Love and Judgment

Love and Judgment

A Sermon By Rev. Mike Gladish

A Big Spiritual Dilemma

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As we prepare to celebrate the birth of Christ each year we are confronted with the age old problem of reconciling two apparently contradictory principles: love and judgment. “For God so loved the world,” we read, “that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). Yet Jesus Himself said “For judgment I have come into the world…” (John 9:39). “For this cause I was born, and for this cause I have come into the world, that I should bear witness to the truth” (John 18:37).

What a curious fact. We normally think of God Himself as somehow requiring judgment, and Jesus as the loving Savior. But truth is the standard of judgment, and it does tend to condemn, since no one is perfect, indeed “all have sinned and fall short of the glory of God” (Romans 3:23). So if Jesus came to teach the truth and to judge, how are we saved?

Most Christians say that we are saved by faith in the “fact” that He suffered and died on our behalf, offering Himself as a sacrifice to atone for the sins of the whole human race (past, present and future). The idea is that in confronting the evils and falsities of the world He became a “lightning rod” for all the hatred of the world, and that by suffering on our behalf He relieved us of any need to suffer. In classic Christian theology this is called the “vicarious atonement.”

But this makes the love of God rather demanding, don’t you think? – that He should require a Divinely human sacrifice to move Him to pity and forgiveness? Indeed, it seems rather pagan, doesn’t it? One gets the sense of an angry, jealous God demanding payment for the sins of the world and being appeased only by the brutal murder of His own Son. What kind of love is this, and what kind of judgment?

Unconditional Love?

What a contrast this is from all the talk we hear today about “unconditional love,” that is, love that requires nothing but accepts all

people without qualification. We hear it everywhere! “God loves me just as I am.” And it’s TRUE! But does He love the WAY we are? Note the Gospel is ALL about the need to change, beginning with the first words of Jesus’ public ministry, “Repent, for the kingdom of heaven is at hand” (Matt. 4:17).

So how can we understand God’s love? And how can we reconcile that love with what He does require?

Here’s a simple answer: God’s love is such that He wants to make us happy to eternity (True Christian Religion 43). You can’t ask for much more than that.

But in order to be happy we have to live in harmony and co-operation with the laws of order. Who could possibly imagine that God would love our misery or our mistakes, our selfishness or our stupidity? No, it is because He loves us that He wants us NOT to be miserable, selfish or stupid. And this love is unconditional, but it requires wisdom, or judgment to be effective.

So getting back to Christmas, we can think of it this way: – God in His Infinite love says to Himself, “My people are miserable, what can I do to make them happy?” And from His infinite wisdom He replies, “I must go down there and show them how to find happiness; I must not force them, but teach them, and show them, so that they have a choice and can turn their lives around.”

The Real Nature of Judgment, or Conditions for Salvation

There are two words in the Gospels for judgment. One refers to condemnation and the other to the concept of discernment, or prudence. The Lord in the Gospels clearly spoke of both, but when He taught He did not do so with any intention to condemn but rather “that the world through Him might be saved” (John 3:17). And here’s the key: – not saved by His sacrificial death on the cross, but saved by the freedom that His teaching and a proper discernment of the truth provides (John 8:32) so that we can enjoy an orderly, fulfilling spiritual life.

And this freedom implies decisions, judgments that we must make. For example, there is no doubt that we should love all people, even as our heavenly Father loves all people, “making His sun to shine on the evil and on the good… sending rain on the just and on the unjust”

(Matthew 5:45), but we cannot love their evil or their falsity or their confusion or their grief. We cannot love it and we cannot confirm it or support it. Thus we cannot show our love for all people in the same way. Neither could the Lord, which is why He condemned the scribes and Pharisees even though presumably He loved them too.

And He said, “If your brother sins against you, rebuke him; and if he repents, forgive him” (Luke 17:3-4). Note, “If he repents.” The same message is clear in the parable of the prodigal son: his father had compassion on him when he repented and came home (Luke 15:11-32). To do otherwise would be to support the disorder, and that is NOT truly loving. So we have the teaching that “Christian prudence demands that a person’s life should be carefully checked, and charity exercised accordingly” (New Jerusalem and its Heavenly Doctrine 85).

But again, back to Christmas.

There is an appearance in the literal stories in the Gospels that God sent His Son as someone separate from Himself into the world, “that the world through Him [not the Father] might be saved.” But the truth is that God, being pure, unconditional love in its very essence, provided for the salvation of the world by clothing HIMSELF in the human form AS Jesus Christ so that He could teach the truth with love and so remove all the obstacles to a life of faith.

This is why, in perhaps the most famous Advent prophecy of all, we read, “For unto us a Child is born, unto us a Son is given… and His name will be called Wonderful, Counselor, the Mighty God, Everlasting Father, Prince of Peace” (Isaiah 9:6). Note, He is all of these in ONE person.

This is why Jesus Himself said, “I and My Father are one” (John 10:30); “He who has seen Me has seen the Father” (John 14:9).

But how could the Infinite be contained in a finite body? And who looked after the rest of the universe while it was so contained? We might as well ask how the mind can look after the body while its thoughts are focused on one small thing. The fact is, the infinite is not contained or limited in any way, but it does manifest itself in a focused way in the love and wisdom of Christ.

The Dilemma Solved

So we see that the story of Christmas is not the story of God demanding any thing, least of all a human sacrifice. It is the story of love providing the wisdom necessary for us to take responsibility, to make good judgments, and to keep His commandments for our own sake, indeed, for our eternal welfare.

So it is the story of love and wisdom working together, as they always do, and working in this case in a human form for all to see and understand.

“I have come,” Jesus said, “as a light into the world, that whoever believes in Me should not abide in darkness” (John 12:46). And “He who follows Me shall not walk in darkness, but have the light of life” (John 8:12).

So, may this and “all your Christmases be bright” with the light of His love and wisdom!

https://newchurch.org/

Daily Inspiration

“A person is entirely the same character as their love.”

Arcana Coelestia 6872

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

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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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Practising awareness of the Divine

Spiritual Questions & Answers

Discovering inner health and transformation

Now that sounds unbearably pompous or over pious. But in fact it it is the name that the early Fathers of the Christian (yes there were also early Desert mothers too)  church gave to their meditation or prayer life.

The most well known was Anthony the Great, who moved to the desert in 270–271 and became known as both the father and founder of desert monasticism. The desert monastic communities that grew out of the informal gathering of hermit monks became the model for Christian Monasticism. The eastern monastic tradition at Mount Athos and the western Rule of St Benedict both were strongly influenced by the traditions that began in the desert. All of the monastic revivals of the Middle Ages looked to the desert for inspiration and guidance. Much of Eastern Christian spirituality, including the Hesychast movement, had its roots in the practices of the Desert Fathers. Even religious renewals such as the German evangelicals and Pietists in Pennsylvania, the Devotio Moderna movement, and the Methodist Revival in England are seen by modern scholars as being influenced by the Desert Fathers.

What was the attraction and how did such a spirituality survive so long and be seen as a valuable source by so many religious movements and bodies?

Well put simply the early fathers learned to sit in silence and create a space in the heart for the Holy Spirit, or God or whatever you believe in, to find a home in. When I used to commute from Kinston upon Thames to Waterloo and back each day on crowded and often smelly commuter trains I was able to use this simple technique to shut out the noise and rattle and crush and just begin to exist quietly in the eternal now of the spirit.

The Buddhists also do similar inner space creation. The way to empty the mind of the million and one thoughts that shout for our attention is to have a simple word or phrase we can silently murmur and use as a shield from the world.

I must be one of the worlds most impatient people yet I found after a few days I could alight from my train in a calm and tranquil state usually, not always but very often. Co-workers in the mornings noticed and the people I lived with certainly did too. I was calmer less argumentative and much nicer to be around.

Even now when my religious affiliation( as opposed to belief) is virtual non exist ant I still practice the awareness of the divine (or whatever). For such a small effort the result brings such great benefit. There are a few books and I know of some classes, but frankly if you can read and have patience to try, that is all you need. What word of phrase do I use? Well I took mine from the latin mass of Maundy Thursday because I liked the Taize hymn of the same name.

Ubi Caritas…or in it’s full name Ubi caritas et amor, Deus ibi est.

But any phrase that is attractive and spirit centred works just as well. Come Holy Spirit, Jesus Love, I know a Quaker Lady who uses the words ‘Bright Crystal’. What works works.

I hope that anyone who feels anxious or uncertain or wants to reach out to the Divine might consider this ancient yet modern method.

I’ll just close by giving the translation of that hymn as I think is is so beautiful.

Copyright 2012 Edmund Preston.

Where charity and love are, God is there.
Christ’s love has gathered us into one.
Let us rejoice and be pleased in Him.
Let us fear, and let us love the living God.
And may we love each other with a sincere heart.
Where charity and love are, God is there.
As we are gathered into one body,
Beware, lest we be divided in mind.
Let evil impulses stop, let controversy cease,
And may Christ our God be in our midst.
Where charity and love are, God is there.
And may we with the saints also,
See Thy face in glory, O Christ our God:
The joy that is immense and good,
Unto the ages through infinite ages. Amen.

 

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Posted on 23rd August 2012Categories Mystical experience, PoetryTags , , , , , , , , , ,  Leave a comment

THE END OF THE WORLD

HR90THE SCIENCE OF CORRESPONDENCE

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PSK734b<< THE END OF THE WORLD. >>

“One generation passeth away, and another generation
Cometh : but the earth abideth for ever.”—Ecclesiastes i. 4.Image result for the world

THE belief that the material universe is finally to be destroyed has been and still is almost universal in the Christian Church. Some have maintained that matter will be entirely annihilated ; others, that it will only be burnt up and reduced to its simple elements, and that out of these elements new heavens and a new earth will be formed, and that the new earth will be the eternal dwelling-place of the righteous. Their bodies are to be raised up from the earth, and their souls brought back and reinstated in them. The Lord is to come down from heaven and dwell with them and be their King. All traces of sin and imperfection will be destroyed in the general conflagration, and the whole earth will become an Eden, the garden of the Lord, and all those glowing prophecies concerning the peace and happiness of the righteous will be fulfilled.

About the time when this great change is to take place there has been much difference of opinion. There can be no reasonable doubt but the apostles expected it in their day, and Christians have been looking for it and predicting it every century since. Many of us can remember the excitement caused by Millerism. Many persons were so sure that they had discovered the year and the day when the end was to come that they had their ascension robes made, and, clad in them, they assembled on the appointed day, expecting that the Lord would come in the clouds of heaven, and that they would be caught up with Him in the air while the earth and the heavens were being consumed. Learned commentators and diligent students of prophecy postponed the end to 1866. It is quite safe to say now, however, that they were mistaken in the time, if not in the event itself.

There is another important point upon which there is an equally serious conflict of opinion. Some believe that the millennium—that is, a period of a thousand years in which the Lord is to reign personally upon the earth, and righteousness and peace are to prevail universally—will take place before the world is burnt up. Others believe that the world is to be consumed first and that the millennium will take place afterwards, and among those who entertain this opinion are many of the most learned divines in all branches of the church. There is a general assent to the doctrine that the earth, if not the material universe, is to be burnt up, and either annihilated or made over into a new one.

But the doctrines of the New Church teach directly the reverse of this. They declare that this earth and all the earths in the material universe were created to be the birthplace of intelligent spiritual beings, who commence their existence in a material body, and after a time discard it and pass on into the spiritual world, where they are to dwell forever. The earths are the seminaries of the heavens. The material universe was created from the spiritual universe, and bears the same relation to it that the body does to the soul, that the husk does to the corn, or the shell to the fruit. Every human being begins his existence upon some material earth, and sooner or later passes on into the spiritual world. Thus the work of creation is continually going on. New souls are continually being created and passing on to their eternal home. Generation after generation commences existence, passes across the stage of this life and on to eternity, and, as we believe, will continue to do so forever.

I invite your attention to the grounds for this belief. The doctrine is entirely in accordance with Scripture when correctly understood. There are some passages both in the Old and the New Testament which describe remarkable changes as taking place in the earth and the heavens. The sun is said to be darkened, the moon changed into blood, the stars to fall from the heavens, the foundations of the earth to be shaken, the heavens to be rolled together as a scroll, when, in the words of Peter, ” the heavens shall pass away with a great noise, and the elements shall melt with fervent heat ; the earth also, and the works that are therein, shall be burned up.” “The earth is utterly broken down,” cries Isaiah, “the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage ; and the transgression thereof shall be heavy upon it.”

Now, it is simply impossible that all these particulars can be literally true. It is impossible that the stars should fall to the earth. The earth is a mere grain of sand compared with the stars. We can see that the sun might be darkened, but how impossible that the moon should be turned into blood ; or, if possible, what use could there be in it? In one place it is said that the earth shall be burned up, in another that it shall be removed like a cottage ; and again that ” every mountain and island shall be moved out of their places.” In one place it is said the nations are to be gathered together in the valley of Jehoshaphat. Sometimes this great consummation is represented as having taken place, and again as about to take place in some future time. The disciples asked the Lord, saying, ” Tell us, when shall these things be ? and what shall be the sign of thy coming, and of the end of the world ?” And the Lord answered,” This generation shall not pass, till all these things befulfilled.” It is impossible to form any definite conclusion from attempts to interpret the Scripture literally. No human ingenuity, no grasp of intellectual power, can reconcile all this imagery and show its bearing upon one natural event. But, furthermore, the word translated ”world” in the phrase “the end of the world,” does not mean world in the sense of a material earth, and never did. A recent commentator says, “It is very remarkable that the word which means world in Greek is never used where what is supposed to be the end of the world is described.” The Greek word aion means an age or dispensation, or period of the church. In this sense we speak of past ages. We apply it to a special development of life and literature, as when we say the Elizabethan Age. The apostles, without any doubt, used the word aion in this sense.

Our Lord had just foretold the destruction of Jerusalem. He had just told the disciples that there should not be left one stone upon another of the temple that should not be thrown down ; and He had said, “Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord.” Then they asked Him, “When shall these things be? and what shall be the sign of thy coming, and of the end of the age,—of the Jewish Church or Dispensation ?” They supposed He was going to establish a new age or kingdom in the place of the Jewish Church. The question is, therefore, natural and pertinent. . But if they meant the earth there seems to be no reason for such a question. There was nothing in the preceding conversation to lead to such a question. If our Lord’s answer also is carefully considered it will be found to have no special application to such a question, and commentators have had the greatest difficulty in reconciling many things in it with the idea that it refers to the end of the material world. Many things apply with great pertinence to the destruction of Jerusalem, but others do not. The apostles, without doubt, found their questions answered to their satisfaction. They believed that the end would come in their day, and we find them frequently referring to it in their epistles. ” The time is short.” “The day of the Lord is at hand.” They frequently speak of being ” in the last days,” ” in the last times,” “in the ends of the age.” That they did not fully understand what the change would be in all its breadth and detail is evident from their own language.

Before our Lord’s death and resurrection they supposed the Lord came to establish a political kingdom and restore Israel to their former power and splendor. Their views became more elevated after our Lord’s ascension ; they knew that His kingdom was a spiritual kingdom, but still they did not fully comprehend its nature, and probably expected that its establishment would be attended with many signs and portents, with many civil and physical commotions. There are evidences, however, that they did not understand the terms literally which speak of commotions and destruction. At the day of Pentecost, when the apostles were filled with the Holy Spirit and began to speak with other tongues as the Spirit gave them utterance, some, mocking, said, ” These men are full of new wine.” But Peter said, “This is that which was spoken by the prophet Joel, And it shall come to pass in the last days, saith God, I will pour out of my spirit upon all flesh ; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams : and on my servants and on my handmaidens I will pour out in those days of my Spirit ; and they shall prophesy : and I will show wonders in heaven above, and signs in the earth beneath ; blood, and fire, and vapour of smoke : the sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come.” (Acts ii. 16-20.) Thus Peter expressly declares that what they saw on the day of Pentecost was the fulfilment of this prophecy, and that it was ” in the last days.” Ought not this to be a key to the interpretation of all such language when used by the apostles, especially by Peter ?

In the interpretation of Scripture, if one part of a state ment is taken literally the whole ought to be. If it is said that the moon shall be turned into blood, we must accept that as a literal fact if we do the other part of the statement. We ought to believe that the stars will fall upon the earth, even as a fig-tree casteth her untimely figs when she is shaken of a mighty wind, if we believe the other part of the statement, that the heaven will depart as a scroll when it is rolled together, and that every mountain and island will be moved out of their places. (Rev. vi. 12-14.)

According to the same principle, if we accept a statement of Scripture as referring to a particular event in one part of the Bible, it is reasonable to accept every similar statement in every part of the Bible in the same sense. If this is done I do not hesitate to say that it is impossible to prove from the Bible that the material universe is ever to be destroyed by fire. Some fact will always be found which cannot be brought to harmonize with the others. The doctrine or theory does not explain all the facts, and, consequently, either the facts or the doctrine cannot be true.

Now let us apply the doctrine of the New Church and her method of interpreting the Scriptures to those passages which are supposed to refer to the end of the world. The doctrine is this : By the end of the world is meant the end or consummation of an age, or a complete cycle in the spiritual movements of humanity. The Jewish Church was one age, which came to an end when our Lord was upon the earth. The Christian Church was another age or distinct movement in the spiritual progress of humanity. The Jewish Church was purely natural, and the representative of a spiritual church. The Jews had no hopes or aspirations beyond this world. They believed that the Messiah was to be a temporal ruler, like David and Solomon, who was to exalt them to the pinnacle of earthly power. Jerusalem was not a heavenly but an earthly city, the capital of their own kingdom, which they expected would become the capital of the whole earth. This life and this world bounded all their hopes and fears. There may have been some men who caught glimpses of something beyond, but this pure naturalism was the essential element of the Jewish Dispensation. The Christian Dispensation took a distinct step in advance. It was a spiritual church. God was a spiritual being, and not a merely temporal king. Jerusalem was a church or a heavenly city. Righteousness did not consist in a scrupulous adherence to the ceremonial law, but in a life according to the commandments. The law reached the thoughts and intentions. But these truths the church received upon authority. The church has never had any rational knowledge of spiritual truth. All her doctrines are taught dogmatically, and are to be received by faith, as matters of belief, upon testimony.

The essential characteristic of the first Christian age has been belief in spiritual truth and obedience to it ; but truth received upon authority and not rationally understood. A church or age comes to an end when the essential principle which distinguishes it from all others ceases to be a living principle. Thus the Jewish world or age came to an end when they made the Word of God of none effect by their tradition, and when their national life and civil polity and ceremonial worship at Jerusalem ceased. The first Christian age came to an end when its love for the truth had grown cold, and its belief in the truth which constituted the church had been destroyed. This, we believe, took place about a century ago. It would not be difficult to show by the testimony of the church herself that all real belief in her doctrines had perished. You can hardly find two men now who think alike upon any of the essential doctrines of the church. Even if they use the same words, they do not attach the same idea to them ; and multitudes repeat the creed without attaching any idea to it. It is not my purpose to prove this truth, but simply to state it for illustrating what we mean in the New Church by the end of the world, or the consummation of the age. You will perceive that it is not the end of an organization, of dogmas and outward forms, but of inward life. A tree may retain its form for many years after it is dead. Wood may preserve its existence for many centuries and be applied to many useful forms after its life has come to an end. So a church may retain its outward organization and teach its dogmas for many years after it is dead. Indeed, it is the distinguishing characteristic of a dead church that it is scrupulous in paying tithes of the mint, anise, and cummin of creeds and ceremonies, while it neglects the weightier matters of the law, judgment, mercy, and faith.

Having stated what we understand by the end of the world or age, let us look at the terms in which that event is described in the Bible. The doctrines of the New Church teach us that the whole Bible is written according to the correspondence of natural with spiritual things. The sun represents the Lord ; its heat represents His love received and reciprocated by men. The moon represents the cool light of faith. The stars are bits of knowledge of heavenly things held in memory. The earth represents the church ; all things on the earth represent the truths or principles which constitute the church, and everything that occurs on the earth represents some form or activity of those truths and principles. Now let us apply this method of interpretation to some of the passages in the Word which relate to this subject. The darkening of the sun means the loss from the church of that love for the Lord and of that sense of the Lord’s love which are its very life.The withdrawal of the moon’s light means the gradual loss of all belief or faith in the truths of the church. Its being changed into blood denotes the destruction of all living quality in the faith of the church. It represents the loss of all charity or brotherly love. The falling of the stars from heaven denotes the entire dispersion and loss of all the knowledges of spiritual truth, by giving them a merely natural meaning. The spiritual mind is heaven compared with the natural mind. The kingdom of heaven is within us. When those truths which relate to the spiritual man are brought down and sensualized, when the church begins to lose the spirit and to think lightly of the life, and makes much of mere dogmas and ceremonies, which is the sign of a dying or dead church, then the stars fall from heaven upon the earth, even as a fig-tree, which denotes a development of merely natural good, casteth her untimely figs when she is shaken of a mighty wind.

When the light of Divine truth is darkened in the mind ; when the warmth of spiritual love grows cold, and all belief in spiritual truth is destroyed, and all true knowledge of its facts and doctrines is lost, then the heavens depart as a scroll when it is rolled together ; the spiritual mind becomes closed to all spiritual truth, and the end of the world draws near.

If we look at any particular church and note the changes that have taken place in her when she approached her end, we shall find that the changes which are said to take place in the earth represent them in every particular. Our Lord says that many will come in His name, claiming to be the Christ, and shall deceive many. This prediction means that many will claim to have the only message of Divine truth. How diverse the doctrines are we know, and how sharp the controversies and how bitter the persecutions which have arisen among their adherents. These are the wars and rumors of wars foretold by our Lord. The conflict of evil with evil and of falsity with falsity is described as nation rising against nation and kingdom against kingdom. Famines are caused by the lack of the bread of life, which is love to the Lord and the neighbor. The pestilences foretold are the moral and spiritual evils which corrupt the hearts and minds of men, and cause spiritual disease and death. The earthquakes are the commotions in the church, which shake it to its foundations and break it up into sects, as the earth’s crust is shaken and broken into fragments by natural earthquakes.

In this manner we might take every passage in the whole Bible which refers to the end of the world, and show the special meaning of every particular, and its entire harmony with this doctrine and its bearing upon it. All these terms are not given a special meaning to adapt them to this particular doctrine. But they have this meaning everywhere, in the whole Word. The sun, moon, stars, and earth always have essentially the same meaning. The earth always means the church or those principles which constitute it. All the wars, famines, and pestilences mentioned in the Scriptures signify and represent spiritual conflicts, in which evils and falsities contend among themselves or stand opposed to goodness and truth. And we are not compelled to remain in a general application alone. We can descend to the minutest particulars, even to the kind of weapons used in these conflicts, the people who carry on the wars, and the causes of defeat or victory. The farther this correspondence is carried, the clearer it becomes and the more universal its application becomes, so that the argument from the Word comes out in the clearest and fullest manner, satisfying every condition of humanity and every demand of the reason and every statement of Scripture. I have not attempted to do more than to give an outline of the argument and show the manner in which we read the sacred symbols to learn what the Word really teaches concerning the last days. I shall invite your attention now to some of the rational considerations which confirm the belief that the end of the world is a spiritual and not a natural event.

According to the doctrines of the New Church, the material universe was created to be the birthplace of endless generations of intelligent beings, who were to pass on into the spiritual world and make room for those who should come after them. It is the essential nature of love to create, to communicate itself as fully as possible to others. As the Lord’s love is infinite, this essential element of His being can never be exhausted. He must have the same reasons to-day for creating intelligent beings that He had for creating the first man ; and there must be the same reasons millions of years hence for creating new souls to become the recipients of the Divine love and blessedness that there are now. It must, therefore, be contrary to the essential nature of the Lord that He should ever cease to create.

It has been proved by modern astronomers that our sun with its attendant planets and the myriad visible stars are moving in vast orbits around some common centre. This orbit of our solar system is so vast that it could complete only a small part of a revolution in six thousand years. How absurd to suppose that a Being of infinite wisdom would create a universe and set its worlds revolving in their orbits, and then destroy them before they had completed one revolution ! A little child is not guilty of so great a folly who builds a house of cards and throws it down for the pleasure of seeing it fall. But again, the ratio between the smallest grain of sand and our earth is greater than the ratio between our earth and the whole of the material universe ; can any supposition be more absurd than that the Lord would destroy the whole material universe because some beings who dwell upon this grain of sand have broken His laws?

The act of a man who burned his barn to kill a rat was wise compared with such a destruction of the universe. You cannot find anything in the childish ignorance or fitful spite of men so absurd as this. How irrational, then, to call it by no worse a name, to attribute such folly to infinite love and wisdom ! Suppose the Lord has been disappointed and His purpose in some respects defeated by sin, is that any reason why He should complete the defeat of His ends by a universal destruction ? But it cannot be that He has been defeated or disappointed. Omniscience saw the end from the beginning, and infinite wisdom provided the best means. The Lord can make no mistakes. Sin has only served to bring out the manifestations of His love in larger measures and in a greater variety of forms. There is no more cause for the destruction of the universe than there was to prevent its creation in the first instance. There is the same reason for its continuance, and must forever be, that there was for its creation. The Divine nature as it is in itself, the end for which the universe was created, the whole order and method of the creation and human reason, all teach us in unequivocal terms that the material universe will never be destroyed until infinite love grows cold and infinite wisdom fails to provide the ways and means for carrying into effect the purposes of infinite love, and infinite power becomes exhausted ; and when that crisis comes there will be no God and no universe and no human beings. We infer, therefore, that the destruction of the natural universe is contrary to the Divine nature, to the purposes of the Lord as declared in the creation, and to human reason.

The idea held by some, that the earth will be remade, that the Lord will give to man a better body at the resurrection, and that the new earth, if it is a material one, will be a better earth than this, practically accuses the Lord of folly, of not doing the best for His children that He could, and that is to say that His love and wisdom are not perfect. If it is replied that man finds the earth very imperfect and is constantly improving it, the answer is that it is one of the perfections of the earth that man can improve it,—it is one of the conditions of life essential to his intellectual and spiritual development. If he had no occasion to call forth his faculties they would lie dormant. If he saw no room for improvement, or found it impossible to make improvement, he would have no stimulus of hope, and all motives to exertion beyond what was necessary to support life would be taken away. Man’s nature is self-adjusting to all the conditions of life. Infinite wisdom is embodied in the creation, and when men try to improve upon the methods of infinite wisdom they show their ignorance and folly.

But the doctrine that this earth or any part of the material universe is to be made over into a new world and become the future dwelling of man after the resurrection is materialism. This result cannot be avoided. Man’s body is not a spiritual body after all, and instead of going to heaven and dwelling in one of the mansions in His Father’s house according to the promise, he must remain forever in this world. He is not essentially a spiritual being, but an earthly one, and however perfect his condition may be as a material being, he can never hope to attain to the glory and blessedness of a purely spiritual life. But the whole theory that this world is to be the eternal home of the redeemed is contrary to the oftrepeated declarations and promises of the Word. ” My kingdom is not of this world,” the Lord says. ” I go to prepare a place for you ; and if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” The whole tenor of our Lord’s teachings was directed to prepare men for life in another and spiritual world which is not to be created at some future time, but which was already in existence, and when the Lord spoke was the home of all those who had passed from earth.

When we understand the term ” world” as meaning not the natural ground but the world of human life ; especially when we give the Greek word which is translated ” world” its strict meaning of ” age” or ” dispensation,” how simple it all is ! Within historic times the world hasmore than once passed away and a new world has been created. The Europe which the Roman conquerors knew is gone. The America which Columbus found is passed away and a new America has come into being. And turning our thought to the spiritual states of men, of which the Bible always directly speaks, the world has been destroyed and a new world created as often as one system of religious truth has lost its vitality and its power over the lives of men and a new system has been raised up by the Lord. Not to go back to remote antiquity, the world was in comparatively recent times made new when the Christian Dispensation displaced the Jewish at the coming of the Lord ; and in our own day is taking place before our very eyes the destruction and new creation of the church which the Lord Himself predicted. And all the while our faithful planet keeps steadily on its way fulfilling the purpose for which the Lord created it, as a nursery of human beings, where they may awaken to consciousness and learn their first lessons of obedience to the Heavenly Father, then to pass on to His eternal home. As saith Ecclesiastes, ” One generation passeth away, and another generation cometh ; but the earth abideth for ever.”

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.

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The New Age And Its Messenger

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THE NEW AGE AND ITS MESSENGER

by Warren Felt Evans (1817-1889)

The writings of that most remarkable man of modern ecclesiastical history, Emanuel Swedenborg, have taken a deep hold upon my mind, and affected my whole inner life. He who comes to the perusal of them with an unprejudiced mind, with a sincere desire to learn the truth for the sake of truth—who loves truth for its own divine self—will not fail to find in them principles of great value. He will find there a true spiritual philosophy. He who loves truth for its own sake, and who incorporates it immediately into the life, is in that moral condition which renders the mind of man receptive of enlighten­ment from the Lord, the infinite fountain of all light. There are some minds peculiarly fitted to receive truths of a certain class, as those relating to some one of the sciences. But a soul in the moral attitude referred to above, drinks in spontaneously all spiritual truth. ” He that doeth truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God.” (Jno. iii. 21.) ” If any man,” says our Saviour, ” will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.” (Mat. vii. 17.)…

There is the belief of the Church that a brighter age and a better dispensation would have its birth in the future. This hope has shone the brighter when the moral darkness has been the most profound. It has seemed reasonable to some that there will be three grand dispensations of the Church, corresponding to the three manifestations of the one God to the world, as the Father, the Son, and the Holy Ghost. There has been the dispensation of the Father. This comprehends the whole period before the incarnation. In the Old Testament how little is said of the Son. Christ is there (for every sentence of the older Scriptures is Messianic, and not here and there a passage), but he is there veiled beneath sensuous symbols. It is an age of obscurity. We have had the age of the Son or the Logos—the intellectual age, the dispensation of faith. This has continued until the present. The next, which we doubt not has had its birth, will be the age of the Holy Spirit, when Christ will come as the Comforter, the Paraclete, to impart a new and higher life to the souls of men. In the first the sensuous predominates, in the second, the intellect; the third will be the dispensation of love. Love and its intuitions will predominate in the glorious Church of the future. This better dispensation has been generally denominated the Millennial Age. A moment’s reflection, however, will convince any one that its proper and Scriptural designation is the New Jeru­salem, which term marks the last and most perfect stage in the development of the Church on earth. It is admitted that in the symbolic language of prophecy, Jerusalem sig­nifies the Church. A New Jerusalem, then, can mean nothing but a New Church, or a new and better dispensa­tion of grace. If there is to be a new dispensation, it is self-evident that it must have a beginning somewhere. If the New Jerusalem is to come down from God out of heaven, there is some one to whom it must first come. This Divine influence or effluence from God through the heavens into the Church on earth—which is signified by the New Jerusalem coming down from God out of heaven—must find its first receptacle in some mind fitted to receive it, and to be the centre of its diffusion abroad. Look back upon the history of the Church in all the past ages, and you find that every dispensation of grace has had its rise, and small mustard-seed beginning, in some one individual. So it manifestly must be in the New Jeru­salem stage of the Church’s progress. That Immanuel Swedenborg, servant of the Lord Jesus Christ, was the instrument of Providence in ushering in a new and better age of the Church, seems to me clear. I think there is found in his invaluable spiritual writings the germ of a new and higher dispensation. No one who is at all observant of the signs of the times cam doubt that he is to have at least a most important influence in shaping the theology and the life of the future church. I will give some reasons for this belief, which, it is hoped, will be satisfactory to some sincere inquirers after truth, and who are conscious of wants and spiritual yearnings, that the prevailing religions, with their literature, fail to supply. This work is given to the world for the reason given by another for a different work. ” It is one of our nobler human instincts, that we cannot feel within us the glory and the power of a real conviction, without earnestly striving to make that conviction pass into other minds.” (Comte’s Philosophy of the Sciences, by G. H. Lewes, p. 1.)

Author: Warren Felt Evans (1817-1889)

 

 

http://www.scienceofcorrespondences.com/the-new-age.htm

Copyright © 2007-2014 A. J. Coriat All rights reserved.

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Put on the full armor of God (AntiChrist)

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“Put on the full armor of God so that you can take your stand against the devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.” Ephesians 6:11-13

Image result for anti christAntichrist is the adversary of Christ; an adversary really, a friend pretendedly: So then, Antichrist is one that is against Christ; one that is for Christ, and one that is contrary to him: (And this is that mystery of iniquity (2 Thess 2:7). Against him in deed ; for him in word , and contrary to him in practice . Antichrist is so proud as to go before Christ; so humble as to pretend to come after him, and so audacious as to say that himself is he . Antichrist will cry up Christ; Antichrist will cry down Christ: Antichrist will proclaim that himself is one above Christ. Antichrist is the man of sin , the son of perdition; a beast, [that] hath two horns like a lamb, but speaks as a dragon (Rev 13:11).

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Christ is the Son of God; Antichrist is the son of Hell.

Christ is holy, meek, and forbearing: Antichrist is wicked, outrageous, and exacting.

Christ seeketh the good of the soul: Antichrist seeks his own avarice and revenge.

Christ is content to rule by his word: Antichrist saith, The word is not sufficient.

Christ preferreth his Father’s will above heaven and earth: Antichrist preferreth himself and his traditions above all that is written, or that is called God, or worshiped.

Christ has given us such laws and rules as are helpful and healthful to the soul: Antichrist seeketh to abuse those rules to our hurt and destruction.

Antichrist may be considered either more particularly, or more generally. 1. More particularly: And so there are many Antichrists (1 John 2:18). 2. More generally: And so the many maketh but one great Antichrist, one man of sin, one enemy, one great whore, one son of perdition (2 Thess 2:3; Rev 19:2

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Impure thoughts – Are there really any?

Spiritual Questions & Answers

Discovering inner health and transformation

impure thoughtsI wonder what you feel more strongly about. Impure thoughts or impure environment? Perhaps you are occupied by smog, land surfaces contaminated by industrial waste, plants and fish harmed by untreated chemicals discharged into lakes and rivers, or human disturbance caused by noisy construction or transport near residential areas?

Or perhaps what concerns you more than the physical environment is the social climate in which we live. Political coverups, corruption in high places, decline of professional sportsmanship, and huge disparity between the rich and poor. Your own list may be longer. For when we have an ideal then we realise how far reality falls short. When we have a sense of what is good then we notice what is bad. Don’t we hope for unspoilt land for human habitation, water courses teeming with healthy fish, fairness in public discourse and decision-making showing respect and care, untarnished by greed, and unsullied by envy?

Just as there is impurity around about us are there not also impure thoughts in  individual thinking? A letter in the Times newspaper from a woman in North Yorkshire explained that having loaded some software on her computer to protect the visiting grandchildren from porn, she found that as soon as she tried to buy undergarments on-line by typing the word “knickers” a strong message appeared rebuking her for searching for salacious content!

This notion of impure thoughts of salacious content might be strange to those who do not agree about what can be unethical in sexual conduct. This is not to say that a healthy appetite is bad but rather that when we start to crave for such things then we are subject to less than pure habits of thought. The binge eater as well as the sexual addict spring to mind.

I suspect people don’t always recognise what I see as impure thoughts encountered in television video, film, and novels. But are not greedy intentions, and craving for sexual gratification regardless of human relationship two examples of impure thinking?

Whenever anyone starts to lay down the law about what is right and wrong, pure and impure thoughts then there is a natural human tendency to resist and rebel. But sometimes don’t we need to see what is bad before we fully know what is good? To experience what is impure before wanting to be pure?

Writing in the Daily Mirror newspaper the journalist Fiona Phillips told the story of when her two boys then aged seven and five were mucking about on the computer. They typed in the word ‘booby’ into Google and what they then saw made them gasp out loud. It was a vile sado-masochistic mutilation scene. It is of course a tragedy that young minds were exposed to such behaviour.

Perhaps some adults need to be shocked by the extremes of impure thoughts  before they realise the importance of pure motives. More decency instead of vileness, more caring rather than hurtfulness, more love rather than cruelty.

I would suggest that focusing on what is good makes resisting what is bad a lot easier.

“The more we reflect on the notion of purity, the more we realise how imperfect our best emotions are.” (H.T.Hamblin)

But it seems easier to define the absence of pure thought than its presence. Most  dictionaries define purity in terms of absence of impurity eg uncontaminated, unmixed, unadulterated.

What we need also is a definition that focuses on its positive meaning. I suspect the dictionary writers had a problem in doing this for purity is a spiritual concept and as such is ineffable ie difficult or impossible to put into words. Never mind here goes!  What about exemplary, complete, pristine, clean, virtuous, modest, wholesome, healthy? Are these qualities what purity implies?

You may have heard of the following saying:

“Blessed are the pure in heart, for they will see God.” (Matt 5:8)

Yet they might wonder is it really possible for anyone to become more pure? The religious answer is yes there is a process of purification. It is symbolized in the ritual of baptism which is washing to make us clean. Bathing in water may wash off the sweat and grime but
Christ is saying what needs to be made clean is also the inside of the person.

Perhaps we all need to clean our impure thoughts within. This means being on the watch for those thoughts that seem to arise from out of the ether. Thoughts of resentment, envy, immoral sexual desire, greed, and so on.

An academic researcher found the remains of a medieval backgammon set on the site of the first motte-and-bailey castle in Gloucester. It was made of red deer bone, decorated with pornography, drinking and feasting. He seemed to think that the former owner of the set smashed it up, threw it in a rubbish pit and retired to become a monk in Wales.

I strongly believe that just as impure thoughts seem to come from nowhere they can also leave – as long as we consciously turn our back on them.

“Whatever a person carries out from himself cannot be good since it has come from self, an impure and most unclean origin. From that impure and most unclean origin no good can possibly emerge, for the individual is thinking all the time about his own merit.” (Emanuel Swedenborg Arcana Coelestia 874)

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

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

Posted on13th May 2012CategoriesEthics, Private EthicsTags, , , , , , ,, , , , , , , , , , , ,  Leave a comment

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