Social Justice is not Spiritual or Eternal Justice

It is honorable to care for our neighbors—even on a global scale. It requires a good heart to be concerned for others. But is ensuring equal rights the same thing as everyone being assured of a roof over their heads, healthcare, and big screen TVs? Is our idea of equal rights the same thing that God thinks it is?

I agree that we should all pitch in to banish human suffering to make each others’ lives better and happier, but it seems that such moral and charitable efforts should not be focused solely on that which can rust, be stolen or eaten by moths.

But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. (Matthew 6:19)

We do not live forever on this earth, in spite of modern medical advances, improved distribution of food or increased comfort and convenience from modern innovation. These worldly things are important in God’s creation—only as long as they are serviceable towards our living a heaven-bound life.

A government can legislate a level playing field for all its citizens yet not offer any help towards a person’s eternal wellbeing and soul. So in terms of truly living an “upwardly mobile” life, we can have all the creature comforts of this earth and enjoy great physical health but still be counted among the disabled, sick, homeless, oppressed, poor, starved and miserable!

Unlike worldly social justice, heaven is not an entitlement program. According to theologian Emanuel Swedenborg, the concept of helping the downtrodden and less fortunate was looked at quite differently in more ancient civilizations. Instead, they understood whether a person was less fortunate or not from their spiritual situation. Here is a quote from Swedenborg:

The Ancient Church distinguished into classes the neighbor or neighbors toward whom they were to perform works of charity; and some they called “maimed,” some “lame,” some “blind,” and some “deaf,” meaning those who were spiritually so. Some also they called the “hungry,” the “thirsty,” “strangers,” the “naked,” the “sick,” the “captives;” and some “widows,” “orphans,” the “needy”, the “poor,” and the “miserable;” by whom they meant no other than those who were such as to truth and good, and who were to be suitably instructed, led on their way, and thus provided for as to their souls. (Arcana Coelestia, Vol. 6, n. 4302)

In fact, in order to get individuals re-focused towards spiritual matters and eternal life, God often will make use of misfortune, sorrow and human suffering ( Arcana Coelestia, Vol. 1, n. 8  )

Social justice is a hot topic right now. Tell me what you think.

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The Word Made Flesh

The Word Made Flesh
A Sermon by Rev. Eric H. Carswell

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“And the Word became flesh and dwelt among us, and we
beheld His glory” (John 1:14).

The Lord loves each of us and wants us to be as happy as we
can be to eternity. He loves us. He has loved every human being who
has lived in the past. He loves all the people who have yet to be born.
Love that is genuine has three qualities. We read in the Writings of
the New Church: “It is the essence of Love to love others outside of
one self, to desire to be one with them, and to render them blessed
from oneself.” (True Christian Religion 43)

God has this love in perfection at the very core of who He is. He
loves us so much that we’re told that no matter what we have done,
He cannot even look at us with a stern countenance. (True Christian
Religion 56e) There is a part of human nature that cannot possibly
believe that this is the case. Since it isn’t the way we react to people
when they’ve been destructive or just frustrating, it doesn’t make
sense to us that the Lord would have such a different reaction. The
only way we can easily imagine this perspective, before we’ve grown
spiritually to feel something of it ourselves, is to picture God as being
like a foolishly doting parent who will overlook or not recognize any
fault, forgive any transgression, and give in eventually to any request.
Such a parent is viewed by a child as a pushover and the child will
hold him or her in very low respect. A child who is unfortunate to grow
up with parenting like this will face a huge number of unnecessary
problems as he or she gets older. The child will tend to become adept
at being manipulative. He or she will tend to have trouble recognizing
that one’s own needs and wants need to be balanced or tempered by
those of people around oneself. If the child runs into an adult who
does present obstacles or boundaries to the child’s wishes, that child
can be furious or hurt by this intrusion. To the extent that the child
continues to believe that the foolish parent’s responses are the ways
things are supposed to be, he or she will be a danger to self and
others.

The Lord loves us perfectly and this love is expressed through
perfect wisdom. Wisdom is what gives form to love. A woman can
have a deep desire to bake a delicious meal for a friend, but if she is
too ignorant, too inexperienced in the kitchen she may instead
produce food that is nearly inedible. Desire or love by itself is blind.
The woman needs to know how to cook and what to cook if she
wants to achieve her goal of a delicious meal for a friend. When she
succeeds, at the core of her efforts will be her love, and this will be
guided each step of the way by an understanding of how to reach the
goal she seeks.

The opening sentences of the Gospel of John describe the
relationship of love and wisdom within the Lord, the infinite God from
eternity, the creator and sustainer of all life. These sentences use the
term “the Word.” It is a translation of the original Greek, logos. It
means the word by which inner thought is expressed or the inner
thought and reason itself. The Logos spoken of in the Gospel of John
is the infinite wisdom that gives form to the Divine Love. It is both one
with this love and can be thought of as a separate quality. All of
creation, whose goal is an expression of Divine love was guided by
this Logos or perfect wisdom.

So we read in the opening of this gospel: “In the beginning was
the Word, and the Word was with God, and the Word was God. He
was in the beginning with God. All things were made through Him,
and without Him nothing was made that was made.” (John1:1-3)
The goal of creation was and is the fulfillment of the Divine love.
The first quality of which is that true love must have another or others
outside of self to love. Concerning this quality of the Lord we are told:
The first essential, which is to love others outside of one’s self, is
recognized in God’s love for the whole human race; and for its sake
God loves all things that He has created because they are means; for
when the end is loved the means also are loved. All human beings
and things in the universe are outside of God, because they are finite
and God is infinite. The love of God goes forth and extends not only
to good people and good things, but also to evil people and evil
things; consequently not only to the people and things in heaven but
also in hell, thus not only to Michael and Gabriel but also to the devil
and satan; for God is everywhere, and is from eternity to eternity the
same. He says also that “He makes the sun to rise on the good and
on the evil, and sends rain on the just and on the unjust.” (Matthew
5:45)

But the reason why evil people continue to be evil, and evil
things continue to be evil, lies in the subjects and objects themselves,
in that they do not receive the love of God as it is, and as it is in
mostly in them, but as they themselves are; in the same way as
thorns and thistles receive the heat of the sun and the rain of heaven.
(True Christian Religion 43)

Each of us is a focus of the Lord’s love. He has created us with
the goal and intention of serving us and bringing us joy. When we
think of the billions of human beings alive today in this world, it is
almost impossible to envision that the Lord views each of us as
individuals. We look at a forest of trees and can say I love every one
of the leaves in this forest, but we are speaking abstractly. But the
Lord is very different. He is our loving heavenly Father. Just as an
attentive parent sees each of his children as wonderfully unique
individuals, beloved each in their own right, needing a special kind of
parenting and guidance, experiencing his or her own joys and
challenges, so the Lord loves each of us as individuals. In fact, He
knows infinitely more about each of us than the most attentive parent
could ever know about a child. It is His joy to share in our lives.
But just having created “others” in existence isn’t enough to
fulfill true Love. The second quality of this love is described with these
words:

The second essential of the love of God, which is a desire to be
one with others, is recognized in His conjunction with the angelic
heaven, with the church on earth, with every one there, and with
every thing good and true that enters into and constitutes each
person and the church. Moreover, love viewed in itself is nothing but
an endeavor towards conjunction; therefore that this aim of the
essence of love might be realized each and every human being was
created by God into His own image and likeness, with which a
conjunction is possible. That the Divine love continually seeks
conjunction is evident from the Lord’s own words: That He wishes
them to be one, He in them and they in Him, and that the love of God
might be in them. (John 17:21-23, 26 and True Christian Religion 43)

“Love viewed in itself is nothing but an endeavor towards
conjunction.” What do these words mean? Specifically, what does
“conjunction” mean? It is a desire to share in common goals and
common understandings. It is a desire for a deep relationship of trust
and mutual goodwill. Conjunction or a deep relationship of love is
impossible without freedom to choose that relationship. Imagine the
child of very wealthy parents who feels lonely and is told, “Don’t
worry, we’ll pay someone to be your friend.” Or consider the boss
who suspects that the only reason an employee is so solicitous of his
ideas and welfare is the fear of being fired if they expressed their real
opinion. What kind of relationships would these be? Would they be
anything more than very superficial? Would there be anything more
than a temporary “oneness of purpose” so long as there was
payment or continuing fear of consequences for not going along.
There could be no real love or real conjunction in these cases. So
likewise, it is essential to the Lord that we be free to choose to love
what He loves, to accept His wisdom, or to reject them both. We can
choose to be with Him or choose to distance ourselves from His life.
But for us to choose a relationship of love with the Lord we
have to know of Him, His goals, and His thoughts. Otherwise we
would not know what we were choosing and not choosing. For this
reason, the Lord has made sure that everyone has the essential
knowledge of His qualities. Concerning this we read the following
from the book the Divine Providence, “Everyone acknowledges God
and is conjoined to Him according to the good of his life. All can have
a knowledge of God who know anything from religion….The general
principles of all religions by which everyone can be saved are: To
acknowledge God; and to refrain from doing evil because it is against
God. These are the two things which make religion to be religion. If
one of them is wanting it cannot be called religion, since to
acknowledge God and to do evil is a contradiction; so also is to do
good and yet not acknowledge God, for one is not possible without
the other. It has been provided by the Lord that almost everywhere
there should be some form of religion, and that in every religion there
should be these two principles; and it has also been provided by the
Lord that everyone who acknowledges God and refrains from doing
evil because it is against God should have a place in heaven.” (Divine
Providence 326:6,9)

The Lord has worked to make sure that the essential
knowledge for salvation has been available to all people. But He also
wants more than just the essential. He has provided that there be
specific revelation to form a church of human beings that could know
Him more clearly and worship Him as He truly is. For this reason the
Old Testament, the New Testament, and the Writings of the New
Church have been revealed. By itself written revelation describing
what we are to do would not have been enough. It was essential that
the Lord, the infinite God and Creator, be born into this world and
make His essential Humanity visible and knowable to us. Mere words
would not have done it. And so we read in the Gospel of John: “And
the Word became flesh and dwelt among us, and we beheld His
glory.” (John 1:14) The Advent of the otherwise invisible and
unknowable Infinite Creator into this world is the event that we will
celebrate on December 25th. Christmas is the celebration of the
Lord’s birth into this world as a human being who we can see in our
mind’s eye. We can read of how He taught, healed, lived, allowed
Himself to be put to death, and rose as our Savior and Redeemer.
Without this clear example we would not be able to freely follow Him
and freely love Him. He would be too distant and unknowable to us.
The final fulfillment of true love is shown in its third quality.
The third essential of the love of God, which is to render others
blessed from Himself, is recognized in eternal life, which Is the
endless blessedness, happiness, and joy that God gives to those who
receive into themselves His love. For as God is love itself, so is He
blessedness itself; for all love breathes forth delight from itself, and
the Divine love breathes forth blessedness itself, happiness, and joy
to eternity. Thus God from Himself renders the angels blessed, and
people after death; and this He does by conjunction with them. (True
Christian Religion 43)

If we are to receive these blessings of happiness and peace,
we must be joined in a deep relationship of love with the Lord. We
must freely choose to turn to His Word, learn what it teaches, and
consciously compel ourselves to think, speak, and live better than we
naturally incline to. We must turn to the Lord in prayer asking for His
help and guidance. Gradually He will help us to recognize His love
and His order more and more clearly. Gradually He will help us to
think and will more and more as He does. Gradually He will bring us
into a oneness with Him. If we cooperate with the Lord He will conjoin
us in heart, mind, and life with Him and from this conjunction comes
true happiness for us and for Him. This is the most wonderful gift
anyone could ever receive.
Amen.
Lessons: Isaiah 40:9-11, John 1:1-5, 14, 13:15, True Christian
Religion 339:1-2

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DAILY INSPIRATION

“Loving the truth is intending and doing it.”

Heaven and Hell 15 

John Chapter 1

JOHN 1      Other translations  –  next  –  meaning  –  John  –  BM Home  –  Full Page

Chapter 1 THE INTERNAL SENSE.
  1. IN the beginning was the Word, and the Word was with god, and god was the Word.
  2. The same was in the beginning with god,
THAT the lord, as to his Divine Human [principle], which is divine truth, existed from eternity, in undivided union with the divine good, which is jehovah, verses 1, 2.
  1. All things were made by Him, and without Him was not any thing made that was made.
That by divine truth from the lord was effected the all of creation, both natural and spiritual, thus the production of the all of outward nature, and likewise the regeneration of man, and the establishment of the church, vs 3.
  1. In him was life, and the life was the light of men.
That divine truth is always in union with divine love, and by virtue of that union is the source of all wisdom, intelligence, and rationality, amongst mankind, vs 4.
  1. And the light shines in darkness, and the darkness comprehended it not.
But that mankind had so immersed themselves in external and natural things, and thus in false principles, that they no longer acknowledged divine truth, vs 5.
  1. There was a man sent from god, whose name was John.
  2. He came for a witness, that he might bear witness of the light, that all might believe through him.
  3. He was not the light, but that he might bear witness of the light.
  4. [That] was the true light, which enlightens every man that comes into the world.
That divine truth has its appointed representatives here on earth, amongst those who are principled in charity and faith, whose office it is to testify concerning the lord’s Divine Humanity, and thus to lead mankind to acknowledge and receive it, as the only source of all wisdom, intelligence, and rationality, vs 6, 7, 8, 9.
  1. He was in the world, and the world was made by him, and the world knew him not.
  2. He came to his own, and his own received him not.
  3. But as many as received him, to them gave he power to become the sons of god, to them who believe in his name.
  4. Who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of god.
That the lord, by his divine truth, or the Word, was present with the Jewish church, but that he was not in general known and acknowledged, yet that all, who did know and acknowledge him, were made regenerate, and thus delivered from the guilt of doing violence to charity, and of profaning truth, being cleansed from all the principles of evil and error, vs 10, 11, 12, 13.
  1. And the Word was made flesh, and tabernacled amongst us, and we beheld his glory, the glory as of the Only-begotten of the father, full of grace and truth.
That the lord, by assuming the human nature, and thus becoming a man, made himself divine truth in ultimates, as he had before been divine truth in first principles, and thus gained fuller access to man, by imparting a fuller measure of his divine love and wisdom, vs 14.
  1. John bare witness of him, and cried, saying, This was he of whom I said, He that comes after me, was before me, because he was prior to me.
  2. And of his fullness have we all received, and grace for grace.
  3. For the law was given by Moses, but grace and truth came by jesus christ.
Therefore all, who are principled in charity and faith, acknowledge from the heart, that the lord in his Divine Humanity is the eternal god, and that all good and truth are from him, and that he came into the world to open those interior things of his Word, for the benefit of mankind, vs 15, 16, 17.
  1. No one has seen god at any time; the Only-begotten Son, who is in the bosom of the father, he has brought him forth to view.
They acknowledge also, that no right apprehension can be had of the invisible jehovah, but by or through the visible humanity, which he assumed and glorified for that purpose, vs 18.
  1. And this is the witness of John, when the Jews sent from Jerusalem priests and Levites to ask him, Who are you?
  2. And he confessed, and denied not, and confessed, I am not the christ.
  3. And they asked him, What then? Art you Elias? And he says, I am not. Art you the Prophet? And he answered, No.
  4. Then they said to him, Who are you? that we may give an answer to them who went us: What say you of yourself?
  5. He said, I am the voice of one crying in the wilderness, Make straight the way of the lord, as said Esaias the prophet.
Thus they testify concerning themselves, to those of the perverted church who are inquisitive about them, that they possess no truth or good of themselves, but only from the Word, and that from the Word all in the vastated church are admonished to prepare themselves to receive the lord in his divine humanity, vs 19, 20, 21, 22, 23.
  1. And they who were sent were of the Pharisees.
  2. And they asked him, and said to him, Why baptizest you then, if you are not the christ, nor Elias, nor the Prophet?
  3. John answered them, saying, I baptize with water, but there stands one in the midst of you, whom you know not.
They testify further, that they can teach only external truth, but that the truth itself is the lord as to his Divine Humanity, who is yet unacknowledged, although he is the very central life of all truths, vs 24, 25, 26.
  1. He it is who, coming after me, was before me, whose shoe’s latchet I am not worthy to unloose.
And has thus pre-eminence over all, since the lowest order of internal truth is above the highest of what is external, vs 27.
  1. These things were done in Bethabara, beyond Jordan, where John was baptizing.
  2. On the morrow John sees jesus coming to him, and says, Behold the Lamb of god who takes away the sin of the world!
Such is the testimony of external truth, derived from the letter of the Word, which testimony presently conducts to a view of internal truth as it is in connection with the lord’s Divine Humanity, by virtue of which internal truth confession is made that the lord in his Divine Humanity is the purest innocence, and that human disorder can never be removed, only so far as that innocence is implanted in human minds, vs 28, 29.
  1. He it is of whom I said, After me comes a man, who was before me; for he was prior to me.
  2. And I knew him not, but that he should be made manifest to Israel, on which account I am come baptizing with water.
Confession is further made from internal truth, that the lord, in his Divine Humanity, is the eternal god, and that all good and truth are from him, and that he is to be made known to the church by the teaching of external truth from the Word, vs 30, 31.
  1. And John bare witness, saying, I saw the Spirit descending as a dove from heaven, and it abode upon him.
  2. And I knew him not, but he who sent me to baptize with water said to me, On whom you shall see the Spirit descending, and abiding upon him, he it is who baptizeth with the Holy Spirit.
  3. And I saw and bare witness, that he is the Son of god.
Which truth testifies, that all the good and truth of faith, thus all purification and regeneration, are from the Divine Humanity of the lord, and that consequently all internal truth is from the same source, vs 32, 33, 34, 35.
  1. Again on the morrow, John stood and two of his disciples.
  2. And looking upon jesus as he walked, he says, Behold the Lamb of god !
  3. And the two disciples heard him speaking, and they followed jesus.
That they who are principled in charity, and in the faith of charity, have their spiritual sight opened to behold and to confess the lord in his Divine Humanity, whom therefore they immediately acknowledge and obey as the only god, vs 35, 36, 37.
    1. But jesus turning, and seeing them following, says to them, What seek you? They said to him, Rabbi, (which is to say, being interpreted, Master) where abide you ?

  1. He says to them, Come and see. They came and saw where he abode, and remained with him that day, and it was about the tenth hour.
And being led by an internal dictate in their own minds to explore and examine the end of all truth, or knowledge, they are led further to inquire after the good of love and charity, to which all truth and knowledge point, and thus attain conjunction with the lord in that good, vs 38, 39.
  1. Andrew the brother of Simon Peter, was one of the two disciples who heard from John, and followed him.
  2. He first finds his own brother Simon, and says to him, We have found the Messiah,—which is, being interpreted, the christ.
  3. And he led him to jesus, and jesus looking on him, said, You are Simon the son of Jona: You shall be called Cephas, which is, bring interpreted, a stone, (or Peter.)
That they who are principled in the good of charity instruct those who are principled in the good of faith, concerning the lord in his Divine Humanity, and thus conduct them to the incarnate god, by whom they are taught that they, who are principled in truth derived from good, ought to attach themselves to divine truth, or to truth proceeding from, and in conjunction with, the lord’s Divine Humanity, vs 40, 41, 42.
  1. On the morrow, jesus willed to go forth into Galilee, and he finds Philip, and says to him, Follow me.
  2. But Philip was from Bethsaida, of the city of Andrewand Peter.
  3. Philip finds Nathaniel, and says to him, We have found him of whom Moses in the law, and the prophets did write, jesus the son of Joseph of Nazareth.
That they of the church, who are principled in intelligence, are next instructed to acknowledge all intelligence to be derived from the lord’s Divine Humanity, and that when they are so instructed, they again instruct those who are principled in charity and its faith, that the lord is manifested in his Divine Humanity, as was predicted, vs 43, 44, 45.
  1. And Nathaniel said to him, Can any good thing be from Nazareth? Philip says to him, Come and see.
  2. jesus saw Nathaniel coming to him, and says of him, Behold, truly an Israelite, in whom is no guile.
  3. Nathaniel says to him, Whence know you me? jesus answered, and said to him, Before that Philip called you, when you were under the fig-tree, I saw you.
  4. Nathaniel answered, and says to him, Rabbi, You are the Son of god, you are the King of Israel!
Which instruction is received with doubt, until conviction is worked of the divine wisdom of that humanity, by the distinction which it makes between spiritual good and natural good, and by setting the former above the latter, vs 46, 47, 48, 49.
  1. jesus answered, and said to him, Because I said to you, I saw you under the fig-tree, believe you? You shall see greater things than these.
  2. And he says to him, Verily, verily, I say to you, now on you shall see heaven open, and the angels of god ascending and descending upon the Son of Man.
That this distinction, however, does not produce a conviction equal to that which arises in the course of regeneration, when the internal man is opened to see the several orders of truth in their connection with their divine source, by virtue of which man’s ascent to god is first effected, and afterwards the descent of god to man, vs 50, 51.

http://www.biblemeanings.info/Bible/john.html

THE

GOSPEL ACCORDING TO JOHN,

Translated from the Greek,

AND

ILLUSTRATED BY EXTRACTS

FROM THE

THEOLOGICAL WRITINGS OF THAT EMINENT SERVANT OF THE LORD,

THE

HON. EMANUEL SWEDENBORG,

TOGETHER WITH

NOTES & OBSERVATIONS OF THE TRANSLATOR ANNEXED TO EACH CHAPTER.

BY THE REV. J. CLOWES, M.A.

RECTOR OF ST. JOHN’S CHURCH, MANCHESTER, AND FELLOW OF TRINITY COLLEGE, CAMBRIDGE.

” Whoso readeth, let him understand.”—Matt. xxiv. 15.

 

Second Edition.

MANCHESTER:
PRINTED BY HENRY SMITH, ST, ANN’S-SQUARE,

AND SOLD BY

  1. HODSON. 112, FLEET-STREET, LONDON; AND BY E. BAYLIS,
    ST. ANN’S-STREET, MANCHESTER.

MDCCCXXXVIII.

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!

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Daily Inspiration

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

Arcana Coelestia 6872

Self Discovery

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Self Discovery

It’s all right here.

That’s how most of us will feel on awaking to “the life beyond” – which is really the life inside us now.  We’ll feel still ourselves, among similar people and surroundings. Indeed we may think we’ve come into a heaven that is just like earth. We’ll want food, rest, human contact, and so on, and assume we need to seek them in the usual ways.  (Emanuel Swedenborg calls this the first state after death, experienced in the world of spirits.)  But quite soon we’ll get a big surprise:

Help, they know what I’m thinking!

We’ll wake up to the fact that in this inner dimension of life we can’t hide behind the masks which we have assumed on earth.  People will know the thoughts and motives that govern our outward behaviour.  Hypocrisy will be impossible, and so will any shyness about kind feelings and good ideas.

No longer will life be about putting on appearances.  (This is the second state after death.)  Now we really have to face up to the big questions:

What kind of life do I really want? 

Am I after an easy time?  Plentiful possessions?  Control over people?  Unlimited sexual contacts?  (Do I expect these as my “reward in heaven”?)  Or do I want true friendship?  Adventure and discovery?  Higher knowledge?  Useful achievements?  To show appreciation? We may feel confused as to which of these matters most to us, but we will come to realise that one motive lies at the centre, organising all the others.  (Swedenborg sometimes calls this the ruling love.)   Basically it’s a question of putting self or others first, but for either of these many variations are possible

Full self-knowledge

This opening up of our character is described in the Bible by scenes of judgment. It may be hurtful and frightening.  But God is not judging us and will not punish us but we are judged by the light of Divine Truth.  He lets us sort ourselves out in the light of the spiritual world, and in the end it’s liberating. At last we can be ourselves without pretence or half-heartedness, and find fulfilment in truly expressing ourselves, in showing people how much we love them – or maybe don’t.  We will have embarked on a journey of self discovery in which our true spirituality will be fully disclosed.

Where do I belong?

Other people around us will be likewise discovering themselves.  As a result, our relationships are likely to change, perhaps painfully.  Some friends we have felt close to will move away from us, while we recognise new depth and beauty in former strangers, and feel drawn to them.  We may feel that we have moved to a new place and yet we will have truly come home – the home where our heart really is!

http://www.spiritualwisdom.org.uk/life-after-death.htm

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Ten Questions About The Life After Death

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

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Ten Questions About The Life After Death

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

* * *

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

* * *

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

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

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

* * * *

1. Is the spiritual world a real world?

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

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

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

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

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

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

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

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

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

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

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

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

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

4. Does marriage continue after death?

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

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

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

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

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

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

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

*****

6. Do we have occupations and employments there?

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

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

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

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

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

8. Does everyone go to Heaven?

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

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

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

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

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

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

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

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

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

  

 

What do you do in Heaven?

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What do you do in Heaven?

On earth we live in communities. So we will in heaven. But the heavenly communities will be structured and organised. Each community will have its own specific use and function within the whole.

We will determine our heavenly community and unique role within it by use of our specific skills and talents in this world to love and serve others. Each angel will thus feel comfortable and at home with those around and have a function which suits his or her own abilities and desires.  Emanuel Swedenborg tells us that ‘the Lord’s kingdom is a kingdom of uses’. Heaven and Hell 387.

Work in heavenly communities will differ from work on earth because its motivation will be different. In heaven housing, clothing and food will be freely given to all angels.  The need to work for personal needs is gone. Perhaps it is like choosing how to be busy in early retirement!

People’s prime motivations on earth vary – use to the Lord, to others or to self – so in heaven they will vary too. The parallels in heavenly life might be seen to be: helping people in their spiritual life, civil life or domestic life. In each of these areas there will be work to do for other people, in loving them, caring for them and helping them.

It is possible to think of people who love working in each of the above areas in their life on earth. If it is their true love and skill it will continue into the next life. Thus each angel will be happy in the work which needs to be done. It is perhaps also evident that there will be an infinite variety of occupations to match the infinite variety of the angels. Swedenborg tells us that there are few tasks in the world by comparison.  Heaven and Hell 393.

Each angel is busy in activity which benefits the community and, thus the whole, using unique talents given by the Creator. There are fortunate people on earth whose work is like this for them. In heaven this will be achieved by all.

http://www.spiritualwisdom.org.uk/life-after-death.htm

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