Playing The Victim

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THE ONLINE JOURNAL FOR THE NEW CHURCH IN AUSTRALIA AND NEW ZEALAND

Playing The Victim

We all know that we live in a society of victims.

Everyone understands that rights go hand in hand with responsibilities. But as individuals, we are far more interested in our rights than we are in our responsibilities. We are happy to decry those who apparently impinge upon our rights, whilst ignoring our responsibilities. Litigation is a very real shadow over every form of useful endeavour in our world. The costs of insurance against such an event continues to become an ever-greater burden upon schools, churches, community groups, health providers, and businesses. And these are organisations who exist for our benefit.

If we are in circumstances that we can’t change and which we’ve had no influence over, then we really are victims. A few weeks ago I walked in on my daughter Ebony watching a real-life crime documentary about a double murder – husband and wife attacked and killed in their motel room, by another couple whom they did not know and had never met, who selected them at random for the pure pleasure of killing. They were victims in the truest sense.

But I’m not talking about them today. Neither am I talking about other people who play the blame game. I’m talking about me and you. I’m going to show that there are very few real victims among us. You may feel that you are, or have been, a victim at one time or another. You may feel challenged by some of this, and that is my intention. While I am not interested in what we can’t change, we often accept a great deal that we could influence and change, simply by believing ourselves victims. Let’s begin with …

Our Eternal Welfare.
In some Christian churches, there’s some cause for equivocation about our responsibility for our own salvation. After all, if one must verbally acknowledge the person of Jesus as Saviour in order to be saved, what happens with the countless number who never heard of Jesus, through being born on the wrong place at the wrong time?

But for the New Church, there is no such uncertainty. If we accept heaven and hell as the realities Swedenborg insists they are, no one can blame anyone else for their predicament. God does not condemn people to hell, people do that for themselves:

“Anyone who thinks rationally can realise that no one is born for hell – everyone is born for heaven. We ourselves are to blame if we arrive in hell …” (Heaven and Hell, paragraph 329)

In a very real way, I am master of my own destiny. Now, some might say that this is a denial of the power of God in an individual’s life, and a denial of our need of Him. But this is not the case. I am master of my own destiny only because He makes me so, as we read in Revelation:

“Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me.” (Revelation 3:20)

The possibility of heaven is a free gift from God, without whom I would have no hope of salvation. But in Swedenborg’s work, I learn that I am not specially chosen or privileged by this hope, it is a hope that is on offer to every person on this planet. Thereby, I can only hold myself responsible if I do not take it.

“The Lord never sends anyone to hell, but wishes to lead all away from hell; less still does He bring anyone into torment. But since an evil spirit rushes into it himself the Lord turns all the punishment and torment to good and to some use.” (Heavenly Secrets, paragraph 696)

What about our thoughts?
In recent years, many people – of all faiths and none – have come to recognise that thoughts flow into us from a source outside of ourselves. The modern fascination with meditation, ACT (Acceptance and Commitment Therapy), and other psychologies have brought this idea firmly into the mainstream of contemporary thought. But it’s not new to readers of Swedenborg. Of course, then, the question is whether I might be regarded a victim of my thoughts:

“… when some people were shown convincingly that we do not think on our own but receive thoughts from others, …, in their wonderment they claimed that it meant that they were not to blame for doing evil …” (Divine Providence, paragraph 294)

It’s a fairly straightforward conclusion to come to, isn’t it? But Swedenborg continues:

“… If indeed everything a person thinks flows in from others, the fault does seem to lie with those from whom the thought originates. But still the fault itself lies with him who receives, for he accepts the thought as his own, nor does he know anything to the contrary, or want to know anything to the contrary. …” (Divine Providence, paragraph 294)

No, we are neither helpless nor blameless in the face of our mental life. Whilst we certainly may experience unwelcome and disturbing thoughts, we are not compelled to carry them out in any way. We have a choice.

Are we responsible for our actions?
Well, we generally understand that we are responsible for our actions. But we’re not good at applying it to ourselves! Under the law, we are held accountable for our actions irrespective of the circumstances which we might claim either caused or justified them.

Pam and I have recently completed a marriage course, using material from Alpha Course. Session 4 (entitled, The Power of Forgiveness), asks: “At times of disagreement, what words and phrases are you aware that you use, if any, that hurt your partner?” Yes, it does give space to identify what your partner does and says to hurt you, but the primary focus is upon one’s own behaviours. The focus is on my responsibilities not my rights! You see, if my actions are merely the result of my circumstances, then the same must also be true of my marriage partner. But as my actions then become my partner’s circumstances, thus prompting their actions, we would quickly find ourselves in a disintegrating cycle of chaos! The only way to prevent such a trend lies in taking responsibility for one’s own actions.

It is sobering to realise the many well documented cases of physical and sexual abuse in which abusers routinely blame their victims for their crime. The guilty focus their attention not upon their own culpability, but upon the perceived provocation of this they harmed. Intellectually, they make themselves the victim, mentally reversing reality. But they don’t do this because they’re peculiarly evil, they do it because they’re human! It is a tendency we must all guard against.

Surely, we are not to blame for our external circumstances?
Well, … maybe. It’s not as cut and dried as we like to think.

When Pam and I lived in Sydney, during the early years of our marriage, Pam spent time regularly on the road, frequently driving long distances to coastal and country New South Wales. On one occasion, as Pam was travelling down a fast country road, an elderly woman turned left in front of her, leaving no time for Pam to brake, and the two cars collided. Thankfully no-one was injured. In the aftermath, I remember talking to a friend of ours, a lawyer, who was assisting us with the insurance claim. I remember his comment: that every driver is regarded as sharing some responsibility, just for being on the road!

While on holiday earlier this year, Pam indulged her penchant for opportunity shops, and I accompanied her on one of these trips. As I needed something to read, I went and happily browsed the shelves of the secondhand books. One of the books I found was entitled, What If? Military historians imagine what might have been. Although I’m not really much into history, and especially not the history of war, the premise is an interesting one: how would the world be different if Hitler had won the Second World War, for example. The first chapter is on the defeat of the Assyrian army recorded in the Second book of Kings, chapter 17 to 19.

But I want to talk about Napoleon: what if he had won the battle of Waterloo? After all, the Duke of Wellington described it as, “the nearest run thing you ever saw in your life.”

“Napoleon dominated European and global affairs for more than a decade while leading France against a series of coalitions in the Napoleonic Wars. He won most of these wars and the vast majority of his battles, building a large empire that ruled over continental Europe before its final collapse in 1815. One of the greatest commanders in history, his wars and campaigns are studied at military schools worldwide.” (https://en.wikipedia.org/wiki/Napoleon)

So, why did Napoleon fail? Was it pure chance? No. Granted, Napoleon may well have won at Waterloo, but it was only a matter of time before he had stretched his armies just that bit too thinly. Ambitious, and greedy for further conquests, the greatest obstacle to Napoleon’s success was his own character. Evil carries the seeds of its own destruction, and its own punishment.

“Every single thing in the next life is balanced in such a way that evil punishes itself. So evil carries its own punishment with it, as likewise does falsity which comes back on him in whom falsity dwells.” (Heavenly Secrets, paragraph 696)

We have far more influence upon our circumstances than most of us realise. A change in our circumstances may be as simple as a fresh outlook and attitude. I was reading over Pam’s shoulder the other day, as she read a book on finances. Redundancy is never a pleasant experience, but the author suggested a new view of the situation, perhaps as an opportunity to kick-start a new business venture, and becoming your own boss.

There might be other, unexpected ways to influence our circumstances. I find that my immune system is boosted by regular exercise, a consequence I would never have foreseen a few years ago.

“For every smallest fraction of a moment of a person’s life entails a chain of consequences extending into eternity. Indeed every one is like a new beginning to those that follow, and so every single moment of the life both of his understanding and of his will is a new beginning.” (Heavenly Secrets, paragraph 3854)

This teaching is both hopeful and convicting. It is hopeful because at any moment I can make a change for the better. It is convicting because I realise that I am living now with the consequences of my past.

At last, let me turn to our readings for today. They concern two kings of Israel, Saul and David. Both sin, and both are confronted by a prophet with the reality of their actions. But the contrast between their responses could’t be more different.

Saul (1 Samuel 13) is confronted by a vast Philistine army. He has waited seven days for Samuel to come and offer sacrifice before engaging in battle. But Samuel has not arrived, and the people are fearful and deserting. So, Saul panics, and performs the sacrifice himself, thus usurping the old priest’s place. No sooner is the deed done, than Samuel appears and almost without stopping for breathe, Saul is explaining himself: “… I felt compelled” (verses 11-12).

From his rooftop, David sees a woman bathing and initiates a long and tangled chain of events: an adulterous affair, a failed coverup, arranging the death of a man to take his wife. The prophet Nathan arrives and confronts the king, and his response is short and simple: “I have sinned”, and then he stands and faces the consequences (see 2 Samuel 11 & 12 [esp. 12:13]; Psalm 51). To our modern mind, Saul’s mistake was so much less serious than David’s. Saul has merely offered a sacrifice, whereas David has had a man killed. Yet the consequences are so much more serious for Saul – the loss of the kingdom! You see, the difference between a bad man and a good one is not that one sins and the other doesn’t. No, “for all have sinned and fall short of the glory of God” (Romans 3:23). The difference is whether we acknowledge that sin for what it is, and take responsibility for it, or whether we pretend to be victim of the circumstances in which we find ourselves, and seek to excuse our actions.

“Those who lead the life of faith repent daily. They pay attention to the evils present with them, acknowledge them, are on their guard against them, and implore the Lord for help. For by himself a person is constantly falling, but the Lord is constantly putting him on his feet again. By himself he falls whenever his mind desires something evil, but the Lord puts him on his feet again whenever he resists evil and therefore does not carry it out. This is the condition of all who are governed by good.” (Heavenly Secrets, paragraph 8391)

David Moffat

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

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

The Church is Both Internal and External

Lastchurch - The Eternal PurposeSelection from True Christian Religion ~ Emanuel Swedenborg

The Church is the Lord’s, and that from the spiritual marriage, which is that of good and truth, the Lord is called the Bridegroom and Husband, and the Church the bride and wife, is well known to Christians from the Word, especially from the following.

John said of the Lord:  He that hath the bride is the bridegroom, but the friend of the bridegroom, who standeth and heareth him, rejoiceth because of the bridegroom’s voice (John 3:29).


Jesus said, The children of the bridechamber cannot mourn so long as the bridegroom is with them (Matt. 9:15; Mark 2:19-20; Luke 5:34-35).


I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband (Rev. 21:2).


The angel said to John:  Come, I will show thee the bride, the wife of the Lamb, and from a mountain he showed him the holy city Jerusalem (Rev. 21:9-10).


The time of the marriage of the Lamb is come, and His wife hath made herself ready. Blessed are they that have been called unto the marriage supper of the Lamb (Rev. 19:7, 9).


I am the root and the offspring of David, the bright and morning Star. And the Spirit and the bride say, Come. And he that is athirst, let him come, and he that willeth, let him take the water of life freely (Rev. 22:16-17).


It is in accordance with Divine order that a new heaven should be formed before a new Church is established on earth, for the Church is both internal and external, and the internal Church makes one with the Church in heaven, thus with heaven itself; and what is internal must be formed before its external, what is external being formed afterwards by means of its internal. This is well known in the world among the clergy. Just so far as this new heaven, which constitutes the internal of the Church with man, increases, does the New Jerusalem, that is, the New Church, descend from it; consequently this cannot take place in a moment, but it takes place to the extent that the falsities of the former Church are set aside. For where falsities have already been implanted what is new cannot enter until the falsities have been rooted out, and this will take place with the clergy, and so with the laity; for the Lord said:  No one puts new wine into old wineskins, else the skins burst and the wine is spilled, but they put new wine into fresh wineskins, and both are preserved (Matt. 9:17; Mark 2:22; Luke 5:37-38).


That these things take place only at the consummation of the age, by which is meant the end of the Church, can be seen from these words of the Lord:  Jesus said, The kingdom of the heavens is like unto a man who sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat, and went away; but when the blade sprang up, then appeared the tares also. The servants came and said, Wilt thou that we go and gather them up? But he said, Nay; lest haply while ye gather up the tares, ye root up the wheat with them; let both grow together until the harvest; and in the time of harvest I will say to the reapers, Collect first the tares and bind them in bundles to burn; but gather the wheat into my barn. The harvest is the consummation of the age; as the tares are gathered and burned with fire, so shall it be in the consummation of the age (Matt. 13:24-30, 39-40).


“Wheat” means here the truths and goods of the New Church, and “tares” the falsities and evils of the former Church. … “the consummation of the age” means the end of the Church.


That there is in everything an internal and an external, and that the external depends on the internal as the body does on its soul, every single thing in the world shows when it is properly examined. In man this is manifest:-

As his entire body is from his mind, so in each thing that proceeds from man there is an internal and an external; in his every action there is the mind’s will, and in his every word the mind’s understanding, so also in his every sensation.

In every bird and beast, and even in every insect and worm, there is an internal and an external; and again in every tree, plant, and germ, and even in every stone and every particle of soil.

A few facts relating to the silk-worm, the bee, and dust, will suffice to make this clear. The internal of the silk-worm is that whereby its external is moved to weave its cocoon, and afterward to fly forth as a butterfly. The internal of the bee is that whereby its external is moved to suck honey from flowers, and to build its cells in wonderful forms. The internal of a particle of soil whereby its external is moved, is its endeavor to fecundate seed; it exhales from its little bosom something which introduces itself into the inmosts of the seed, and produces this effect; and this internal follows the growth of the seed even to new seed.


The same takes place in things of an opposite character, in which there is also an internal and an external; as in the spider, whose internal, whereby its external is moved, is the ability and consequent inclination to construct an ingenious web, at the center of which it lies in wait for the flies that fly into it, which it eats. It is the same with every noxious worm, every serpent, and every beast of the forest; as also with every impious, cunning, and treacherous man.

(True Christian Religion 783 – 785)
June 15, 2017

Living in Two Worlds                       

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meaning of life

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One of the problems with our busy materialistic world is that we seem to get very little time to think more deeply about what is going on in our lives. Everyday is made up of all sorts of practical and physical activities. We go to the shops and buy food. We cook our meals and wash up. We clean the house and read the newspaper. We mow the lawn or put our feet up in front of the television. We go to work by car or bus or train and come back late and tired. So much can get crammed into one day that we begin to feel unable to cope or at the other end of the scale we may have so little we can do that we feel lonely and cut off from the world around. If we are blessed with all our senses we can see the world around us, we can hear it, touch it, smell it and taste it. And particularly in spring and summer, when all sorts of flowers are coming into bloom, the physical world around us offers a wonderful array of stimulants for our senses. And we mustn’t forget our interactions with other people: a wave across the street, a smile to a passer-by, a chat over coffee, a lengthy phone call, a letter from a friend, a kind word or a loving kiss. There is so much going on in our physical world that it is not surprising that many people live as though there is nothing else – that everything that goes on in our lives can be explained in physical terms.

But is this really so?

red roseImagine you are holding a fragrant rose in your hand. You see the wonderful colour and texture of the flower, you touch its soft and smooth petals and you smell its intoxicating fragrance. So far you have been involved in a physical way with this rose but how does it make you feel? Do you feel happier and a little brighter inside, does a smile come over your face, does it evoke distant memories, do you feel more peaceful, do you feel more loved or more loving? In a wonderful way that rose, out there in the physical world around us, has touched something deep inside you and you have responded.

Or imagine that you have just received a letter from somebody you knew a long time ago. You open the letter, see who it is from, and read the first few lines. They are just ink on paper but how do you feel? Do you feel surprised and pleased, does a feeling of warmth grow within as you recall your past friendship, are you transported back to another time and place, do you now feel close once again? Just like the rose, something as physical as ink and paper has touched you deep inside and you have responded.

These are just two examples of the countless situations we can find ourselves in when we realise that there is something much deeper to our lives than our physical being. Whilst our lives appear dominated by the physical world around us there is another world within us of feeling and thought where our deepest experiences take place and where we develop our real character. It is our inner world where, for example, we can feel deep joy when we are very close to someone we love and deep pain when we are separated.

Throughout the ages wise people have realised that we live in two worlds at the same time, a physical outer world and a deeper inner spiritual world. The problem is that we get so absorbed by the state of our physical outer world that we don’t spend enough time on the spiritual world within us. How many people, for example, struggling in a gym to improve their physical well-being, would spend just a little time on spiritual exercises to help them develop their inner world? Is this not a distorted view of our priorities?

Jesus highlighted the need to change our priorities in favour of the inner spiritual life when he said:

“Do not seek what you are to eat and what you are to drink, nor be worried. For all the nations of the world seek after these things, and your Father knows that you need them. Instead, seek his kingdom, and these things will be added to you”.  Luke 12:29-31

Pierre Teilhard de Chardin, the visionary Jesuit priest, wrote in the 20th century:

“We are not human beings having a spiritual experience; we are spiritual beings having a human experience”.

Emanuel Swedenborg not only recognised that we are living in two worlds but also that when we die our real inner spiritual self goes on living:

“As regards the soul, which – it is said – goes on living after death, it is nothing else than the actual person living in the body. That is, the soul is the person’s inner self acting in the world by means of the body and imparting life to the body. When his inner self is released from the body the person is called a spirit and then appears in a completely human form”. Arcana Caelestia 6054

Should not our emphasis be on developing the quality of our inner life rather than worrying excessively as we do about our outer physical world?

“The best and most beautiful things in the world cannot be seen or even touched. They must be felt within the heart.”  Helen Keller

For an article on time and spiritual state follow this link: Time and Spiritual State

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http://www.spiritualwisdom.org.uk/two-worlds-meaning.htm

The God We Worship

The God We Worship
A Sermon by the Rev. Peter M. Buss, Jr.

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“Philip said to Him, ‘Lord, show us the Father, and it is sufficient
for us.’ Jesus said to him, ‘Have I been with you so long, and yet you
have not known Me, Philip? He who has seen Me has seen the
Father’” (John 14:8-9).
Jesus and His disciples. If we look closely at the Lord’s
relationship with His disciples, one of the primary things He tried to do
for them was teach them who He was (and still is). He wanted them
to know that He was Divine. Through His miracles, His
transfiguration, His walking on the water, His raising of Lazarus from
the dead, and finally His own resurrection, He was working to get
them to understand that He was (as one teaching in the Writings for
the New Church puts it), “Infinite, Uncreate, Almighty, God and Lord,
altogether equal to the Father” (Doctrine of the Lord 55)-at least as
far as they could understand these things.

He has some success. Speaking for the disciples, Peter once
said: “We have come to believe and know that You are the Christ, the
Son of the living God” (John 6:69; cf. Matthew 16:16). And after
Thomas saw that Jesus had indeed risen as He said, he professed
His faith by saying, “My Lord, and My God” (John 20:28).
There is but one God. And yet, when it comes right down to it,
even these disciples didn’t quite understand the central message
Jesus was trying to convey. They could not comprehend that He was
the one God of heaven and earth. They could believe that He was the
Son of God, but not God Himself, Jehovah came down on earth.

They are not to blame for their misunderstanding. After all they talked
with Jesus, ate with Him, traveled with Him-He was a Person to them.
They also heard Him talk about God His Father, as if He was talking
about someone else. So Jesus led them as far as He could in the
right direction-that He was the Son of the living God. Anything beyond
that was “wholly incomprehensible” to them (see Arcana Caelestia
6993:2). We have to remember that at the time of the Lord’s birth
there was extreme darkness in all the world about spiritual things.
Jesus brought about the dawning of a new church which would see
more clearly. And at such a dawning, there was a beginning of
understanding, a beginning of belief and worship, with many things
yet to be said and comprehended. As Jesus Himself said: “I still have
many things to say to you, but you cannot bear them now. However,
when He, the Spirit of Truth, has come, He will guide you into all
truth” (John 16:12-13).

We now live in an era where that new truth is available. The
Lord has revealed the truth He promised to reveal. He has opened up
for us the Scriptures, and in them we may now see the truth about
Him-the truth He taught so long ago, and yet was not completely
understood. He wants us to be absolutely clear about things those
people were just beginning to understand. There are not two
Persons, or three in the God-head. There is one God, the Lord Jesus
Christ, and He is the one we are to believe in and worship. This is
why He was so blunt with Philip when he requested in innocence
(and perhaps even frustration): “Lord, show us the Father and it is
sufficient for us” (John 14:8).

As we read, He said to Philip: “Have I been with you so long,
and yet you have not known Me, Philip? He who has seen Me has
seen the Father, so how can you say, ‘Show us the Father’? Do you
not believe that I am in the Father and the Father in Me? Believe Me
that I am in the Father and the Father in Me” (John 14:9-11).
The central truth of the Word of God, the truth that Jesus tried
so hard to get people to believe while on earth is that there is but one
God. He is not only the Son of God, but the God of heaven and earth,
and one with the Father (see True Christian Religion 379). This is
what we are all called upon to believe.

The importance of a correct idea of God. There is a teaching in
the work of the Writings called True Christian Religion, a work
appropriately named for this topic, which describes how important it is
for us to understand who our God is: A correct idea of God is to the
congregation like the sanctuary and alter in a church, or like a crown
on the head and a scepter in the hand of a king, as he sits upon his
throne. From this hangs the whole body of theology, like a chain from
its anchor-point. If you are prepared to believe me, the idea everyone
has of God determines his place in the heavens (True Christian
Religion 163).

Why is it so important for us to have a correct idea about God?
Why is it that this one teaching-this one facet of belief will determine
our welfare to eternity? Why is it like the sanctuary and altar in a
church, or like the crown and scepter of a king? Why is it the most
important concept in all of religion? If I were to ask of all of you here
today, “How do you get to heaven?” I’d probably get responses such
as this: “Live a good life”, “Obey the Lord’s commandments”, “Shun
evils as sins against the Lord and then live a good life” or something
along those lines. And these would be correct answers.

But a correct idea and belief in the Lord is even more basic
than these statements. It is no accident that there are two great
commandments. The second one is: “You shall love your neighbor as
yourself” (Matthew 22:39). In general this is a command to live a
good life. But the first and great commandment in the Law is to love
the Lord our God with all our heart, with all our soul and with all our
mind (see Matthew 22:37-38). The reason for this is that we need to
know who is asking us to live a good life. For religion to make sense,
we have to know what kind of God the Lord is. Why is He asking us
to act in certain ways? If we don’t understand why He needs us to act
according to His commandments, what’s to convince us to do so
when the going gets tough, when temptation sets in and we feel like
doing something else? The truth about God is indeed the starting
point from which all the other facets of religion hang as links of a
chain from an anchor point.

Father/Son imagery. Now some people might raise a legitimate
complaint about the way the Lord has put His Word together. If it is so
important for us to know who the Lord is, and specifically to
acknowledge that He, the Lord Jesus Christ, is the one God of
heaven and earth, why didn’t He just say so? Why in the world would
He leave anything in His Word which would confuse us, or cause
many people to misunderstand this most central teaching? Why
would He speak to the Father as if to another? Why would He call
Himself the Son of God, and yet expect us to believe that He is more
than that?

We already discussed one reason: the people alive during His
life on earth could not believe anything further than that He was the
Son of God, and not God Himself. This is an important reason, for the
Lord always accommodates Himself to the understanding of the
people He is trying to lead. He is constantly trying to make Himself
accessible and knowable to the extent possible. And He did just that
for the people He taught and healed while He was on earth.
But, as you have probably already realized, there is a much
deeper and more profound reason for the way the gospels were put
together. There is a truth about the Lord our God which is played out
for us in the stories about Father and Son which we could not know
otherwise. There are three ideas I’d like to share with you today
which illustrate how the Father / Son imagery can help us, rather than
be a source of confusion.

1. Many names for one God. First, let us remember that when
we’re discussing the Lord, we’re discussing the Infinite. And, as one
teaching so eloquently points out: “The human mind, for all its
loftiness and superb analytical power, is finite, and there is no way of
rendering it anything but finite. Therefore it is incapable of seeing the
infinity of God as it is in itself, and so of seeing God (True Christian
Religion 28).

It goes on to say that we can see God in shadow-in other
words, as He has revealed Himself in Scripture. This is where the
various names of the Lord help us out tremendously. We cannot
know everything there is to know about God; indeed we would be
foolish to try. But the Lord has made it easier for us to know some
things. He has given us an ability to look at different facets of Him,
different Divine qualities that He possesses. And He labels each one
of these qualities with a different name for Himself. So we have
Jesus, which means “Savior,” and we have “Christ” which means
“King;” and Jehovah, which literally means “the One who Is, or
exists;” and “Immanuel” which means “God with us.” We also have
some of His activities categorized under different names: He is the
Creator and Redeemer, He is our Preserver and Comforter. All
of these things help us to look at one aspect of God at a time, to
understand it, and put it together with the other things we know about
Him, so that our faith in Him can develop.

The same is true of the three most dominant names for God,
which are Father, Son, and Holy Spirit. These also are different
aspects of the one God, highlighting certain of His Divine qualities, so
that we can come to understand our God more fully. So the first idea
about the imagery of the trinity is that, although it may seem like a
source of confusion for people, it is actually designed to help us
understand our God more fully.

2. The Trinity. The second idea which will help us see the value
in the imagery of the Trinity, is to see in concept how these three
make one. There is one teaching which is extremely helpful in this
regard. It goes like this: These three, Father, Son and Holy Spirit, are
the three essentials of a single God, which make one as soul, body
and activity do with a person (True Christian Religion 166).
The beauty of this teaching is that it makes so much sense. We
all have a soul-a life force within us. We all have a body. And these
two together make it possible for us to do things-to think and speak
and act, to walk, to express love, to reason, and to serve other
people. Working from this fundamental way in which we have been
created, we can come to realize that it works the same way for God,
for we are created in His image and in His likeness (see Genesis
1:26-27). That means that God has a soul, a body, and that He acts
by means of these two. The conclusion then is that “Father” is the
name which describes the Soul of the Lord, or His life-force-why He
acts, what He cares about, who He is at His core; “Son” is the name
of God which describes His body-the Human form we see in our Lord
Jesus Christ, showing forth or revealing to all who He is, and what He
wants for us; and “Holy Spirit” is the name given to what God doesthe
effect He has on us, the providence, enlightenment, comfort, and
eventual salvation He can bring to us.

3. The soul, body, and activity of God. With this construct of
soul, body and activity of the Lord, we turn to our third idea about the
Father / Son imagery of the gospels-specifically to one story where all
these ideas come together. The story is the one of Philip asking to be
shown the Father, to which Jesus responded, “He who has seen Me
has seen the Father.” Jesus began this teaching episode by saying to
His disciples: “In My Father’s house are many mansions; if it were not
so, I would have told you. I go to prepare a place for you” (John
14:2).

We can now understand what He was really saying to them. If
we think about the “Father” as the soul or life-force of God, we can
see that His inmost desire is to bring us into heaven. What drives
God at His very core, and causes Him to do every single thing He
does, is love-a love for us, and a desire to make us happy from
Himself (see True Christian Religion 43). This is God in Himself: love
for all people, and that love is described by the name “Father.” What
better image could we be given of God’s love, than that of a Divine
Parent who cares for His children with infinite mercy?

And yet, Jesus says that He would prepare this place in heaven
for us; that He would return and lead us there. Further He explained
to the disciples (and to us), that we know how to get there: where He
goes, we know, and the way we know (see John 14:3-4). Thomas
reacted to this statement by saying: “Lord, we do not know where
You are going, and how can we know the way?” And Jesus replied: “I
am the Way, the Truth, and the Life. No one comes to the Father but
by Me” (John 14:5-6).

These words describe Jesus Christ, who called Himself the Son
of God. “No one comes to the Father, except through Me.” “I am the
Way the Truth and the Life.” This is why Jesus came on earth in the
first place-to reveal to people through His actions and His teachings
what kind of God He is and what He expects from us. We have many
teachings about our Lord, and all of them help us to understand Himall
of them point to the fact that He is a God of love-a God who cares
for us with more compassion and mercy than any human being could
ever do. This is what Jesus Christ showed to us. This is the God
teaching us about Himself, showing us what His plans are for us, and
explaining why He asks us to act in certain ways. The Son teaches us
this, and through the Son, we see the love of the Father, or through
the body of our Lord, we see His soul. As a teaching in the work True
Christian Religion says:

“By means of the Human, Jehovah God brought Himself into
the world and made Himself visible to human eyes, and thus
accessible (True Christian Religion 188:6).

And once we realize that He is accessible, we can see that He
can make a difference in our lives: He can affect us. This is His
operation, which is described under the name of the Holy Spirit.
Conclusion. The beauty of these concept of our God is that they
makes Him believable. He has a singularity of focus: all His energy is
directed towards making us happy to eternity in heaven. Everything
He teaches leads us towards that goal. In everything He does, He
works to bring us closer to Him so that He can be a bigger part of our
lives. He wants us to understand that He, the Lord Jesus Christ, is
our one and only God. He wants us to understand the way He has
put the gospels together that we can see more about Him through the
Father/Son imagery than we could without it. By means of the stories
of Jesus Christ, living in this world, teaching people and healing them,
He offers us a real picture of the kind of God He is-not merely an
intercessor between us and God the Father, but God Himself who
has the ability to teach us and heal our lives. He is one with the
Father. This is the truth that Jesus was trying so hard to get His
disciples to understand. There is but one God, and we are to place
our lives in His hands. It is the first and great commandment,
expressed in this way: “Hear O Israel, the Lord our God, the Lord is
One. You shall love the Lord Your God with all your heart, with all
your soul, and with all your strength” (Deuteronomy 6:4-5).
Amen.
The Lessons: Deuteronomy 6:1-9; John 14:1-11; True Christian
Religion 379

https://newchurch.org/

DAILY INSPIRATION

“Before a person can know what truth is, or be moved by good, the things that hinder and offer resistance must be removed.”

Arcana Coelestia 18

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Reward is Intrinsic Beatitude, which is called Peace, and thence External Joy

Lastchurch - The Eternal PurposeFrom Apocalypse Revealed ~ Emanuel Swedenborg

Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be.
Rev 22:12
… signifies that the Lord will certainly come, and that He Himself is heaven and the felicity of eternal life to everyone according to faith in Him, and life according to His commandments. “Behold, I come quickly,” signifies that He will certainly come, that is, to execute judgment, and to found a New Heaven and a New Church. That “quickly” means certainly. “My reward is with Me,” signifies that the Lord Himself is heaven and the felicity of eternal life. That “reward” is heaven and eternal felicity. That it is the Lord Himself, will be seen below.

Rendering unto everyone according to His work,” signifies according to his conjunction with the Lord by faith in Him and by life according to His commandments. The reason why this is signified, is because by good works are signified charity and faith in internals, and, at the same time, their effects in externals; and because charity and faith are from the Lord, and according to conjunction with Him, it is evident that these are signified; thus also this coheres with what went before. That good works are charity and faith in internals, and at the same time their effects in externals.

That charity and faith are not from man, but from the Lord, is known; and because they are from the Lord they are according to conjunction with Him, and conjunction with Him is effected by faith in Him and by a life according to His commandments. By faith in Him is meant confidence that He will save, and they have this confidence who immediately approach Him, and shun evils as sins; with others it is not given.

It was said that “My reward is with Me” signifies that He Himself is heaven and the felicity of eternal life, for “reward” is intrinsic beatitude, which is called peace, and thence external joy. These are solely from the Lord, and the things which are from the Lord, not only are from Him, but also are Himself, for the Lord cannot send forth anything from Himself except it be Himself, for He is omnipresent with every man according to conjunction, and conjunction is according to reception, and reception is according to love and wisdom, or if you will, according to charity and faith, and charity and faith are according to life, and life is according to the aversion to evil and falsity, and aversion to evil and falsity is according to the knowledge of what is evil and false, and then according to repentance, and at the same time looking to the Lord.

That “reward” not only is from the Lord but also is the Lord Himself appears from those passages in the Word where it is said that they who are conjoined with Him are in Him and He in them, as may be seen in John:

At that day ye shall know that I am in My Father, and ye in Me, and I in you.  He that hath My commandments, and keepeth them, he it is that loveth Me: and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself to him.  Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?  Jesus answered and said unto him, If a man love Me, he will keep My words: and My Father will love him, and We will come unto him, and make Our abode with him. He that loveth Me not keepeth not My sayings: and the word which ye hear is not Mine, but the Father’s which sent me. (14:20-24)  (also see John 15:4-5 seq.; 17:19, 21-22, 26, and in other places),

… and also where it is said that the Holy Spirit is in them; and the Holy Spirit is the Lord, for it is His Divine presence; and also when he prays that God will dwell in them to teach and lead them, the tongue to preach and the body to do that which is good; besides other things of a like nature. For the Lord is love itself and wisdom itself; these two are not in place but are where they are received and according to the quality of the reception.

… the Lord Himself is in men according to reception and not from anything Divine separated from Him. The angels are in this idea when they are in the idea of Divine omnipresence, and I do not doubt that that some Christians are in a similar idea also.

(Apocalypse Revealed 949)
June 7, 2017
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