can receive Conjugial Love, and with whom they can live in increasing happiness into eternity. Here again the same law holds true, that a similar love unites, and a dissimilar love separates; but in the case of man and wife the love is not only similar, but it is one with them both.

The Lord said, “They who are held worthy to attain to another age and to the resurrection from the dead, neither marry nor are given in marriage; for they cannot die anymore.” This has been interpreted to mean that the angels are sexless, and that they do not live in a married state. But reflection will show that this teaching does not refer to the marriage of man and woman, but to the marriage of love and faith in each heart and mind. Otherwise, why should the words be added, “For they cannot die anymore”? It would make no sense to say this in connection with the marriage of man and woman. On the other hand the spiritual marriage of man’s love and faith in a good life is what brings him spiritual life. If this spiritual marriage has not taken place on earth, it cannot take place in heaven; and if it has taken place on earth, nothing can ever bring about its destruction in the life after death. Compare also the teachings in Genesis 5: 1, 2, “In the day that God created man in the likeness of God made He him; male and female created He them; and blessed them and called their name Adam.” Here it is evident that man and woman together are the likeness of God and His image. They together are as the Lord said, “one flesh,” and to think that they do not remain such after death is contrary to all the perception of those who are blessed with that true love which is called Conjugial.

Swedenborg testifies that all in the heavens live in the married state with that partner who is one with them in love.

5. What is the form of society in the spiritual world?

The teaching is that the angels for the most part live in societies, larger and smaller, corresponding to the cities and towns of this earth. Some also live apart, as it were in rural districts. Each society has its own form of government, just as each country in this world. The form of government is adapted to the genius of the people in those societies. But they are all alike in this, that the government is one of mutual love, and is administered through instruction. There is no necessity of compulsion since all in the heavens are in the love of the common good.

Wealth in heaven is measured only by the reception of wisdom from the Lord. This the angels receive each in accord with the use which he performs to his society. All their necessities, such as their spiritual food, clothing, and shelter, are given to them freely, in accordance with the needs of their functions and offices. There are rich and poor there, in the sense that some receive more of wisdom than others, and some perform more exalted uses than others. There is however no sense of proprietorship, as all acknowledge that what they have is from and of the Lord alone, and each one wills that all that is his should belong to everyone else. According to the teaching in the New Testament, the rulers consider themselves as the servants of all. All contribute to the common good, and receive the requirements of their happiness from the common good.

In this the form of heaven is as the form of the human body, in which each part contributes to the health of the whole, and each receives from the whole that which is necessary for its own good health. In fact the societies of heaven perform functions for each other corresponding in every way with the uses which the different parts of the body perform for each other. The whole of heaven is thus like one Grand Man, and is so seen by the Lord. This Grand Man may be called the Body of the Lord, in which He lives, and in which He rules as the soul of man lives and rules in his body.

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6. Do we have occupations and employments there?

Many people entertain the idea that heaven is a place of eternal rest, and by this they understand a place where men do no work, but sit around in eternal idleness. Nothing could be further from the truth. Every man was created to be of service to the human race. All joy and happiness which are genuine come to man from the performance of the service for which he was created. Even in this world we can see that a man who does nothing, who contributes nothing to the good of his fellow men, cannot be happy. In heaven everyone performs some function or office in accordance with his genius and abilities, and in the performance of this work lies all heavenly joy for him.

The teaching that heaven is a perpetual Sabbath does not mean that the angels do nothing but attend church services and sing hymns or play on harps. By the perpetual Sabbath is meant rest from the combat against the evils of their self-love. They do indeed glorify God, but this they do in the performance of their daily work. To glorify God means, “to bring forth the fruits of love; that is, faithfully, sincerely, and diligently to do the work of one’s own function, for this is of the love of God and of the love of the neighbor. And this is the bond of society and its good. By this God is glorified, and then by worship at stated times. Have you not read these words of the Lord, Herein is my Father glorified, that ye bear much fruit, and ye shall become my disciples?” (Conjugial Love, no.9.)

7. Are we judged there according to the quality of our life on earth?

Every man is judged in the spiritual world according to the quality of his life on this earth for the reason that his love is according to his life, and all judgment in the spiritual world is according to the love. If the love is selfish, its quality is evil. If the love is unselfish, its quality is good. A man’s character takes on a certain fixation in his bodily life in this world, according to his free choice and determination in spiritual things. For this reason the essential quality and order of his loves is not changed by death. Nevertheless no man is to be judged by the external appearances of his quality in this life. It is his ruling love, his ruling motive, that determines a man’s true character, and this is not always seen in this life, but becomes evident in the life after death.

Although man’s essential character and ruling love remains the same after death, this does not mean that he does not progress. Every spirit progresses in the perfection of his life, increasing in knowledge, in wisdom, and in the extension of his .usefulness into eternity. This may be illustrated by the fact that as we progress in age in this world our loves, our essential character, become more and more fixed, but that we never cease to learn, and grow continually in wisdom of life.

8. Does everyone go to Heaven?

Every human being whatsoever that has been born into the world, even if he has lived but for a moment, is an immortal soul, and lives to eternity in the spiritual world. The question as to whether all in that spiritual world are in heaven, or whether some go to hell is clarified by this; that every man lives there in his own love, and if his love is unselfish, a love of God and the neighbor, he is in heaven, since heaven is made by those loves; if his love on the other hand is a selfish love, so that he loves self and the world above all things, then he is in hell, since those loves make hell, and are hell in themselves. The fire and brimstone of hell mentioned in the Bible are nothing more or less than the activity of the evil loves of self and the world and their enjoyments. Hell is then nothing more than a continuation of the life of the loves of self and the world with those who choose to remain in them during this life. It is not a place of torture or eternal punishment, but merely the fatuous life and happiness which are received by those who are ruled by those evil loves.

Every man, no matter what his religion may be, is brought into heaven and is instructed in such a way as to receive the truth according to his genius, if he lives according to his religion, and in some measure combats and overcomes the rule of his self-love.

9. Do we see God in the life after death?

The God of Heaven is the Lord Jesus Christ. There is no God beside Him. The minds of Christians have been confused by a misinterpretation of the teachings of the New Testament, to the effect that the Father and the Holy Spirit are different in person from the Lord. The true Christian teaching is that the Father and the Son and the Holy Spirit are one in the person of the Lord Jesus Christ. As Paul said, “In Him dwelleth all the fullness of the Godhead bodily.” (Col. 2:9.) The Father is the Lord’s soul, which is in Him as the soul is in man. The Son is the Human which the Lord assumed by birth in this world. The Holy Spirit is the Divine which proceeds from Him into the minds of all human beings, regenerating them and raising them to Himself in heaven. There are not three Divines, but one; nor three persons, but one, and that one is our Lord and Saviour Jesus Christ.

The Lord appears in heaven at certain times before the eyes of the angels, and when He appears He is seen as He was in the world, of a like countenance and stature, His face”shining like the sun in its strength” as described by John in the Apocalypse (Apoc. 1:16.) But it must be known that the Lord is not among the angels as one of them, nor does He rule over them in person as a king of this world over his subjects. The Lord is with the angels as their life, as the Love and Wisdom of their will and understanding. He is thus most truly and intimately present in all their affections and thoughts, since these all are from Him, and are His; yea, it is He Himself in them. The angels also see the Lord represented outside of themselves as the sun of Heaven from which come their spiritual heat and light, which are their love and wisdom. The Lord is thus spiritually omnipresent with the angels as all that is good and true with them. So also He is present with the spirits of men while they live in this world. The angels thus see God in all that is good and true. But on occasion for the sake of special uses they see Him also in His Divine person.

10. How can we tell whether that which we hear about Heaven is true?

No one can scientifically prove or disprove anything that is said about the spiritual world, because that world lies entirely beyond the realm of merely physical demonstration. But if we believe in God we must also believe that He can give His creatures the ability to see what is true of the spirit, if they will to see it from Him. We believe what has been revealed through Swedenborg about the spiritual world because everything which he has written about it is in agreement with former revelations of the Word of God contained in the Bible. Also what is said in “Heaven and Hell” and in other theological works given to us through Swedenborg has the self evident authority of all that is Divinely true It is such as to bring order and light into our minds on this most vital subject when before there has been nothing but ignorance and confusion. Add to this that what is said is such as to appeal tosound reason with all men, and is in agreement with all rational thought concerning God and His purpose with men.

No man can believe anything unless there is within him an internal dictate that that thing is true, and unless he can see that it agrees with the Word of God or that it is the Word of God. If, in addition, a thing can be confirmed by his reason and by scientific observations that are seen to be in agreement with it, then that thing is not only seen to be true, but is firmly established as such in the mind. We believe that the revelations of the spiritual world given through Swedenborg more than meet all these requirements for full belief. We believe that ignorance and doubt with men can be entirely dispelled through that revelation, and that our life in this world can thus be given a meaning and a guidance that far exceeds anything that has ever been given to the human race before. We therefore urge you all to read and study “Heaven and Hell” and the other works of the Lord given through His Servant Emanuel Swedenborg.

http://www.swedenborgstudy.com/books/P.N.Odhner_Life-After-Death/index.html

  

 

First Principles in expressions

Physicists seek to discover first principles of the manifest universe. Why? These principles, if identified, would reflect the fundamental nature of reality and represent the origins of natural law and process.

Relativity theory takes us to an essential singularity where matter is crushed into a point of infinite curvature and gravity—which produced the Big Bang.

Quantum theory takes us to a state where the universe exists as a non-local foamy cloud of mere “tendencies to exist.”

String theory takes us back to a multidimensional state where nothing exists but energetic strings, membranes and blobs (of something or other).

Religion teaches that fundamental reality takes us to an Infinite God.

Scientist/theologian Emanuel Swedenborg supported the latter, but applied scientific reasoning to his theistic position. Like some of today’s cutting edge thinkers he anticipated that the concept of causality could have its basis in a reality freed-up from involvement with time and locality. Swedenborg’s model of reality embraced a dynamical nexus between Divine (God’s) order and temporal order. In this model, various states of God’s love flow into (descend) into boundary conditions with increased constraints until finally finding expression in the spatio-temporal arena.

This means that the physical universe and its laws must be expressions or analogs of spiritual laws and God’s essential character. Swedenborg called these causal links between God and physical nature the science of correspondences.

To give you a simple example of this top-down causal relationship between spiritual (non-local) and physical terms, we can look at our mundane everyday expressions and language. The word “seeing” has its mental analog in the word “understanding” which in turn has its Divine analog in God’s Infinite “foresight” and “providence.” In each case the expression is self-similar (corresponds) but becomes less local and physical and more universal as it moves up the hierarchical ladder. This self-similarity allows linkage for God to act in the world. In a top-down causal scheme of reality, all God’s qualities represent first principles—and that which is responsible for the patterning principles and dynamics of the whole multi-tiered system that follows.

Heaven’s angels live in a non-physical realm and are cognitive of the first principles that are contained within all human expression. Every idea or concept that comes to an angelic being’s perception is immediately transformed into its “higher” equivalent or corresponding mental and spiritual quality.

The significance of this is that angels (and specially enlightened humans) perceive deeper levels of meaning within the narratives of Holy Scripture. According to Swedenborg, not only were angels able to apply new degrees of freedom to language but from this loftier viewpoint they could also identify patterns of lawful process and order within the sacred scaffolding and architecture of Scripture. In other words, God’s Holy Word could be studied as a multidimensional and scientific document with the potential of leading physicists to formulate a causal theory from a non-physical (pre-geometric but holy) matrix.

This is a game-changer!

In order to explain these ideas in greater detail, I have just completed a book entitled Proving God. It is now available on Amazon.

https://thegodguy.wordpress.com/
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The Lord God Jesus Christ

The Lord God Jesus Christ
A Sermon by Rev. Grant R. Schnarr

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Our idea of God is the most important concept we can have.
Our spiritual lives are based on this concept. Our spiritual destiny,
including our homes in the other world, are formed by our view of
God. Every aspect of our eternal life revolves around our
understanding and our relationship with our Maker.
Developing a true and working concept of God, though, can be
a challenge. We bring our own conceptions and misconceptions to
this image. Historically humans have perverted or destroyed the
picture of God over and over again, and used a twisted
understanding of God and His will to do many twisted things. The
Spanish Inquisition, Hitler, and others claimed to worship the Lord,
and performed hurtful deeds in the name of the Lord. People can
make up their own God to suit their own bias rather than worship the
true God.

Culture and times can be biased against a true picture of God.
For instance, God the judge might be popular at times, the punisher,
the warrior, or a remote and uncaring Ruler. Or the opposite kind of
God can be held up as an ideal: the ineffective, permissive, enabling,
anything goes God, weak and unable to lead or effect change in the
world. The discussion of gender in relation to God is a good example
of the struggle between cultural bias on every side of the issue and a
struggle to understand Revelation.

In the past history of the Christian church, truth has certainly
taken precedence over good. The Writings tell us that a faith alone
world developed, where good did not count for much, if anything. A
natural outcome was that the world became perceived as a male’s
world, and even as good was suppressed and put down as nothing,
so were women treated the same. In a faith alone culture, male
attributes have been held up as an ideal, and it can be argued that
even much of the feminist movement in the western world in the past
quarter century has made the mistake of joining that illusion rather
than dispersing it. This has caused deep wounds in many, not to be
taken lightly or overlooked as an oddity. When love, perception,
gentleness, nurturing are looked upon as second rate feelings, many
of them to be shunned, those who excel in these areas receive the
constant message that they are not good enough, that they do not
count. From a truth dominated culture a false concept of God is
created, a static God firmly entrenched in a groundwork of rules
seemingly unconnected to life. God becomes a judge whose favor
limits the variety of the human race to those few who hold the correct
set of ideas, and punishes those who do not. God can seem to
become a distant Father who is never home, or who arrives home on
Sundays to lecture and scold, only to disappear again Monday
morning. What would it be like to have nothing at all in common with
this God and be told that this is the true God and you must worship
Him?

Cultural bias not only affects our view of God, but our lives, and
the wounds caused by false doctrines presenting false gods are real.
And so it is that the Heavenly Doctrines come into the world to bring
back the balance between truth and good, to honor both sexes in
their own right, and to offer everyone with an open mind a visible
image of God in a Divinely Human form for what actually is the first
time in religious history. (Read True Christian Religion #787 and
following.) The Writings call upon society to rethink the entire picture
of religion, the entire concept of God. They present a radically
different concept where love and wisdom both reign in the Divine and
in life. The Writings say no to a truth alone world and firmly present
the marriage of truth and good in use as the essence of perfection
(DLW 28-33).

However, while acknowledging the wounds created by false
doctrines of the past, how do we form a true picture of the Lord,
which reflects all of humanity, without bias from past or present
cultures? How do we begin to heal the wounds that many have felt by
cultural misconceptions of God, and at the same time not create more
wounds by creating more misconceptions? We want to see God
through our own eyes, but how do we do this without creating God
with our own hands, in our own image?

Wounds heal over time, and there is no quick solution, but there
are answers to all of life’s questions that can help heal. The Writings
are called the leaves of the Tree of Life, for the healing of the nations.
Revelation from God is the source of healing, if one can approach it
and accept it. Revelation was given to guide us to an ever growing
understanding of the Lord. Revelation presents a picture of the Lord,
a living picture, and through this Window into eternity we can behold
the face of our Creator, and see our own face reflected therein.

What does Revelation teach us? More than we can learn in a lifetime.
Truth from the Word is infinite, but we can take a few principles and
apply them to this issue, to begin to build a healthy and genuine
concept of God. First, the Heavenly Doctrines teach us to look to our
Maker from essence to person, and not from person to essence. This
is an important teaching to help us approach our Maker.
“Everyone who thinks of God from person only,” the Writings
say, “and not essence is thinking materially. For instance, a person
who thinks of the neighbor from the form only and not the quality is
thinking materially…

Think of God from essence, and from that of His person, and do
not think of His person and from that of His essence. For to think of
His essence from person is to think materially of the essence also;
but to think of His person from essence is to think spiritually of His
person” (Apocalypse Revealed 611:7).

Thinking of God from person to essence is not helpful to us.
Looking at the Lord’s material body from a corporeal point of view,
and translating that into the essence of God, is not helpful. In modern
terms, getting hung up on the physical form of the Lord while He was
on earth, and allowing the physical form of the Lord to dictate how we
think of the essence is not helpful. An example of this would be
statements that say the essence of God is male or female. That is
thinking of God from person to essence. God is the I AM, while the
origin of gender, God in essence is above gender. To attribute
qualities of creation to the uncreated is like calling the Potter clay.
But that does not mean that all attributes of what we call humanity are
not from the Divine. Of course they are, and that is why every human
being, whether white, yellow, black, male, female, disadvantaged,
disabled or healthy and whole can approach and be conjoined with
the Lord.

But this is accomplished by approaching the Lord from essence
to person. Through a recognition of the all-encompassing God, the all
loving, all wise, ever creating, ever nurturing Force, from whom all
people and things come, we look to the Divine Human. We see these
infinite and Divine qualities in the Lord Jesus Christ. When we do this,
we allow the invisible to be visible, as the Writings say, in the air or on
the sea, with His arms opened inviting you into His embrace (True
Christian Religion 787). This is how conjunction with God takes place,
through the visible, tangible, lovable, approachable Lord Jesus Christ,
as revealed in His Word.

But we are to worship Him as the Lord as Jesus Christ and no
other. To worship Divine attributes by any other name is to make God
invisible. The Writings tell us, “In respect of His Divine Human the
Lord is the Mediator, and no one can come to the Divine Being itself
within the Lord, called the Father, except though the Son, that is, the
Divine Human… Thus the Lord as to His Divine Human is the actual
joining together. And if people cannot do this in thought how can they
be joined to the Divine itself in love.” (Arcana Coelestia 6804:4)
The Writings go on to say, “He was pleased to take upon Himself
human form, and this to allow people to approach Him … It is this
Human which is called the Son of God, and this it is which mediates…
This is why the Son of God, meaning the Human of God…is called
the Savior, and on earth Jesus, which means salvation.” (True
Christian Religion 135:4)

And so the Lord said, “I am the way the truth, and the Life. No
one comes to the Father except through Me. If you had known Me,
you would have known the Father also; and from now on you know
Him and have seen Him.” (John 14:6-7)

The invisible soul of God is at once revealed and made
manifest in His own Humanity, now revealed in His Word, and
proclaimed to us in the Heavenly Doctrines as the Lord God Jesus
Christ. Can we see the essence of God within His person? Can we
allow God to be both Divine and Human? The image of the Divine
Human is a blessing to those who long to understand and be
conjoined with the Lord. A newcomer of the church once said, “When
I was young I heard about God, the great and powerful Almighty. He
clapped His hands, the thunders roared. He batted His eyes, the
lightening flashed. Boom! God? God scared me. But when I read in
the Writings that this gentle shepherd named Jesus, who Himself
called a lamb, who held the children, healed the sick, and taught so
many loving things, that this man was God, well, that did for me.” The
question might be asked,

“What does it do for you?”
The image of the Lord Jesus Christ as it appears in the Gospels
and as it is explained in the Heavenly Doctrines, is given to the
human race to bring conjunction with the Divine, the true Divine, and
with that — healing. Although it is no doubt difficult for some, because
of real abuse of false doctrines in the past, to approach this image as
presented in the Word will bring healing. This image when viewed
from essence to person can be in filled with a variety of descriptions
from the Word, which represent every aspect of humanity. Jesus
does bless the children, heal the sick, feed thousands of hungry
mouths, cries for His people, and calls each of us to arms of love and
compassion. He says,

“Come to Me all you who labor and are heavy laden, and I will
give you rest.” (Matthew 11:28) He cries out to a church that has
gone astray in faith alone, He says, and listen to His words,
“Jerusalem, Jerusalem, the one who kills the prophets and
stones those who are sent to her! How often I wanted to gather your
children together, as a hen gathers her chicks under her wings, but
you were not willing! See! Your house is left to you desolate; for I say
to you, you shall see Me no more till you say, ‘Blessed is He who
comes in the name of the Lord.” (Matt. 23:37-39 )

Can we say these words? Can we see our Lord and Savior as
all encompassing, containing the source of all that is human and
Divine? And can we worship Him as He has revealed Himself in His
own Word? Then we will truly be able to see Him, and say with full
hearts, “Blessed is He who comes in the name of the Lord.”
What is the essential message of the New Church? Is the
message of the New Church that God is inaccessible to some people,
for no fault of their own? Is the message that if you have a hard time
picturing God that you should give up and go somewhere else? The
answer is NO! Is the message of the New Church that anything
goes? You can make up your own God here, in any fashion you
choose? The answer is NO! The message of the New Church is clear
in the Writings, preached by the lips of the apostles themselves, and
held as a hope for all people everywhere, from whatever background
or origin, so that they may be conjoined with their Creator. This
message is for everyone, to be in filled by every individual in a way
that she or he must, in order to see and feel what it means to them.
The message is that the Lord God Jesus Christ Reigns, and His
Kingdom shall be forever and ever. Blessed are they who come to the
marriage supper of the Lamb (True Christian Religion 791). The Lord
promises us, “Behold, I am coming quickly, and My reward is with Me
to give to everyone according to their work” (Rev. 22:12). May
ourresponse be with open hearts and minds, and with joyful lips,
“Even so,come Lord Jesus!” (Rev. 22:20)
Amen.
Lessons: Isaiah 42:1-9; John 14:1-11; Arcana Coelestia 8705

https://newchurch.org/

DAILY INSPIRATION

“Love wants to love and it wants to be loved.”

True Christian Religion 99

The First And Second Death

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<< THE FIRST AND SECOND DEATH. >>

“And I say unto you my friends, Be not afraid of those that
kill the body, and after that have no more that they can do.
But I will forewarn you who in ye shall fear : Fear him,
which after he hath killed hath power to cast into hell ; yea, I
say unto you. Fear him.”
—Luke xii. 4, 5.

THERE is no subject, it would seem, which would interest man so much as that great change in his existence which is called death, and yet there are few questions concerning which so little is known and so many errors prevail. The most common opinions concerning it are that it is a mystery, a terror and an agony ; that it was sent upon man as a punishment for disobedience, and that it is a standing monument of the Divine displeasure. Consequently, men almost universally shrink from it with horror, and to many it is the one dark cloud and terrible dread of life. Poets and orators and Christian teachers hold it up as the most awful calamity, and it is the severest punishment known to human laws. But much of the mystery and terror that invests it is due to entire misconceptions of its origin and nature, and these misconceptions seem to have their origin in confounding the two deaths and attributing to one the qualities that belong to the other. Men have attributed to natural death the pains and sufferings that belong only to spiritual death. Indeed, most men overlook the second death entirely, and, if they think of the subject at all, think only of natural death.

A careful examination of the Sacred Scriptures and enlightened reason will show us that natural death, by which we understand the separation of the soul from the body, was not sent upon man as a punishment for sin, but is an orderly step in the progress of his life. It was not this- death that came into the world by sin. If man had never sinned he would still have cast off his material body and passed on into the spiritual world.

We need go no further than the first intimations of death which we have in the Sacred Scriptures to learn that it was not natural death that came by sin. The warning given to Adam and Eve was, ‘* In the day that thou eatest thereof thou shalt surely die.” (Gen. ii. 17.) But they did not die a natural death in that day. Either that was not the death referred to, therefore, or the warning was a false one. And this we cannot for a moment suppose. So when Moses said to the Israelites,” See, I have set before thee this day life and good, and death and evil” (Deut. xxx. 15), he cannot mean natural life and death, for if they had obeyed every one of his commandments they would not have lived forever in this world. The Lord also commanded Jeremiah to say to the Jews, “Thus saith the Lord: Behold, I set before you the way of life, and the way of death.” (Jer. xxi. 8.) In the Psalms also it is said, “Thou hast delivered my soul from death.” (Ps. Ivi. 13 ; cxvi. 8.)

The apostles also often speak of death in this sense. But what our Lord said to Martha is conclusive upon the subject, “Whosoever liveth and believeth in me shall never die.” (John xi. 26.) By this He could not mean natural death, for multitudes which no man can number have lived and believed in Him, and their bodies have returned to the dust from which they were formed. When the apostle says that death came by sin, and that death has passed upon all, for that all have sinned (Rom. v. 12), he evidently means the death of the soul. There is no evidence in the Bible that natural death was caused by sin. It is a mere human inference. It is no doubt true that much of the sickness and pain that generally precedes and attends our departure from this world is more or less remotely caused by sin, because evil desires and false principles lead to the violation of physical laws, to intemperance in eating and drinking, to anxieties and excitements and disorders of life. The average duration of human life in this world has without doubt also been much shortened by evil, for we know that the average duration of life increases as civilization advances and men become more observant of the laws of life. But there is no evidence that man would live forever in this world even if he lived a perfect life. Immortality in this world is certainly not taught in the Bible, and there are many rational considerations and inferences from the Sacred Scriptures that show conclusively that it is not according to the purposes of the Divine wisdom that man should live here forever.

So far as our knowledge extends, the existence of every living thing organized of matter is limited. It has laws of birth, growth, and decay. There is no exception. Every plant in the vegetable kingdom, for example, attains its growth and does not pass beyond a certain limit. It may remain stationary there for years, for centuries, and yet the moment it stands still it begins to decline, and eventually it will fall and perish. The same is true of the animal kingdom. There are no exceptions to the law. Now, it is worthy of notice that animals and vegetables have not sinned ; they live according to the true order of their creation. Man, as to his physical nature, is an animal, and the laws of his generation, development, and life are the same. There have been, and no doubt are still, multitudes of human beings who have lived in perfect health. And yet they grow old and die. Nor do they die of any disease ; when the body has done its work it shrivels and falls from the soul as the husk from the corn.

But again, so far as human observation extends, the development of organized beings and things proceeds by distinct steps, the prior acting as an instrument for the creation of the succeeding, and being left behind it in the ascent. In the vegetable kingdom, when the germ expands, the outer covering which contained it is thrown aside ; the blossom fades and perishes when the fruit is born and begins a distinct existence ; and again, the husk and chaff and rough covering which have served as a body and vessel and protection for the fine, fluent substances of the seed during its formation wither and die when the seed is ripe. The same order and method prevails in the animal kingdom. This is beautifully exemplified in insects. There are three distinct steps in insect life. A caterpillar is hatched from an egg then it becomes a chrysalis enclosed in a hard covering, and apparently almost lifeless, and then a moth or butterfly. During these metamorphoses, or changes of form, it never goes back and resumes its former state. The moth does not become a worm and the worm an egg. But it continually advances until it completes the cycle of its life, preparation being made in each state for the succeeding one.

Have these analogies and this method of the Divine wisdom, which is universal so far as we know, no significance ? So far as our observation extends, we find creation and life proceeding according to the same order and method in man as in all other creatures. Can we suppose that the order is reversed the moment we reach the limits of our own observation ? Man is a spiritual being. He has a spiritual body, for the apostle Paul declares, ” There is a spiritual body. ” Man has a nature of a degree distinctly higher than the animal, than any other created being. And is it not according to all the analogies of the Divine method of creating that man should attain his highest state by successive changes of state? continually throwing off and leaving behind those materials and instruments which have been used as means for its attainment ? If there is any force in reasoning from universal methods, I do not see how we can come to any other conclusion than that natural death is a step forward in life, if man has a distinctly spiritual nature, a spiritual body.

But if the laws of analogy did not point with sure indications to the great truth that natural death is only a step forward in life, we might infer it from the infinite nature of the Divine love and wisdom. Suppose it had been the original intention of the Creator that man should live immortal upon this earth, there must soon have been a limit to the number of human beings He could create ; for while man lives upon the earth clothed in a material body he must be fed with products from the earth, and even in the most perfect order of things the limits of its power to sustain human life must be reached ; and when that hmit is reached the whole order and nature of man must be changed. Society must to a great extent become stationary. No new elements could be constantly added to it ; no new varieties of character be constantly adding to its perfection. Conceive for a moment the earth to be crowded with a population to the full extent of its capacity to support life, and the same beings to dwell upon it forever, with no infancy, no childhood, no old age, nothing to call forth our sympathy, nothing to awaken fresh and lively hopes,—would not such a state be more like the dead level of a stagnant pool than the running stream of an ever-varying life? Would not some of the elements which seem most important and even essential to human happiness be wanting ? But suppose the earth to be filled with happy people. Could the comparatively few human beings the earth could sustain satisfy the infinite love of the Lord?

There is something of the infinite even in the material world. We see it in the variety which everywhere exists ; no two things or beings are alike. We see it in the tendency of every plant and animal to reproduction and multiplication. Can we for a moment suppose that man, who stands at the head of the Creator’s works, should be the only exception to this law? that while plants and animals are produced in endless variety in a circle of successive generations, man, who was created in the image and likeness of God, should soon reach the limit of his numbers, and beyond that limit could know no increase through the coming eternity ? How much grander the idea, and worthier of infinite love, and more in accordance with all we know of the Divine methods, that an endless succession of generations should be born upon the earth and transplanted into the heavens ! Thus human life upon the earth, instead of being the completed work of the Lord, is only its beginning. Earth is the nursery and seminary of heaven, where human souls capable of receiving the Divine life and reciprocating the Divine love, capable of loving and being loved, can be born with endless variety and number.

But again, if man was born to live forever in this world, what becomes of all the promised blessedness of heaven ? Are we not taught in the Sacred Scriptures, both by positive precept and inevitable inference, that heaven is a better and more perfect world than this? What becomes of the happiness which eye hath not seen, nor ear heard, nor heart conceived? Is heaven, the abode of the angels and the Lord, a mere refuge from this world? and does its principal excellence consist in the contrasts it furnishes to this life ? Would there have been no mansions in heaven for us if there had been no sin upon earth ? Would there have been no songs of joy there by human voices if there had been no wail of sorrow here ? Even upon the supposition that the angels are a race of beings distinct from men, would heaven be as perfect, would the angels be as happy in their bright abodes, without a constant accession of human beings from the earth to instruct and love ? If you insist that man was born to be immortal in this world, but that the happiness of heaven exceeds anything possible to this life, as the prevalent theology does, you admit that man has been a gainer by sin ; he has escaped from a world of material limitations and imperfections and gained entrance to one where all the conditions of his existence are perfect, where he can associate with angelic beings and enjoy a fulness and perfection of happiness impossible to this. If you admit that heaven would not be as perfect without a continual influx of life from this world, you admit that both angels and men are gainers by natural death.

Whatever view we take of the subject, then, I see but one escape from the inevitable conclusion that natural death has in itself no real terrors ; that it is an orderly step in man’s successive creation, and a part of the great original purpose of the Divine love and wisdom, according to which there is to be an endless succession of human souls created upon the earth, who, after passing through various stages here, are to find their final home in the spiritual world. I say I see but one escape from this conclusion, and that is in the admission that the spiritual world is not so real and perfect a world as this. And that admission involves so many and great absurdities, such an entire inversion of all the methods of the Divine order ; is so contrary to the whole tenor of the Word and subversive of the precious promises and immortal hopes it holds out to us, that it seems Impossible that any rational mind could entertain it for a moment. If the spiritual world is not the vain dream of an idle fancy ; if the Lord and the angels and the promises of heavenly blessedness are not fallacious hopes, then that change in our organization, that disrobing of the spirit by its resurrection from the material body, that escape from the imprisonment and bonds of the flesh, which men call death, has no real terror, and, instead of shrinking from it with horror, we ought to welcome it as our deliverer from bondage, as an introduction into life.

And without doubt we should regard death in this light if we had not invested it with terrors which belong to an entirely different subject, and lost air true idea of the nature and reality of the world to which it introduces us. Before man had so far receded from that world by a life of evil as almost to forget its existence, death had no terrors. It was the gate of entrance into a new life. He lay down to sleep with the delightful hope and perfect confidence that he would wake in a new world. Death was going home ; it was the conscious entrance into a higher state of being. It was the happy reunion with loved ones who had gone before. It was a step which brought him nearer to the Fountain of all life and the Author of all human blessedness. How could it be regarded with fear? How could the soul shrink from it with horror ? Suppose the chrysalis, imprisoned in that hard covering we may call its body, buried in the earth and limited to a bare existence, could have a perception of the change that is soon to take place in its state. It is soon to burst the gates of its present life and emerge into a new world of light and beauty. Instead of being buried in the dark earth, it is to soar aloft through the air, to bask in the light and warmth of the summer sun, to sport in joyous flights in happy bands, to feed upon the honeyed dews and the distilled sweets of flowers.

Do you think it would look forward to such a change with dread ? But the change from the chrysalis almost devoid of life, shut up in the dark, to the gay and beautiful insect is not so great as the change that takes place in man in his resurrection from the material body. This change, then, which men call death, this putting off of the material body, is not, cannot be, an interruption of the Divine plan, a thwarting of the Divine purposes of good towards His human children. It must be the fulfilment of those purposes. All Scripture properly understood, all right reason, teaches us that it must be so. To deny it is to plunge into inexplicable absurdities. But there is a death which we ought to fear, and from which we shall do well to shrink with horror, and that is spiritual death, sometimes called the “second death.” This death does not consist in a cessation of existence, nor in the departure from this world to the spiritual world, but in the inversion and destruction of the true order of man’s nature.

Man is said to be alive, in the Word, when he receives life from the Lord according to the original order and constitution of his nature. The Jews were promised life if they would obey the laws of the Lord. The whole Word is full of the same promises. ” If thou wilt enter into life,” said our Saviour, ”keep the commandments.” He came that men might have life. This was spiritual and not natural life. And the reason why life is promised on the condition of keeping the commandments, and often as a reward for keeping them, is because the commandments are the laws of life. The rewards are not arbitrarily given, but follow as a consequence, as the physician may promise health on the condition of our obeying the laws of physical life.

Man was created by infinite wisdom according to a certain order. By observing this order he would attain his life, a life ever increasing in fulness and degree. Any deviation from that order would be attended with some loss of life. It would prevent man from receiving life from the Lord in its fulness and perfection. The moment man violated a law of his spiritual nature he suffered some loss of spiritual capacity. Man began to die. This was the warning the Lord gave Adam and Eve, “In the day that thou eatest thereof, thou shalt surely die.” And the warning was not an idle one. They did die in the day, not the natural day of twenty-four hours, but in the state and according to the degree that they ate of the forbidden fruit, which was evil. And this is a universal law in all orders and degrees of the creation. When the laws of vegetable life are broken, the plant begins to die. When the laws of animal life, of man’s physical life, are violated, the animal and the body begin to die. Death follows as an inevitable consequence. It is not arbitrarily inflicted. As the soul is immortal, spiritual death is not the cessation of existence, but the loss of the soul’s ability to receive life from the Lord in true order. The substances which compose the soul cannot be dissipated as the material elements which compose plants, animals, and the material body can. Man as a spiritual being must continue to exist, but in a state of spiritual death.

There are two principal characteristics of this death worthy of our notice. First, it is a loss of life. Man was created by the Lord with the power of perpetual and indefinite advancement in his capacity to know and love and be happy. The more we learn, the more we are capable of learning. The more we love, the more we are capable of loving. The more we enjoy, the more we are capable of enjoying. So that the feeblest child upon the earth may ultimately pass beyond the present state of the highest angel. But spiritual death arrests this development. It closes up the higher degrees of man’s mind against Divine influences, and shuts out the light and life of heaven. His whole nature becomes stunted and dwarfed. He stops in the grand and endless career of life at the beginning, and loses all the glory and blessedness of the eternal future. And no finite mind can estimate that loss. Men are often inconsolable at the loss of property or office, on account of hinderance in some earthly career, but that is a mere nothing compared with his loss who dies at the beginning of life. How sad it is to see a blind child ! By the death of his eyes how much he has lost ! He must wander in darkness through the earth, comparatively helpless, for ten, twenty, fifty years, unconscious of its beauty of form and color, of the significance of expressive faces and gestures, of the changing glories of the seasons, of day and night, and the ever-shifting play of things by which the web of human life is woven. How great, how irreparable, how sad the loss ! And yet what is that compared with the loss of one’s spiritual sight? Nothing,—absolutely nothing ! One is the loss for a few years of the sight of earthly things, the other the loss to eternity of the inexpressible beauty and glory of heaven. This is but one of the senses.

Suppose you had held in your hand the first grain of wheat that was created. You planted it, and in time it just pushed its head above the ground, and there its progress is arrested. It remains a green blade, but becomes nothing more. What a loss to humanity ! Thousands of millions of acres, waving with golden harvests, the staff of life for thousands of generations, broken. It surpasses the power of the finite mind to conceive the loss to humanity, and yet that is nothing compared with what every soul will lose whose progress is arrested in the first beginning of life by spiritual death. ” What shall it profit a man, if he shall gain the whole world, and lose his own soul ?”

You observe that I say nothing so far about pain and punishment, but speak merely of loss of attainment, of what man does not gain, of the endless and only less than infinite blessings the Lord intended for him which he fails to receive. And if he were to stop there, like the grain of wheat arrested in its growth, and suffer no pain, suffer nothing but the loss, can you conceive anything more terrible ? What a blasting of hopes ! What bankruptcy ! What eternal ruin ! Who would not fear a death which closes the gates of such hopes against us and bars us from the possession of such endless and ineffable joys ? But this is not all. By that inversion of life which we call spiritual death the soul comes into such a state of disorder and discord with the Fountain of life and with all outward things that it is filled with perpetual pain. It is not my purpose to describe the woes and agonies of the second death. We all know something of what they are, for there is not a sorrow or pain that afflicts human hearts that is not the effect of the second death. Count up your own sorrows, the pain from blasted hopes, the pangs of regret, the stings of remorse, the chafings from conflicting interests, the smarts of jealousy and shame, and the great shadow of fear that lies like a cloud upon all hearts ; measure the sum of human suffering in the hearts around you, and they will declare the awful consequences of this death in a language more forcible and eloquent than the painter’s colors or the writer’s words. Add to these, if you can, the future consequences of this death, the night that has no hope of a coming morning, the cup of misery that can never be drained, the feverish and tormenting desires that can never be appeased. Is there not reason in the Divine words, ” And I say unto you, my friends. Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear : Fear him, who after he hath killed hath power to cast into hell. Yea, I say unto you. Fear him” !

Is there not every reason to fear this death ? Human language is totally inadequate to express its horrors. Human imagination cannot adequately conceive its awful terrors. You may fear it ; you ought to fear it; teach your children to fear it ; warn your friends and neighbors to fear it. It is the most terrible thing in the universe. And yet men do not fear it. They play and dance with it ; they crown it with roses, and sink willingly into its embrace. Gentle and timid women, who would scream at a harmless insect and fall into a swoon at the sight of blood, will gayly and boldly toy with death ; will greet it with gay laughter and song, and cherish it with its hideous deformities and the sting of its endless pain in the secret shrine of their hearts. And men who call themselves ruined if they lose money, who are ashamed of goodness and have not sufficient courage to say, I have done wrong, are bold enough to do the wrong.

I know of no illusion of evil so cunning and destructive to human souls as that which conceals the horrors of real death with deceptive and vain delights, and invests a mere step in life with all the horrors of death. How we mourn when a beloved one is translated ! We look at the body which is cast off, and our eyes are blinded with tears. But who weeps over the dead souls that fill our houses and throng our streets ? The stir and bustle and noisy activity that everywhere meet the eye and fall upon the ear are not the sounds of life. The shout and song that come from festive halls are not the sounds of living souls, but too often the wild, mad revelry of death. And the earth, this beautiful and glorious earth, created to be the birthplace of immortal souls and the sweet cradle of infancy, the nursery of heaven, has become a vast sepulchre, a dwelling for the dead, a grave in which human souls are buried.

We die spiritually before we do naturally. The death of the body only lifts the veil and reveals to us in clear light the death of the soul that already exists, and permits us to pass on to its full consequences. When the body has performed its use, it fades like the blossom, it withers and falls like the husk, and reveals the life or death that exists within. It does not cause it ; it does not add to it or subtract from it, any more than the removal of the chaff adds to or subtracts from the wheat. Let us not, then, confound these two things so entirely distinct and different, and live in constant dread of that death which is but an orderly step in life and a provision of infinite mercy, while we forget the real danger of our souls.

Author: Chauncey Giles, From Progress in Spiritual Knowledge, 1895

http://www.scienceofcorrespondences.com/white-horse.htm

Copyright © 2007-2013 A. J. Coriat All rights reserved.

 

OTHER SITES WHERE YOU CAN READ/SEARCH SWEDENBORG

Will we meet in heaven – my partner and I?

Spiritual Questions & Answers

Discovering inner health and transformation

Poets sometimes voice a feeling that even death cannot break the bonds of love. That even after their demise a  loving couple meet in heaven.

meet in heaven
Elizabeth Barrett Browning

I love thee with a love I seemed to lose
With my lost saints, — I love thee with the breath,
Smiles, tears, of all my life! And, if God choose,
I shall but love thee better after death.

(Sonnets from the Portugese XLIII by Elizabeth Barrett Browning)

But does love really transcend bodily death and do you and your loved one ever meet in heaven or in another form of afterlife for that matter?

We do meet in heaven according to Leslie Flint

The psychic Leslie Flint held seances in which voices could be heard speaking. A recording includes an account by a man named George Wilmot purportedly from beyond the grave. According to this communication, we do meet in heaven again. This man awoke in an afterlife and said he met there a young woman he  was sweet on during the war in France before she died together with her family.

Through Flint’s mediumship Queen Victoria was also heard speaking. Of Albert, she said
“We are still very, very concerned and interested in all the things that transpire in your world.”

Flint was involved in thousands of experiences in which people spoke to deceased loved ones and the deceased responded in normal conversations. Their voices did not come through the medium’s mouth or from any one else present. Flint was tested hundreds of times using all manner of controls and never once was found to have produced the voices or had any collaborator produce the voices.

For example he was bound to a chair, his mouth sealed with tape. In other experiments he wore a throat microphone to detect possible vibrations in his vocal organs. He was observed through an infra-red viewer. At no time did sounds come from his mouth. In no tests by qualified, skeptical scientists, was anything found to be fake or deceptive.

Does the Bible say we meet in heaven again?

Christians have traditionally thought that angels and the spirits of the departed are
sexless beings — neither male nor female. They point to the words of Christ who said

“At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven.” (Matt 22:30)

However another interpretation of this passage is that Jesus was referring to the kind of superficial impure marriages the scoffing Sadducees had in mind which are not going to be made in heaven.

Do couples do meet in heaven according to Swedenborg?

Emanuel Swedenborg lived over a century before testing of psychics started. However, he did write about his extraordinary communication with spirits in meticulous and comprehensive detail. His books report on both his own experiences of the spirit world and what spirit communicators had told him about it. He addresses the issue of whether husband and wife meet in heaven.

He reports that people after death are male or female not only as to their
psychological makeup but also as to every detail of their spirit bodies. We are told that all of what one loves and desires stays with one in the next life. This is said to be because what one deeply feels is the inner being of one’s life. And this includes one’s sexual inclination and the person one loves.

Swedenborg claims that most couples meet after death, in a `world of spirits’ before they are ready for heaven, recognize each other, associate, and live together at least for a while. So they do not meet in heaven but meet outside heaven. To the extent they are familiar to each other and have things in common, they remain together and mutually explore each other’s true feelings. They start to see more clearly to what extent they had any real affection for each other.

According to this account those, whose minds are inwardly in a state of agreement and unity, progress and stay together for all time in heaven and are said to experience a deep conviction that they had been born for each other, and have a sense of tender love and joy such as they had never known before.

However, those whose relationship is discovered to consist of an inner disharmony, then sooner or later the individual partners have a growing unease. If there is pleasure in having a partner to blame or at least to foil and outwit, this may break out into open enmity, quarrelling, and even combat.

Other partners unsuited to each other realise it is not good for them to stay living together and so separate no matter how long they have lived together in their former life.

We are told those individuals with a heavenly character who are in unhappy relationships separate and  find a new partner with whom union is possible to the point that the new pair do not wish to lead two lives but one.  They are indeed kindred spirits.

Copyright 2012 Stephen Russell-Lacy
Author of  Heart, Head & Hands  Swedenborg’s perspective on emotional problem

http://www.spiritualquestions.org.uk/

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The Transfiguration Of The Lord

The Transfiguration Of The Lord
A Sermon by Rev Kurt H. Asplundh

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“A bright cloud overshadowed them; and suddenly a voice
came out of the cloud, saying, ‘This is My beloved Son, in whom I am
well pleased. Hear Him!'” (Matt. 17:5)
Our subject is the Transfiguration of the Lord, that amazing
event recorded in the gospels of Matthew, Mark and Luke, when the
Lord was transformed before the eyes of Peter, James and John. We
will consider this in four parts, each answering a question: First, what
took place and how did it actually happen? Second, what did it teach
about Jesus? Third, what is its representative meaning? And fourth,
What does it mean for us? What did happen?

The Lord, with His disciples, had come into the region of
Caesarea Philippi, a city north of the land of Israel situated at the
headwaters of the Jordan River. Nearby were the slopes of Mount
Hermon rising to snowcapped peaks. We can remember this
mountain from the 133rd Psalm which speaks of the delightful “dew of
Hermon” descending on the mountains of Zion. Choosing Peter,
James and John who accompanied Him on other intimate occasions,
the Lord went up onto this mountain to pray. The disciples, seemingly
dozing off after their climb, suddenly became fully awake to observe
that their Lord’s face was altered as He prayed, now shining like the
sun; and His clothing glistened with whiteness, like the snow, beyond
any imaginable whiteness of clean linen. Also, the disciples saw two
men whom they recognized as Moses, their ancient lawgiver, and
Elijah the prophet, who appeared in glory and spoke with the Lord of
His forthcoming death in Jerusalem.

Peter, overwhelmed at this wondrous sight, said, “Lord, … let us
make here three tabernacles: one for You, one for Moses, and one
for Elijah.” (Matt. 17:4) As he said this, a bright cloud overshadowed
them, and from the cloud a voice saying, “This is My beloved Son, in
whom I am well pleased. Hear Him!” (Matt. 17:5). All three disciples
heard this and fell on their faces, greatly afraid. When the Lord came
to touch them and raise them up, the vision had ended. He was
alone, no longer surrounded by flaming glory and glistening light.
What happened on this occasion was a real experience, not a
dream or hallucination. The three disciples were introduced briefly
into conscious life in the spiritual world. Their spiritual eyes were
opened and, for a few moments, they saw as the angels see:
beholding the deeper spiritual qualities of their Lord that are visible in
that superior realm. Indeed, the disciples saw the face of the Lord like
the sun because His Divine love shines forth in the spiritual world as
a sun. The doctrine of the New Church teaches that He is seen by the
angels above the heavens, encompassed by the flaming brilliance of
His own Divine love.

Spiritual visions are common in Scripture, especially with the
prophets, and these took place through an opening of spiritual senses
latent in us all but now opened only rarely. For example, John
experienced visions when banished to the Isle of Patmos. Again, “in
the spirit,” as at the time of the transfiguration, having his spiritual
eyes opened, He saw the Lord as a Divine Man, “His eyes like a
flame of fire,” His hair “as white as snow.”

Having considered so far what actually happened at the
transfiguration, let us now ask what it teaches about Jesus. The voice
from the cloud which put the disciples into a state of such profound
humility and fear identified him as the “Son of God.” “This is My
beloved Son, in whom I am well pleased. Hear Him!” (Matt. 17:5)
Who is this “beloved Son”? The doctrine of the New Church
describes Him as the “Divine Human,” God in Human form. “Before
the Lord came into the world He was present with men of the church
but only medially through angels who represented Him; but since His
coming He is present with men of the church immediately, and this
because in the world He put on also a Divine Natural [form] in which
He is present with men.” (TCR 109) Jehovah God put on a degree of
life called the Natural, “thereby becoming Man, like a man in the
world,” we are told, “but with the difference that in the Lord this
degree … is infinite and uncreated … ” (DLW 233, emphasis added)
He made His Natural Divine.

We are told that while the Lord “was indeed born as is another
man, … this human the Lord entirely cast out, so that He was no
longer the son of Mary, and made the Human in Himself Divine …
and He also showed to Peter, James, and John, when He was
transfigured, that He was a Divine Man.” (AC 4692:5) “It was plainly
the Divine Human of the Lord that was thus seen” and identified by
the voice heard from the cloud as the “beloved Son” (AE 64:3). Many
gospel teachings show the importance of this recognition of the
Divinity of Jesus; from John, for example, where it says that “No one
has seen God at any time. The only begotten Son … He has declared
Him.” (John 1:18) Again, “Jesus said … I am the way, the truth, and
the life. No one comes to the Father except through Me” (John 14:6).
In another instance, when the disciple Philip said to Jesus: “Lord,
show us the Father … ” He answered: “He who has seen Me has
seen the Father… ” (John 14:9) “I and My Father are one,” He said.
(John 10:30)

“They who are truly men of the church … are acquainted with
and acknowledge a Trine” we are told in the Writings of the New
Church. “But still they humble themselves before the Lord and adore
Him alone, for the reason that they know that there is no access to
the Divine Itself which is called the Father’ except through the Son,
and that all the holy which is of the Holy Spirit proceeds from Him.
When they are in this idea they adore no other than Him through
whom and from whom all things are, thus One.” (Arcana Coelestia
2329:4)

We turn now to the third question of our consideration. What
was the representative meaning of the transfiguration? We must
preface this by pointing out that every account in Scripture has a
representative or parable-like sense. This is illustrated by the Lord’s
parables which contained a deeper meaning. In some places, the
prophets “acted out” a style of life that demonstrated the state of the
nation. What they did had symbolic meaning.

In a similar way, the transfiguration of the Lord represents the
transformation of the Word. In fact, everything that is said in this
account about the Lord can be understood as referring to the Word
and our reception of it.

Consider these parallels. Jesus was present in an external
body. So, too, the Word of Scripture is an external body of history,
laws and prophecy. Jesus revealed a Divine spirit within His body.
So, too, the Word of Scripture has a spirit of truth. When the disciples
went up onto the mountain, their vision was opened to see Jesus in a
new way. When we climb above mundane thoughts and concerns,
we elevate our mind to a state in which we can be given a new vision
of the meaning of the Word.

“The Word in its glory was represented in the Lord when He
was transfigured” (True Christian Religion 222; Doctrine Concerning
the Sacred Scripture 48). We are told in different words that “when
the Lord was transfigured, He presented Himself in the form in which
the Divine truth is in heaven” (Apocalypse Explained 624e). In other
words, He caused Himself “to be seen as the Word” (Apocalypse
Revealed 24).

It is significant that the two men seen talking with Jesus were
Moses and Elijah, both closely linked with the Word of Scripture.
Moses obviously represents that part of the Old Testament we call
“the Law,” while Elijah represents the Prophets (see also Apocalypse
Explained 624e).

Moses and Elijah, when talking to Jesus “spoke of His
decease.” (Luke 9:31) The parallel representation is that the Law and
the Prophets of Scripture treat of the Messiah, some prophecies
specifically foretelling His death.

An important representation or parallel is to be found in the fact
that a cloud overshadowed the disciples during the transfiguration.
Matthew’s gospel describes this as a “bright cloud.” We think of a puff
of cloud momentarily enveloping a group of climbers on a mountain
slope, a cloud penetrated by the sun’s rays, bright but obscuring the
sight of nearby objects. It was from such a passing cloud that the
voice was heard saying: “This is My beloved Son.” (Mark 9:7; Luke
9:35)

We are reminded here of other instances in Scripture where
clouds are mentioned: how Mount Sinai was covered by clouds when
Moses went up to receive the Commandments; the promise that the
second coming of the Lord would be “in the clouds of heaven” (Matt.
24), as it is said:

“Behold, He is coming with clouds, and every eye will see Him
… ” (Revelations 1:7)

While the transfiguration of the Lord represents the Word in its
glory, the overshadowing cloud represents a particular aspect of the
Word called in New Church doctrine the “sense of the letter”
(Doctrine Concerning the Sacred Scripture 48), or Divine truth in its
outmost or literal meaning. (Apocalypse Revealed 24)

When we read of anything in Scripture, as we read here of
clouds, we can interpret the meaning on different levels literal or
symbolic. For example, to believe that Christ will return to earth
surrounded by clouds when the Last Judgment is at hand is to think
literally. We can also think of the same statement symbolically.
The Writings of the New Church have much to say about the
symbolic or representative meaning of clouds. This comes from the
fact that clouds appear in the spiritual world as well as in the natural
world, “but the clouds in the spiritual world appear beneath the
heavens, with those who are in the sense of the letter of the Word,
darker or brighter according to their understanding and reception of
the Word …consequently bright clouds’ are the Divine truth veiled in
appearances of truth … and dark clouds’ are the Divine truths
covered with fallacies and confirmed appearances … ” (Apocalypse
Revealed 24)

When the Word is read according to this spiritual
representation, we can see new meaning in the account of the
overshadowing cloud. It refers to an obscure understanding of Divine
teachings. It represents truth veiled over with appearances drawn
from a literalistic understanding of the Word. Here is an illustration:
When the Lord spoke to Nicodemus about being “born again,”
Nicodemus wondered how it would be possible to enter again into his
mother’s womb (John 3:4). He took the statement literally. The Lord
intended it symbolically.

Consider another example: The Lord once said He would raise
up the temple in three days if it were destroyed. Many took His words
literally, wondering how He could do this when the temple had taken
46 years to build. But He spoke of the temple of His body and His
resurrection in three days. (see John 2:19-21)

Now when the bright cloud overshadowed the disciples, the
symbolic meaning is that the church at that time (which the disciples
represented) “was only in truths from the sense of the letter” of the
Word (Apocalypse Explained 594a).

The remarkable thing to note, however, is that the voice which
identified Jesus as the “beloved Son” came from the cloud. This
revelation, so crucial to Christian belief, is powerfully given in the
sense of the letter of the Word rightly understood. The Writings give
this explanation: “The bright cloud’ which overshadowed the disciples’
represented the Word in the sense of the letter; so from it a voice was
heard, saying, This is My beloved Son; hear ye Him,’ for no
announcements or responses are ever made from heaven except
through outmosts such as are in the sense of the letter of the Word,
for they are made by the Lord in fullness.” (Doctrine Concerning the
Sacred Scripture 48, emphasis added; see Arcana Coelestia 9905)

This teaching that Divine revelations must be made in the
statements of Scripture is illustrated in the parable of Lazarus and the
beggar. Lazarus, the rich man who went to hell, pleaded with Father
Abraham to send someone to his brothers on earth to warn them of
this fate. The answer was: “They have Moses and the Prophets …. If
they do not hear Moses and the prophets, neither will they be
persuaded though one rise from the dead” (Luke 16:29-31). Unless
revelations are stated in and confirmed by truths in external form,
they have no power. When presented in that form they have
awesome power and effect. Thus, it was that Peter, James and John
humbled themselves profoundly when the voice came out of the
cloud. It was not only the voice that affected them, but the message:
that their Lord was Divine Man God in Human form!

What, then, does all of this mean for us? What spiritual benefits
come from reading about and understanding the transfiguration of the
Lord? There is a sense in which we can put ourselves in the place of
Peter, James and John and be witness to, and profoundly moved as
they were by, a miraculous transformation of our understanding of the
Word. The transformation for us is in the mind. First it is seeing the
glory flaming in the cloud seeing the spiritual sense of the Word
within the letter which gives it Divine life; for as the apostle Paul said
to the Corinthians, “The letter kills but the Spirit gives life.” (2
Corinthians 3:6)

There is a wonder here a miraculous transformation of
Scriptural teachings that have meant little or nothing to us now
suddenly glowing with Divine love and enlightening our minds with
Divine wisdom. Second, it is sensing a holy fear at the presence of
the Lord in His Word. It is humbling ourselves before Him, being
willing to serve and obey Him. It is saying to the Lord and really
meaning it, “Not my will but Thine be done!”

Lastly, it is being touched by Him and lifted in spirit by His
presence and His words. For He said, “Arise, and do not be afraid”
(Matthew 17:7). When we consider the entire sweep of the Lord’s
ministry and its impending conclusion, do we see a reason He
brought these disciples to the mountain for His transfiguration? Would
the experience strengthen them for the days ahead, for their lives as
apostles? Do not we need such strength for the days ahead? Do not
we need the same encouragement to learn and live our faith? We do!
What a comfort it must have been to Peter, James and John,
being greatly afraid during the transfiguration, to have Jesus
afterward touch them and say, “Arise, and do not be afraid.” They
lifted their eyes and saw no one but Jesus only. (Matthew 17:7, 8)
Here is a representative parallel for us. He is all we need. In our times
of fear and need the Lord Jesus Christ can touch and comfort us. He
extends His Divine mercy and love to us wherever we are spiritually
because He has drawn near by assuming our nature.
This is what the transfiguration can mean to us. It can mean a
renewal of our religious resolve and a rededication to the worship of
the Lord Jesus Christ in His glorified Human.
Amen.
Lessons: Exodus 19:9-11, 16-20; Matthew 17:1-9; Apocalypse
Revealed 24

https://newchurch.org/

DAILY INSPIRATION

“Nobody can be joined to the Lord except by means of love and charity. Love is spiritual conjunction itself.”

Arcana Coelestia 2349

Behold! The Lamb Of God!

Behold! The Lamb Of God!
A Sermon by Rev. Dr. Reuben P. Bell

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For there is born to you this day in the city of David a Savior, who
is Christ the Lord. And this will be the sign to you: You will find a Babe
wrapped in swaddling cloths, lying in a manger.
Christmas–the birth of our Lord Jesus Christ almost 2,000 years
ago, and celebrated (by no accident) at the darkest time of the year.
There are many themes woven into the Christmas story. But of all the
themes in the Biblical narratives, we return most often, it seems, to the
theme of light–to the primeval archetypes of darkness and light. Is there
a more basic metaphor in the human experience?

With almost gnostic precision, the Apostle John tells us of the
Lord of light, who came into the world to bring us everlasting life, and to
make us “children of God”:

In the beginning was the Word, and the Word was with God,
and the Word was God. He was in the beginning with God. In Him
was life, and the life was the light of men, that was the true light
which gives light to every man who comes into the world. And the
Word became flesh and dwelt among us, and we beheld His
glory, the glory as of the only
begotten of the Father, full of grace and truth [John 1:1-14].

The Lord was Divine truth incarnate, who said to us “I am the light
of the world. He who follows Me shall not walk in darkness, but have the
light of life.”

Our lesson from the Apocalypse Revealed has a lot to say about
light. It tells us that when we encounter images of light in the Word, we
are to think of Divine truth, streaming in from the spiritual sun of heaven.
Because light and truth are linked in use–they correspond–and the Lord
comes to us across discrete degrees of order from His abode above the
heavens by means of correspondence.

And truth? We know about truth in this church, if nothing else. We
love truth. The Writings for the New Church proclaim themselves to be
the Lord’s Second Advent by means of the internal sense of the Word–
Divine truths locked up for centuries–finally disclosed and taught in
those thirty volumes of doctrine… truths to lead us to the good of life.
And these truths are what make the New Church new. But what is truth?
Now this is an important question–not just an academic pursuit–
because if the Lord did come into the world as truth incarnate, we must
define this thing very closely. Why? To understand truth is to know more
about the Lord. And that is always good. Let’s see what the Writings can
tell us about truth:

All truth is from good, for it is the form of it, and all good is the
inmost being of truth. Good when it is formed, so as to appear to
the mind, in speech is called truth (Apocalypse Explained 136).
Truth is the form of good; that is, when good is formed so that it
can be intellectually perceived, then it is called truth (Arcana Coelestia
3049). In the Word the Lord is called Jehovah as to Divine good; for
Divine good is the very Divine. And the Lord is called the Son of God as
to Divine truth; for Divine truth proceeds from Divine good, as a son
from the Father, and also is said to be born (Arcana Coelestia 7499).
Divine good can in no way be and exist without Divine truth, nor
Divine truth without Divine good, but one in the other, mutually and
reciprocally…. The Divine good is the Father, and the Divine truth is the
Son (Arcana Coelestia 2803).

So truth, according to this series, is the very nature of Divine good
Itself. Since good is of the will, and thus not immediately available or
even apparent to us fallen humans, it needs a form; a shape, a skin, an
external aspect, or something we can see. And that is just what truth is.
Who was born on Christmas day? Jesus Christ, the form of Divine good
itself, “was made flesh, and dwelt among us.” Someone we can see.
Now if we can see Him, we can strive to imitate Him. And that is called
regeneration. That’s the whole idea of truth: every building project needs
a set of instructions.

So we have truth… loads of it-in the Word itself, and in the internal
sense of the Word, revealed in the Writings for the New Church. And
that’s wonderful. But you know, like everything else in this world, there
can be complications.

There are some other teachings about Divine truth, that reveal the
great power in it, and also tell us what happens when we forget that
good and truth are supposed to go together. Truths serve as weapons
of destruction in spiritual warfare, and they are necessary if we are to
overcome the falsities that the hells use against us in the great battle for
our souls (Arcana Coelestia 2686). And truth is powerful stuff. It has to
be. In its pure form–the light that flows into heaven from the sun there
that is the Lord Himself–it would burn us to ashes, if it weren’t
accommodated–filtered a bit–into a less potent form, that we can use
(Divine Love & Wisdom 110). This filtered form is the Word, and the
Writings, but BEWARE: there is great power in these as well. Like any
weapon, truth must be handled very carefully, and it must be used in a
proper and responsible way. And we must also remember that using
truths to overcome the hells and using truths in our daily activities–in
discussions and conversations and all our interactions–are two different
things.

Truth, used alone, by itself–without the good that is supposed to
be there with it–can destroy the people around us by its ability to cut to
the heart–of their intentions, their expectations, and their motivations–
sometimes before they know what these really are. And it leaves no
room for negotiation–no room for improvement, or starting over. Truth
alone does not teach, or lead–it condemns, and it leaves no survivors.
The Arcana Coelestia tells us that “in the other life, truths separated
from goods appear as arrows” (Arcana Coelestia 2686:6). I guess they
would.

Now as a weapon in the war against the hells, this is great,
because this battle is for life or death. But for daily use, around the
house, in our jobs–around people who are not our enemies, but just
plain old regenerators like ourselves, we must be very careful that we 1)
use truths only in the presence of good, and 2) use them very cautiously
even then. Pick your weapons carefully. Truth can kill.

There is a beautiful flowering plant native to Europe, with flowers
like little purple thimbles. From the dried leaves of this plant, called
Digitalis purpurea we get a powerful drug called digitalis, that can
restore a failing heart to normal for a considerable period of time. It
remains an important drug, to this day. But the dosage is interesting–
and kind of scary: as little as a tenth of a milligram per day. And if you
get too much? It will stop your heart.

Save a life, or stop one; all from the proper, careful use of a
powerful agent for good. Truth is like digitalis: it must be used wisely,
and with great care, with the good of the person always in mind. And
there we have the good that goes with the truth.

So what does all this have to do with Christmas? Well, we found
that the Lord came to us as “the light of the world,” and we found that
light signifies truth, so we made that connection: The Lord was Divine
truth, come into the world in human form; Divine good Itself, but
accommodated to our reception in the form of truth. (That is why He
called Himself the Son.)

And we learned that Divine good can in no way be and exist
without Divine truth, nor Divine truth without Divine good, but one in the
other, mutually and reciprocally… and you don’t want to try to use truth
by itself, because it’s just too dangerous. You’ve got to combine truth
with good when you are using it around the house.

What does this have to do with Christmas? The Lord is Divine
truth Itself–infinitely powerful; more powerful than you or I can imagine,
and He decided to visit this planet and bring that truth to bear on the evil
that was about to engulf its people. It was an urgent situation, that
demanded such a drastic remedy. And so Divine good descended into
this world in the form of all truth; Jehovah bowed the heavens, we read
in Psalm 18, and thick darkness was under His feet. He made darkness
His hiding place, darkness of waters, clouds of the heavens. At the
brightness before Him His clouds passed, with hailstones and coals of
fire. That’s powerful.

So how did Divine truth come to us? How did the “light of the
world” make His entry into this world of darkness? What did John the
Baptist say, when he saw Him coming; walking toward him at the
Jordan River?

Behold! The lamb of God! Lamb??? All this power, in the form of
a man, and John calls Him a lamb? That’s right. And he knew just what
he was talking about. For there is born to you this day in the city of
David a Savior, who is Christ the Lord. And this will be the sign to you:
You will find a Babe wrapped in swaddling cloths, lying in a manger.
A baby, wrapped in a blanket. The power of the most high, wrapped up
in the innocence of an infant. Divine truth, yes, but wrapped up in all the
good that the Lord could muster in this world. Of course! Can you
imagine that much truth, by itself, alone, to work its work of destruction?
Short work, at that. Imagine! No freedom; no second chance; no
reformation or regeneration; no process; no covenant; no Savior; and
worst of all, no Friend of the human race. Just judgment: in or out that
day, and the job is done. The Lord did not choose that kind of mission
on this earth 2000 years ago. He came to bring us life, not death: I am
the light of the world. He who follows Me shall not walk in darkness, but
have the light of life. Judgment tempered with mercy. Truth conjoined to
good. That is the way the Lord Himself operates, to leave us the room
(the freedom) to bring our lives into order and to follow Him to His
kingdom in heaven.

And we must do the same. We have lots of truths. The Lord has
decided that we should receive them at this time in history: the doctrines
of the New Jerusalem, to open up the infinite truths of the Word. But we
must handle His truths gently and carefully with one another, as we use
them, to correct and lead, and reform, and teach, but never to cut, or
tear, or kill.

We must always serve up His truths with equal measures with
good, to our families, to our friends, to people at work, to the people we
meet, to people we don’t even like very much. Because truth applied as
a weapon is a weapon.. and you’ll be sorry if you use it that way.
But will this work? Will anyone buy the strength of your truth if it’s all
wrapped up in “love your neighbor as yourself?” Can you make an
argument or take a stand while “doing unto others as you would have
them do unto you?” Can you still be strong, using truth all wrapped up in
good?

I am the light of the world. He who follows Me shall not walk in
darkness, but have the light of life.

Of course you can! It worked on the shepherds. They came and
saw the babe, wrapped in swaddling clothes, and they helped spread
the news. It worked on the “Wisemen” from the East: they believed. It
will work for you. And it will transform the people around you. This is the
magic of Christmas: love, come down from heaven, in the form of truth,
but “wrapped in swaddling clothes, lying in a manger.” AMEN
Lessons: Isaiah 11:1-6, Luke 2:1-20, Apocalypse Revealed n. 796

https://newchurch.org/

DAILY INSPIRATION

“Nobody is able, from things that are lower, to grasp with their mind things that are higher.”

Arcana Coelestia 2568

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