CONCERNING THE DIVINE HUMAN OF THE LORD
CONCERNING THE DIVINE HUMAN OF THE LORD
Regarding the UK, it is said the pews are empty because going to church is no longer in fashion. But examining church attendance figures for many years, it can be readily seen that the decline of organised religion is not just a recent matter but actually a long-lasting social trend that has gathered pace over many decades.
The World Values Survey, which is claimed to be the most reliable survey of beliefs across the globe, suggests that there has been a substantial cultural change. William Bloom writing in The Complete Encyclopedia of Mind Body Spirit reports that in modernised and free societies, where people have access to diverse views, up to seventy per cent of the population has moved away from a single faith tradition. Many seem to be acknowledging a spiritual dimension to life without affiliating with organised religion.
Everyone knows about the sexual abuses by some priests overlooked by the Roman Catholic church, the religious divide and bigotry in Northern Ireland, and the racial prejudice found among many religious fundamentalists. But more generally, religious believers have often been seen as not being particularly spiritual people. Some have been seen to show narrow-minded intolerance, to have a self-righteous awareness of their own virtues, to try to appear ‘better than others’, to find fault in a judgmental way, or to hypocritically live below professed standards of conduct.
‘If you don’t believe in Jesus as your Saviour then you will not be saved,’ has been the orthodox Christian message. The spiritual dimension seems to be absent from a tradition that is so openly discriminatory and which relies only on the intellect rather than also the behaviour of a person to determine one’s destiny.
The notion of three gods in one still lurks within Christian liturgy. To put it crudely, the traditional idea that has been put about is that one god sacrificed his life to appease the wrath of one of the others. People these days are just no longer willing to believe something that makes no sense to them. How can they be expected to believe in a punitive god of love? Or of a god where one creative source is divided into three divine persons?
Just as an established perspective in science needs to be criticised and its limitations fully recognised before a paradigm shift can take hold, so perhaps only when mistaken dogmatic religious views die out, can a more enlightened understanding flourish. Maybe only when hypocrisy has died and belief is authentic to the character of the believer, will what believers say be heard. Only when believers stop being so ready to see fault in others can they start looking for the good in them. Only when a believer stops blaming others can he or she have a chance to learn tolerance of their frailty.
Yet despite the decline of organized religion there’s no getting away from it, the notion of a deeper spiritual reality is a highly personal perception. It cannot be proved by science yet for many is a divine spiritual healing force deep within the human soul.
According to Wikipedia, “Spirituality can refer to an ultimate or immaterial reality; an inner path enabling a person to discover the essence of their being; or the deepest values and meanings by which people live.” “Spiritual practices …develop an individual’s inner life; such practices often lead to an experience of connectedness with a larger reality, yielding a more comprehensive self; with other individuals or the human community; with nature or the cosmos; or with the divine realm…”
Daniel Bateson, who completed doctoral studies in both theology and psychology, described the ‘quest orientation’ as characterised by complexity, doubt, and tentativeness. Here we find a spiritual kind of person with an open-ended, responsive dialogue with existential questions raised by the contradictions and tragedies of life.
In his book The Spirituality Revolution, David Tacey compared a conventional to a deeper approach to religion. He wrote that the latter is a spiritual approach which is “based on personal experience, tolerant towards difference, compassionate towards those who make different life choices, and relatively free of ideological fanaticism.”
According to psychologist Gordon Allport, the beliefs of many people who have an intrinsic religious orientation are what really lie behind their whole approach to life. Their private prayers carry much meaning and personal emotion. These surely are spiritual people.
Swedenborg’s view is that under divine providence when organised religion becomes hypocritical and full of irrational notions then that religion is allowed to die away. Hypocrisy will otherwise block what is holy and sacred. What is false will distort what is true. Only after the old organised religion dies can a new religiosity take hold. He says we now are at the dawn of such a new age. For him there is a new illumination in the world which he thinks of as new wine. This is in line with the parable given in Matthew chapter 9 about new wine that cannot be poured into old bottles without the wine being spoiled. We need new bottles to contain the new wine.
Nor must we put the new wine of spiritual truth into the old maxims of moral expediency and worldly prudence; but we must put our new principles into their only suitable receptacles – honesty, integrity, and sincerity.
Copyright 2011 Stephen Russell-LacyAuthor of Heart, Head & Hands Swedenborg’s perspective on emotional problems
Posted on16th May 2011
|< Chapter XX. Growth During Childhood.||^ Discrete Degrees ^||Chapter XXII. Adult Life. – First Degree of Regeneration. >|
THIS diagram compared with XX shows the development accomplished during youth. There has been great development of c the lowest degree of the spiritual mind in which were deposited celestial-natural and spiritual-natural remains by altogether imperceptible influxes, mainly by immediate Divine operation and partly through the angels of the lowest heaven which is celestial-natural and spiritual-natural. Great development has taken place also in the corresponding degree of the natural mind d, in the highest degree of the limbus g and in the gross body E.
In the plane c are implanted the interior and initial forms of the love of knowing the reason of things and of the faculty of reason. In d are implanted the exterior and natural forms of the same, which however are imperceptible except as they operate in and by g the highest of the limbus. Thence they speak and act by means of the gross body.
Youth completes the period of spiritual minority. Spiritual majority follows. During minority man believes, knows, thinks and acts not from himself or in his own right and reason as a spiritual free agent, but from others-from parents and masters whom he trusts, thus from authority. Minority since the Fall is prolonged far beyond its duration in the pristine age. This prolongation is to ensure a protracted quiescence of evil inclinations and a fullness of remains of good and truth whereby regeneration may be secured in after years.
Knowledges of natural objects and of social life gathered in by means of the senses during this period are highly important, yet knowledges from the Word and the Doctrines of the Church are the most essential.
Concerning the three states of Spiritual Minority we recapitulate
Infancy is a corporeal and sensual state. During its continuance the sensual degree, involving the corporeal, is opened and developed. (Chapter XIX.)
Childhood is a knowing or scientific state. During its continuance, the knowing or scientific degree is opened and developed. (Chapter XX.)
Youth, reaching to the BEGINNING of adult age, is a rational or reasoning state. During its continuance the natural rational degree of the mind is opened and developed.
These three states have their internal and unconscious existence in the spiritual mind and their external and conscious existence in the natural. It is solely their internal that renders their external possible. Infancy, childhood and youth are but the beginning of will and understanding. Manhood, to be presented in the following Chapters, is a state of actual will and understanding.
In the present diagram we see the state of the faculties and the interior seat of thought on arrival at adult age. The interior unconscious seat of thought has been elevated during minority through the three discrete degrees of the natural mind. This seat of thought is now poised between the spiritual mind above and the natural mind below. This equilibrium exists with him who has not yet chosen and appropriated either good or evil. This however is not the freedom of the regenerate man and of the angel in heaven. The freedom of the regenerate and of the angel arises from the delight of the love of good and truth appropriated from the LORD and is seated in the spiritual mind and higher therein according to the degree of regeneration. While the seat of thought was rising, man was natural. Now, by regeneration he becomes spiritual. Without regeneration he remains merely natural.
Should he become regenerate, the seat of his thought will be elevated into the spiritual mind, and successively higher therein as he advances in regeneration. If not regenerate the seat of his thought sinks into the natural mind and lower therein the more deeply he betakes himself to hereditary evils and makes them his own.
Both the upward course of the good and the downward course of the evil will be represented in subsequent diagrams. Here read Doctrine of Life, 19, and refer to this diagram. Imagine man at adult age standing in the midst between the natural and the spiritual mind. if from that point he looks up, he looks to the LORD flowing into his inmost A and thence into the spiritual mind B his heaven. If he looks down he looks to the devil that is hell whence is influx into the lower regions of his mind C and D into which he gradually sinks to rise no more.
The natural man C and D with E included, though stored during minority with good and truth, is yet (at adult life) tainted with hereditary evil more or less active, and with fallacy and falsity. These are mingled with the good and truth, defiling and obscuring them and are to be removed by regeneration in after years. The gross body E is included in the term natural man as a subject of evil because it is disordered and impure from evil in the natural mind and limbus. These disorders and impurities are also to be removed as far as may be during regeneration.
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A Sermon by Rev. Daniel W. Heinrichs
Preached in Boynton Beach, Florida, September 27, 1992
“Truly, truly, I say to you, unless one is born of water and of the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again”‘ (John 3:5-7).
The purpose in creation is a heaven from the human race. We are born into this world in order that we may be prepared for eternal life in heaven. Since the fall of man in the days of the Most Ancient Church, represented in the Word by Adam’s and Eve’s fall from integrity, man is born with a tendency to evils which have been increased in a long line from parents, grandparents, and ancestors. We read: “Everyone who is born is born into all these inherited evils thus increased in succession” and consequently by nature he loves nothing but evil (AC5280:2).
This being the case, how can we be prepared for heavenly life? Heavenly life, by its very nature, can have nothing in common with a life of evil. The Lord, addressing Nicodemus, answered this question directly and simply, saying: “Unless one be born again, he cannot see the kingdom of God” (John 3:3).
“‘To be born,”‘ the Writings state, “is to be regenerated, because … spiritual birth is regeneration, which is also called rebirth … It is by one’s being born again, or regenerated, that man becomes man,” that is, truly human (AC 5160). This is the essential teaching of all Divine revelation. It is implied throughout the Old Testament. It is plainly stated in the New Testament, and it is thoroughly explained in the Writings. Our life on earth begins by natural birth. Our spiritual life begins by spiritual birth or regeneration.
It is commonly believed by many that people enter into heaven simply by the Lord’s admitting them. “But,” the Writings say, “he who holds this belief is much mistaken. For no one can be received into heaven who has not received heaven into himself, which is done by means of rebirth, or regeneration” (AC 5342:4). Heaven is not merely a place; it is a state of life. The state is the reality; the place is where those are who are in the state of heaven. Only those enter heaven who are in the state of heaven; these are people who have received heaven into themselves by rebirth, or regeneration.
The Writings declare that a person who is in good is being reborn every moment, from early infancy to the end of life on earth and thereafter to eternity. The processes by which this takes place are said to be both intricate and amazing, and it is these processes which are the subject of the internal, spiritual sense of the Word (see AC 5202:4).
Since the interiors of the Word have now been laid open to the sight of the understanding, we need no longer grope our way through life in obscurity and darkness. If we will regularly and conscientiously read the Word, especially the Writings, and make their light our light, we will be able to cooperate intelligently with the Lord in the process of regeneration. “No one can be regenerated except through the good of life conjoined with the truth of doctrine; from this one has spiritual life.”
Let us consider some of those teachings in the Word which throw light on this subject, so that, by a better understanding of these marvelous processes, we may willingly and intelligently enter into the process of regeneration and progress along the way that leads to heaven.
In infancy and childhood we are, as to our quality, completely sensuous. That is, our ideas and thoughts are formed entirely from impressions entering our minds through the five senses. The innocence of this state is not genuine but external, for true innocence is the product of wisdom. By this innocence, in which infants and children are kept, the Lord disposes into order those impressions which come in through the senses so that they may form a basis, or foundation, upon which the rational mind can be built in later life. The Writings state that without the influx of external innocence in this first age, rationality could never develop (see AC 5126:2).
From childhood to early youth, by instruction from parents and teachers and by individual study, the mind takes on a new quality. Not only are the ideas and thoughts received through the bodily senses, but abstract ideas are also received and partially comprehended. In this state of life, concepts of right and wrong can be appreciated. The obligations placed on us by the civil law are learned and understood. Thus a higher plane of the mind is formed, which is called in the Writings the “natural” to distinguish it from the lower plane, established in infancy and early childhood, called the sensuous (see AC 5126:2).
“From youth to early adulthood communication is opened between the natural and the rational by the learning of truths and goods of civil and moral life, and especially the truths and goods of spiritual life, through the hearing and reading of the Word” (AC 5126:2, emphasis added). When a young person lives according to the civil, moral and spiritual truths which have been learned, he becomes rational, that is, the rational plane is opened and established.
On the other hand, if one does not learn spiritual truths, or if one does not live according to them, the person does not become rational. Such a person merely stands on the threshold of rationality. The knowledges possessed by the person are a matter of memory only, not of insight, perception and life.
If then and in subsequent years the truths and goods of spiritual life are disregarded and denied, and the person lives contrary to them, then the rational is closed and also the natural which had previously been established. The person reverts to the plane of the sensuous. The person’s thoughts proceed from the same plane as that of the infant and child, despite the fact that the person may be of mature age and have a great fund of knowledge. “Nevertheless,” the Writings say, “of the Lord’s Divine providence, so much of communication still remains as to enable the person to understand goods and truths with some degree of understanding, yet not to make them one’s own unless he performs serious repentance and for a long while afterward struggles with falsities and evils” (ibid.).
If, however, a young person learns the truths of life – especially those of spiritual life – by instruction and study, and if the person lives the truths learned, then the rational mind is successively opened in the person. Since the activity of thought then originates in the rational, the person becomes more and more rational. When this state is reached, the natural degree is made subordinate to the rational, and the sensuous subordinate to the natural. “This takes place,” we read, “especially in youth up to adult age, and progressively to the last years of … life, and afterward in heaven to eternity” (AC 5126).
What is maturity, true maturity? Maturity is reached when the sensuous plane is subordinate to and serves the natural, and when the natural is subordinate to the rational and serves it. Maturity is not a matter of age; it is a matter of state. It is not reached until a person begins regeneration, until a person learns truths from the Word and lives them.
A sad note is sounded in the Writings. They say that few in the world progress to this stage. Many indeed learn truth from the Word and begin to be reformed. “But,” it is stated, “as soon as they come to the age of early adulthood they suffer themselves to be carried away by the world, and thus go over to the side of infernal spirits, by whom they are gradually so estranged from heaven that they scarcely believe any longer that there is a heaven” (AC 5280:4, emphasis added).
We are all born with the tendency to love self and the world more than the Lord and our neighbor. In the course of growing up we have all acted in accord with this natural tendency. Since we have confirmed some of these perverse tendencies by giving in to them and acting from them, we cannot be regenerated without combat and struggle. Why is this so?
When a regenerating person begins to live the truths which have been learned from the Word, and doctrine from it, one begins to recede from the evils of one’s former life. When this happens, the evil spirits who perceived their delight in the activity of this evil arouse and excite the evils one has done in previous states, and the false things one formerly thought. In this way they seek to maintain their influence over the person who is beginning to regenerate.
But the Lord never deserts us. The person is defended from within by the Lord through angels. They flow into the truths of doctrine which the person has acquired, and arouse, or bring to consciousness, those truths which can conquer the evils which have been awakened and stirred.
This combat between the angels and evil spirits with the person produces anxiety. The person does not realize one thousandth part of what is actually involved in the struggle, and yet the battle is being waged for the person’s eternal salvation. It is fought by the angels from the person. The weapons which the angels use to defend one against the attacks of evil are the truths of doctrine which the person possesses. We should, therefore, never underestimate the importance of knowing and understanding truth if we are to survive spiritual trials and combats.
When a person has overcome in these spiritual trials by strenuously resisting as of self the evils which seethed within, the person undergoes a gradual transformation. Little by little the interior organic forms of the mind are changed; they are reordered. As a result of this reorganization of the mind the person ceases to be a slave to natural passions and desires, as formerly was the case. One state has ended and a new one begun. We are told: “A new state begins in the one who is being regenerated when the order is changed, as takes place when interior things obtain dominion over exterior things, and the exterior things begin to serve the interior … With those who are being regenerated, this is observed from the fact that something within dissuades them from allowing sensuous delights and bodily or earthly pleasure to rule, and to draw over to their side the things of intellect to confirm them” (AC 5159).
This passage draws a remarkably clear distinction between a regenerating person and one who is not regenerating. A person who is regenerating is distinguished from one who is not regenerating by the fact that something within – a love for Divine truth – dissuades him from allowing bodily and worldly pleasures to rule, and from using one’s intellect and knowledge to justify and excuse selfish indulgence. Eternal things – the things of the spirit -come first with such a person, and the things of the world and of the body serve.
We might well ask ourselves: Is this the case with us? Whatever the answer, let us resolve that it shall be so! That is why we are here – to make choices: to choose to put the things of heaven above those temporal things of the world and the body! If this is our choice, the things of heaven will descend into the natural and impart their delight to the natural. They will no longer be in conflict but will work in harmony. The joys of heaven will be perceived externally. The delights of the body and of the world, because ordered from within, will enter into and penetrate the interiors of the mind, affecting them with joy and gladness. Thus heaven and the world will be conjoined in us, and from this conjunction will come the peace and blessedness that only those can experience who have been born of water and of the spirit. Amen.
Lessons: Mark 8:27-38, John 3:1-15, AC 1555:2,3
Arcana Coelestia 1555:2,3
Few, if any, know how man is brought to true wisdom. Intelligence is not wisdom, but leads to wisdom; for to understand what is true and good is not to be true and good, but to be wise is to be so. Wisdom is predicated only of the life – that the man is such. A man is introduced to wisdom or to life by means of knowing (scire et nosse), that is, by means of knowledges (scientiae et cognitiones). In every man there are two parts, the will and the understanding; the will is the primary part, the understanding is the secondary one. Man’s life after death is according to his will part, not according to his intellectual part. The will is being formed in man by the Lord from infancy to childhood, which is effected by means of the innocence that is insinuated, and by means of charity toward parents, nurses, and little children of a like age, and by means of many other things that man knows nothing of, and which are celestial. Unless these celestial things were first insinuated into a man while an infant and a child, he could by no means become a man. Thus is formed the first plane.
But as a man is not a man unless he is endowed also with understanding, will alone does not make the man, but understanding together with will; and understanding cannot be acquired except by means of knowledges and therefore he must, from his childhood, be gradually imbued with these. Thus is formed the second plane. When the intellectual part has been instructed in knowledges, especially in the knowledges of truth and good, then first can the man be regenerated; and when he is being regenerated, truths and goods are implanted by the Lord by means of knowledges in the celestial things with which he had been endowed by the Lord from infancy, so that his intellectual things make a one with his celestial things; and when the Lord has thus conjoined these, the man is endowed with charity, from which he begins to act, this charity being of conscience. In this way he for the first time receives new life, and this by degrees. The light of this life is called wisdom, which then takes the first place, and is set over the intelligence. Thus is formed the third plane. When a man has become like this during his bodily life, he is then in the other life being continually perfected. These considerations show what is the light of intelligence, and what the light of wisdom.
ESTABLISHING A MATURE, RATIONAL FAITH
A Sermon by Rev. Daniel W. Heinrichs
Preached in Boynton Beach, Florida March 8, 1992
“And Jacob awoke out of his sleep, and he said: ‘Surely the Lord is in this place and I did not know it … This is none other than the house of God, and this is the gate of heaven (Genesis 28:16,17).
Jacob’s awakening from sleep describes man’s emergence from a state of obscurity into a state of spiritual light. It is the dawn of a new spiritual day wherein the person clearly perceives, for the first time, the Lord’s living presence in His Word. “Surely the Lord is in this place and I did not know it.” These words express the wonder of a person who has been reading the Word, either from habit or self-compulsion, and suddenly awakens to a realization of its inmost Divine quality: “This is none other than the house of God.” These words express the person’s realization that the Lord is fully present in the Word – it is His dwelling place. In the Word a person may come to know God, and through its truths be conjoined with Him. Therefore the words follow “this is the gate of heaven.” The Divine truths of revelation truly are the gateway to heaven.
People, unlike animals, are born entirely without knowledge. Animals. when born, know instinctively what is good for them. They are born with the knowledge required to satisfy their desires. Human beings, on the other hand, are completely ignorant at birth. People have innate loves or desires, but they do not have the knowledge necessary to satisfy them. The state of man’s mind at birth is described in the book of Genesis as being “without form, and void” (Gen. 1:2).
At first glance this may seem strange. Why should man – the highest order of creation – begin life lower than a brute animal? On the surface there may even appear to be something of unfairness in this circumstance. However, when we consider the purpose for which we were created, then the reason for this becomes more clear. We are created to live to eternity as angels of heaven. As angels we can be continually perfected in love and wisdom to all eternity.
The life of animals is circumscribed. They are born with certain desires and the requisite knowledge to satisfy them. They need and desire nothing more. We, on the other hand, are born without knowledge. But we are born with an innate love of knowledge and the capacity to receive and assimilate knowledge indefinitely. We are created with such a nature that we may be continually perfected in love and wisdom to all eternity. In this way the delight of living may also increase to eternity.
Due to the fact that we are not born into the order of our lives, nor into any knowledge, we need to be instructed. On the physical plane we must be taught what is good for us and what is harmful. By example and precept we must be taught to distinguish between good and evil. We have to be introduced into a knowledge of the Lord and a belief in Him as our Heavenly Father – our God.
But, as we well know, there is a great diversity of opinion on these matters. On the physical plane, for example, there are those who think that certain foods are good and healthful, while others believe them to be harmful. Many people have their own pet theories on how to cure a particular illness; and although many of the theories are contradictory, each person believes that the one he believes in is right.
As to what is good and what is evil, there is even greater diversity of opinion. Physical pleasures such as sports or dancing and recreations such as card playing are regarded by some people to be immoral. Others believe that these are useful recreations when properly controlled and subordinated. Some people regard profanity as a legitimate form of expression while others regard it as evil. Many people accept the Ten Commandments as being a reliable, God-given standard as to what is good and what is evil. Others regard them as irrelevant – an outmoded standard of a bygone age.
In regard to God, there are those who categorically deny His existence. Others say that there is a God but that God is a creative force – He is not a Man. Others, again, believe in a God who is one as to substance but tri-personal in form.
These examples serve to illustrate the fact that the faith of every child is, to a great extent, the product of the opinions of parents, teachers, and friends, and of one’s own experience. During infancy and childhood a person’s belief, or faith, is the faith of one’s parents entirely. As one advances to youth, the person’s faith is affected by, and combined with, the faith of one’s teachers and friends and those whom one idolizes. We see from this that there are different kinds of faith.
The Writings speak of the following: “(1) Infantile faith, adolescent faith, adult faith. (2) Faith in genuine truth and faith in appearances of truth. (3) Faith of the memory, faith of reason, faith of light. (4) Natural faith, spiritual faith, celestial faith. (5) Living faith and faith founded on miracle. (6) Free faith and forced faith” (TCR 344).
The faith of infancy is a blind, unquestioning faith. The infant believes everything it is told. Because its mind is only beginning to be formed, the young child cannot distinguish between reality and appearance. The child’s faith, of necessity, is a faith in appearances of truth. In infancy and childhood there is no real choice as to what will be believed; faith is therefore, at this stage, to a degree a forced faith.
But as the child advances into adolescence, the quality of one’s faith changes. Because the adolescent is dependent on parents and is compelled, for example, to go to school, faith is, to that degree, still forced. But because the youth has acquired a background of individual experience from which judgments are made, faith, in this state of life, also partakes of freedom.
The faith of the adolescent is a faith of the memory. By this time a person has acquired much knowledge. The adolescent is a veritable storehouse of information. The rational faculty is just beginning to open, and so there is very little of the element of reason in one’s faith at this stage of development. Because the rational faculty is as yet largely undeveloped, appearances of truth are accepted for genuine truths. For until the rational faculty is more fully developed, the sight of the understanding cannot penetrate appearances. The faith of the adolescent is best characterized as traditional or historical faith. Although one may question parents and teachers and dispute their judgment, nevertheless the things the person calls into question are relatively few compared to those which one accepts unquestioningly. There is also an element of the miraculous in the faith of adolescence. The youth is given to hero worship; at this stage one is easily impressed by the unusual and spectacular, and this also colors one’s faith. Because regeneration does not begin until maturity, adolescent faith is purely natural in character.
When a person passes from adolescence into adult life, one’s faith should take on a new quality. As an adult, the person is no longer subject to parents. The young adult decides what will be believed and what will not. The person’s faith becomes a free faith. Since the rational faculty is more fully developed, the person is capable, if he makes the effort, of penetrating appearances and seeing genuine truths. The young adult’s faith should no longer be traditional, but should be a faith of reason and insight. As an adult, one should accept responsibility for one’s own loves, thoughts, and actions. A person should, therefore, begin to examine one’s life – one’s thoughts, intentions, and deeds – and shun those things which he sees to be evil as sins against God. As one does this, faith, from being faith of memory, becomes a living faith; from natural it becomes spiritual. And if the person advances in the life of regeneration until one is motivated in all one does by a genuine love for the Lord and the neighbor, then faith becomes celestial.
Every thinking person comes eventually to the point where he recognizes that two things which are mutually contradictory cannot both be true. If the person is given at all to reflection, he sees that in one’s traditional beliefs there are many such contradictions, and the person is faced with the problem of what to reject as false and what to accept as true. In view of the fact that there is such a diversity of opinion of a contrary nature in regard to the things of faith, one may wonder if it is possible to acquire a genuine, rational, adult faith.
The Lord assures us in the Writings of the New Church that such a faith is possible for all who sincerely seek. Such a faith is not inborn, nor is it transferred from one person to another. It can be acquired only by a person who is searching for truth – a person who is not content to found one’s life on the shifting sands of human opinion but who is looking for a rock upon which to build spiritual faith – one’s spiritual home.
It is of such a person that our text treats in the internal sense. Jacob was on his way to Padan-aram. When the sun set, he stopped at a certain place to spend the night. While there he had the remarkable vision of a staircase ascending toward heaven, its base on earth and the Lord at the top, with angels ascending and descending on it. It was then that the Lord renewed the promise which He had made to Abraham and Isaac, to give them the land of Canaan for an inheritance.
The Writings tell us that Jacob represents the person who is instructed in natural truths (see AC 3305). When he had this vision, he was on his way to Padan-aram. Padan-aram signifies knowledges of truth. We see from these teachings that the person who is instructed in natural knowledges, represented by Jacob, who is on his way to Padan-aram (searching for truths of faith) is given the Divine promise of an indefinite increase in the truths of faith. The Lord said to Jacob: “Your descendants shall be as the dust of the earth, and you shall spread abroad to the west, and to the east, and to the north, and to the south; and in you and in your descendants shall all of the families of the earth be blessed” (Gen. 28:14).
When the Lord had made this promise, then Jacob awoke and said: “Surely the Lord is in this place and I did not know it … This is none other than the house of God, and this is the gate of heaven.” These words express the wonder and conviction of a person who has found the truth after a diligent search – the truth that the Lord is livingly present in His Word as Divine truth.
We cannot come to this conviction unless we go directly to the Word for ourselves seeking instruction directly from the mouth of the Lord. We may have been raised with the stories of the Word and taught about God. We may hear preachings regularly, but we cannot come to this state of conviction until we go directly to the source of truth itself. When we read the Word with a genuine desire to learn the truth; when we realize the inadequacy of our borrowed and traditional faith; when we are no longer satisfied with appearances of truth but seek genuine truth, then the Lord will enlighten our understanding and we will see, with clarity and conviction, the truths for which we have been searching. This rational, adult faith is said to exist in a person when one has spiritual sight, or when one’s understanding has been enlightened, when there is in the mind a harmony of truths, when there is interior conviction, and when an acknowledgment of the Lord’s Divinity is inscribed on one’s mind (see TCR 344). These are the signs of a genuine, rational, adult faith.
Such a faith is the characteristic of all who are truly of the Lord’s New Church. This enlightenment and this clear conviction are the reward promised to all who humbly and sincerely approach the Lord directly in His Word, and read it under His auspices (see TCR 165). Amen.
Lessons: Genesis 28:1-5, 10-19; AR 224
Apocalypse Revealed 224
To this I will add this relation. I saw an assembly of spirits, all upon their knees, praying to God to send angels to them that they might converse with them face to face and open to them the thoughts of their hearts. And when they arose, there appeared three angels in fine linen standing before them, and they said, “The Lord Jesus Christ has heard your prayers, and has therefore sent us to you; open unto us the thoughts of your hearts.” And they answered, “We have been told by our priests that in matters of a theological nature the understanding avails nothing, but only faith, and that in such things intellectual faith is of no service to anyone because it is derived from man. We are Englishmen, and have heard many things from our sacred ministry which we believed; but when we have conversed with others, who also called themselves the Reformed, and with others who called themselves the Roman Catholics, and likewise with sectaries, they all appeared to us learned, and yet in many things one did not agree with another, and still they all said, ‘Believe us’; and some of them, ‘We are God’s ministers, and know.’ But as we know that the Divine truths, which are called truths of faith and which appertain to the church, are not derived to anyone from his native soil, nor by inheritance, but out of heaven from God; and as these show the way to heaven, and enter into the life together with the good of charity, and so lead to eternal life, we became anxious, and prayed to God upon our knees.”
Then the angels answered, “Read the Word, and believe in the Lord, and you will see the truths which should constitute your faith and life; for all in the Christian world draw their doctrinals from the Word as from the only fountain.” But two of the company said, “We have read but did not understand.” And the angels replied, “You did not approach the Lord, and you have also confirmed yourselves in falsities”; and the angels said further, “What is faith without light, and what signifies thinking without understanding? this is not human; even magpies and ravens can learn to speak without understanding. We can affirm to you that every man whose soul desires it is capable of seeing the truths of the Word in the light; there does not exist an animal that does not know the food proper to its life when it sees it, and man is a rational and spiritual animal who sees the food of his life, not that of his body but of his soul, which is the truth of faith, provided indeed he hungers after it and seeks it from the Lord; whatsoever is not received also in the understanding is not fixed in the memory in reality, but only verbally; therefore, when we have looked down out of heaven into the world, we have not seen anything but have only heard sounds, that are for the most part dissonant. But we will enumerate some things which the learned among the clergy have removed from the understanding, not knowing that there are two ways to the understanding, one from the world and the other from heaven, and that the Lord withdraws the understanding from the world when He enlightens it; but if the understanding be closed by religion, the way into it from heaven is closed, and then man sees no more in the Word than a blind person. We have seen many such fall into pits, out of which they have never risen again.
Examples must serve for illustration: Are you not able to understand what charity is and what faith is; that charity consists in doing well by your neighbor, and that faith consists in thinking well of God and of the essentials of the church, and therefore that he who does well and thinks well, that is, who lives well and believes well, is saved?” They replied that they understood these things. The angels said further, “Do you not understand that repentance from sins is to be performed in order that man may be saved, and that, unless a man actually repents, he abides in the sins into which he was born, and that the work of repentance consists in not willing evils because they are against God, and in examining himself once or twice a year, in seeing his evils, in confessing them before the Lord, imploring assistance, desisting from them, and leading a new life, and as far as he does this and believes in the Lord, so far his sins are remitted?”
Then some of the company replied, “This we understand, and thence also what remission of sins is.” And then they solicited the angels to give them further information, and especially concerning God, the immortality of the soul, regeneration and baptism. To this the angels replied, “We will not say anything but what you can understand; otherwise our discourse will fall like rain upon sand, and upon seeds therein, which although watered from heaven, still wither and perish.” Concerning God they said, “All who come into heaven have their place allotted them there, and thence eternal joy, according to their idea of God, because this idea reigns universally in every particular of worship. The idea of an invisible God is not determined to anyone, nor does it terminate in any, therefore it ceases and perishes. The idea of God as Spirit, when a spirit is believed to be like ether or wind, is an empty idea; but the idea of God as Man is a just idea, for God is the Divine love and the Divine wisdom, with every quality belonging thereto, and the subject of these is man and not ether or wind. The idea of God in heaven is the idea of the Lord. He is the God of heaven and earth, as He Himself taught. Let your idea of God be like unto ours, and we shall be consociated together.” On saying these words, their faces became resplendent. Concerning the immortality of the soul, they said, “Man lives to eternity, because he can be conjoined with God by love and faith, this indeed is possible with every one. That this possibility constitutes the immortality of the soul you may understand if you think of it a little more deeply.” Concerning regeneration: “Who does not see that everyone is at liberty to think of God or not to think of Him, provided he be instructed that there is a God; so that every one has liberty in spiritual things, equally as in things civil and moral; the Lord gives this liberty to all continually; for which reason he becomes guilty if he does not think of God. Man is man from this ability but a beast is a beast from not having this ability; therefore man can reform and regenerate himself as from himself provided he acknowledges in heart that it is from the Lord. Everyone who does the work of repentance and believes in the Lord is reformed and regenerated. Man must do both as from himself, but this as from himself is from the Lord. It is true that man cannot contribute anything thereto, no not in the least, nevertheless you were not created statues, but you were created men, that you might do that from the Lord as from yourselves. This is the only reciprocal of love and faith, that it is altogether the Lord’s will that it should be done by man unto Him. In a word, do it from yourselves and believe that you do it from the Lord, thus do it as from yourselves.”
But then the Englishmen inquired whether to act as from oneself is a faculty implanted in man from creation. The angel answered, “It is not implanted, because to act from Himself is the Lord’s alone, but it is communicated continually, that is, adjoined continually, and then so far as man does good and believes what is true as from himself, so far he is an angel of heaven; but so far as he does evil and thence believes what is false, which is done also as from himself, so far he is an angel of hell. That this also is as from himself surprises you, but still you see that it is so when you pray that you may be preserved from the devil lest he should seduce you and enter into you as he did into Judas, fill you with all iniquity, and destroy you, soul and body. But everyone incurs guilt who believes that he acts from himself, whether it be good or whether it be evil; but he does not incur guilt who believes that he acts as from himself …”
THE GLORIFICATION OF THE LORD’S NATURAL AND RATIONAL
A Sermon by Rev. Daniel W. Heinrichs
Preached in Boynton Beach, Florida, March 24, 1991
“And the disciples went and did as Jesus commanded them. They brought the donkey and the colt, and laid their clothes on them, and set Him on them. And a very great multitude spread their garments in the road; others cut down branches from the trees and spread them on the road” (Matthew 21:6- 8).
Throughout the Christian world the celebration of Palm Sunday is properly regarded as a Christian festival. For it was on this day that the Lord was recognized and proclaimed by a great multitude to be the long-awaited Messiah. This is obvious from the welcome they accorded Him as He made His way toward Jerusalem from the Mount of Olives. Spreading their garments and palm branches in His path, they cried: “Hosanna to the Son of David” (Matt. 21:9). “Blessed is the King who comes in the name of the Lord! Peace in heaven, and glory in the highest!’ (Luke 19:3 8).
For centuries the Jews had awaited this glorious day. They, the chosen people of the Lord, had suffered humiliation and defeat at the hands of each of the neighboring nations in succession. First the Assyrians subjugated them, then the Babylonians, next the Persians, then the Greeks, and finally the Romans. They waited and prayed for the day when the Messiah would come and conquer their enemies and release them from their chafing bondage.
Many of those present on this occasion knew who it was who was declaring Himself King — that this was Jesus of Nazareth, the teacher from Galilee. They knew of the many miracles which He had done, especially the raising of Lazarus, who had been dead for four days. They had wondered whether or not He was the Messiah. Some said He was Elijah or Jeremiah returned to earth, or one of the prophets (see Matt. 16:14).
Now, by riding into Jerusalem on a “donkey, and a colt, the foal of a donkey” – traditional symbols of royalty – He was proclaiming Himself the promised Messiah, the Savior of Israel. Great throngs, therefore, came to greet Him. Shouting “Hosanna to the Son of David,” and paving the road with their garments and palm branches, they ushered Him into Jerusalem. Now, at last, their dreams would become a reality. Their nation would be restored to its former glory, the glory it enjoyed under Kings David and Solomon. They would become the rulers instead of the ruled. This was what was in their minds as the Lord made His triumphant entrance into Jerusalem. But their great expectations were short-lived. For Jesus made His way to the temple instead of the palace. They had not yet realized that the kingdom He came to establish was not of this world. But when He went daily to the temple to teach instead of seizing the reins of power, their hopes of national supremacy were shattered, and with bitterness and scorn they rejected Him.
As He hung from the cross, less than a week after His triumphant entry into Jerusalem, those who passed by railed at Him “wagging their heads, and saying: ‘Ah, you who destroys the temple, and builds it in three days, save Yourself, and come down from the cross.’ Likewise also the chief priests mocking said among themselves with the scribes, ‘He saved others; Himself He cannot save. Let Christ, the King of Israel, descend now from the cross, that we may see and believe.’ And they who were crucified with Him reviled Him” (Mark 15:29-32).
The events which led up to the culmination of the Lord’s life on earth had profound historical significance. Had these things not transpired, it is safe to say that the course of history would have been greatly altered. But, although this is true, it should be born in mind that the acts and events of the Lord’s life have more than historical significance.
Everything that the Lord did, every word that He spoke, every event related to His life had eternal significance. The Writings teach that whatever the Lord did, and whatever He spoke, while He was in the world represented and signified Divine and heavenly things (see AE 405:24). In considering these events, therefore, we should try to see their spiritual meaning and import – their internal and eternal significance.
The Lord came on earth to redeem and save mankind. This was necessary because the human race had completely alienated itself from God. They had closed the way to heaven by rejecting the means which God had provided for their salvation and eternal happiness. In former times the Lord had instructed and led mankind through the prophets whom He had inspired with His Word. But the prophets had been stoned and their message rejected.
If the human race was to be saved from complete and eternal destruction, a new means of approach had to be established – a more direct approach. To accomplish this end, God Himself descended to earth, clothing His Divine soul in a human body derived from the virgin Mary. In this assumed human were all the hereditary characteristics of the human race. The devils of hell were able to approach the Lord through these hereditary tendencies and tempt Him. As He overcame in these temptations, the Lord successively subjugated the hells, and so restored spiritual freedom to people on earth (see AC 1676:3, 1690:6).
But the Lord did more than assume a human body by birth into the world. He put on the human mind, and this in the same way as any other person. Not only did He acquire from Mary hereditary tendencies to evil through which the hells could assault Him, but He also acquired the human affection of truth. And by means of this affection, He acquired knowledges of truth.
In the Arcana Coelestia we read: “In His childhood the Lord was instructed as are other men …. The external mind is corporeal and sensuous, nor does it receive anything celestial and spiritual unless knowledges are implanted in it, as in ground” (AC 1461). “Knowledges are the things that open the way for seeing celestial and spiritual things; by means of knowledge the way is opened for the internal mind to advance toward the external, in which latter are the receiving vessels, which are as many as are the knowledges of good and truth; into these knowledges, as into their vessels, do celestial things inflow” (AC 1458:5).
Thus it was that the Lord, while in the world, acquired knowledges by the ordinary way. In this way He successively put on the human mind. His nature, therefore, was composite or twofold. From within, or as to His soul, He was Divine, infinite, perfect. But from without, through birth, and by means of instruction, He put on a human mind which was finite and imperfect.
Throughout His life in this world this assumed human – the mind put on through instruction – had to be successively purified and freed from its finite, human limitations and imperfections. The human had to be glorified or made perfect and one with the indwelling Divine. The human had to be made Divine. This is what the Lord meant when He said: “O Father, glorify Me with Your Own Self, with the glory which I had with You before the world was” (John 17:5). His prayer was that the human which He assumed by birth into the world and through instruction from without would be fully subordinated to, and made correspondent with, His indwelling Divine soul.
The subject of the subordination of the exterior rational to the interior and Divine degrees of the Lord is contained interiorly in the story of Ishmael’s conception and birth, and Hagar’s humbling herself under the hand of her mistress Sarai. Abram and Sarai represent the two interior and Divine degrees of life in the Lord – the Divine celestial and the Divine spiritual. But they were barren. These two degrees cannot produce the rational degree of the mind (that degree which distinguishes man from beast, and is therefore truly human), which the Lord came on earth to acquire and make Divine. But Sarai had an Egyptian handmaid named Hagar -who represents the affection of exterior truth, or the affection of knowledges. By the Divine life flowing into this natural affection -represented by the conjunction of Abram with Hagar – knowledges were acquired, and the rational degree, represented by Ishmael, was conceived and born.
But Hagar then despised her mistress – the affection of exterior truth wanted to exalt itself. Therefore the angel told Hagar that she was to return to her mistress Sarai, and humble herself under her hand. The human rational which the Lord acquired had to be made submissive and subordinate to the Divine life within (see AC 1895-1904).
This subordination of the natural to the Divine is what was represented by the Lord’s riding into Jerusalem on Palm Sunday on a donkey and a colt, the foal of a donkey. The Writings tell us that whenever female donkeys are mentioned in the Word, the natural affection of truth is signified (see AC 2781:5, 5741:2). We are also told that a donkey’s colt represents rational truth, because rational truth is as a son to the affection of natural truth, because that affection conceives and brings it forth (ibid.). We read: “… to ‘ride upon a donkey’ was a sign that the natural was made subordinate; and to ‘ride upon a colt the son of a donkey’ was a sign that the rational was made subordinate” (AC 2781:8, emphasis added).
We see from this that the Lord’s riding into Jerusalem upon a donkey and a colt, the foal of a donkey, was representative of the state of His glorification. Both the natural and the rational, which He had put on while in the world, had been made subordinate to and one with the Divine. The two lower degrees were now glorified. This was the interior reason why there was rejoicing and singing. The glorification of the Lord’s human was almost complete; all that remained was the glorification of the sensuous and corporeal degrees, represented by the cleansing of the temple and the final temptation on the cross. There was, therefore, rejoicing in the heavens on this account, as the Lord made His triumphant entry into Jerusalem.
This heavenly rejoicing is conveyed by the words: “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest” (Luke 19:38). This is also why the Lord said to those Pharisees who told Him to rebuke the multitude for their joy and praise: “I tell you that if these should keep silent, the stones would immediately cry out” (Luke 19:40).
As we approach the Easter festival, let us bear in mind the fact that within all the events recorded in the literal story of the Lord’s last days on earth, there is an internal, spiritual meaning, a meaning which, when seen, elevates our minds to the contemplation of the Lord’s Divine Humanity.
While we may be deeply affected by the literal story, we will realize that the things there related were representative, ultimate acts through which the greatest of all miracles was effected. God was made man, and man was made God. Thus it became Him “to fulfill all righteousness” (see AE lesson). Amen.
Lessons: Genesis 16:1-12,15,16; Matt. 21:1-17; AE 31:7
31:7. As it is known from these things what is meant by a “king” in the Word, I will add to the above: Why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and the people then proclaimed Him king, and also strewed their garments in the way (see Matt. 21:1-8, Mark 11: 1-11, Luke 19:28-40, John 12:14- 16).
This is predicted in Zechariah: “Exult, 0 daughter of Zion; shout, 0 daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation, riding upon an ass, and upon the foal of an ass” (9:9; Matt. 21:5; John 12:15). The reason was that to sit upon an ass and the foal of an ass was the distinctive mark of the highest judge and of a king, as can be seen from the following passages: ‘My heart is toward the lawgivers of Israel, you who ride upon white asses” (Judges 5:9,10). “The scepter shall not depart from Judah, nor a lawgiver from between his feet, till Shiloh come, who shall bind his ass’s foal to the vine, and the son of his she-ass to the noble vine” (Gen. 49:10,11).
As sitting on an ass and the foal of an ass was such a distinctive mark, judges rode upon white she-asses (Judges 5:9, 10); and their sons upon asses’ colts (Judges 10:4, 12:14); and the king himself when crowned, upon a she-mule (I Kings 1:33); and his sons upon mules (II Samuel 13:29).
One who does not know the signification of “horse,’ “mule,” and “the foal of an ass” in a representative sense will suppose that the Lord’s riding upon the foal of an ass was significative of misery and humiliation. But it signified royal magnificence; for this reason the people then proclaimed the Lord king, and strewed their garments upon the way. This was done when He went to Jerusalem because by “Jerusalem” is signified the church.
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Nature and Spiritual Use of Outward Acquisitions of Knowledge
Truth known is one thing, rational truth is another, and intellectual truth another; they succeed each other. Truth known is a matter of knowledge; rational truth is truth known confirmed by reason; intellectual truth is conjoined with an internal perception that it is so. (AC n. 1496)
Knowledges are procured in childhood with no other purpose than for the sake of knowing…. The knowledges which are procured in childhood are very many, but are disposed by the Lord in order, so that they may be subservient to use; first, that he may be able to think; afterwards that by means of thought they may be used; and finally, that he may bring them into effect, that is that his very life may consist in use, and be a life of uses. These are the offices of the knowledges which he imbibes in childhood. Without these his external man cannot be conjoined with the internal, and together with it become a use. When man becomes a use, that is, when he thinks of all things from a purpose of use, and does all things for the sake of use (if not by manifest yet by tacit reflection, from a disposition thus acquired), then the knowledges which had subserved the first use, that he might become rational, are destroyed, because they are no longer serviceable; and so on. (ibid. n. 1487)
So far as a man has become rational in the world by means of languages and knowledges, he is rational after death; but not at all in proportion as he is skilled in languages and knowledges. I have talked with many whom they in the world believed to be learned, from the fact that they were acquainted with ancient languages, such as Hebrew, Greek, and Latin, but who had not cultivated their rational by the things that are written in them. Some of these appeared as simple as those who knew nothing of those languages; some appeared stupid; and yet there remained with them a pride as if they were wiser than others. I have conversed with some who in the world believed that a man is wise in proportion to the capacity of his memory, and who. had also enriched their memory with many things; and they spoke also from it alone, thus not from themselves but from others, and had nowise perfected the rational by the things of memory. Some of these were stupid, some foolish, not at all comprehending any truth, as to whether it is a truth or not, but seizing all falsities that were commended as truths by those who call themselves learned; for of themselves they cannot see whether anything be so or not so; and therefore they can see nothing rationally when they listen to others. I have also conversed with some who had written much in the world, and indeed on matters of knowledge of every kind, and had thereby acquired an extensive reputation for learning. Some of these, indeed, could reason about truths as to whether they are truths or not; some when they turned to those who were in the light of truth understood that they were truths; and yet they did not desire to understand them, and therefore denied them when they returned into their own falsities, and so into themselves; others had no more discernment than the unlearned vulgar. Thus each was differently affected, according as he had cultivated his rational by the matters of knowledge he had written and copied. But those who were opposed to the truths of the church, and thought from their acquisitions of knowledges, and confirmed themselves thereby in falsities, did not cultivate their rational, but only the faculty of arguing, which in the world is believed to be rationality. But it is a faculty different from rationality; it is the faculty of confirming whatever one pleases, and, from assumed principles and from fallacies, of seeing falsities and not truths. Such can never be brought to acknowledge truths, since truths cannot be seen from falsities. But falsities can be seen from truths. The rational of man is like a garden and floretum, and as land newly ploughed; the memory is the ground, truths known and cognitions are seeds, the light and heat of heaven cause them to spring forth; without these there is no germination. So it is also if the light of heaven, which is Divine truth, and the heat of heaven, which is Divine love, are not admitted; from these alone the rational exists. The angels very much grieve that the learned in great part ascribe all things to nature, and that they have thus so shut the interiors of their minds that they can see nothing of truth by the light of truth, which is the light of heaven. Therefore in the other life they are deprived of the faculty of arguing, lest by argumentations they should disseminate falsities among and seduce the simple good; and they are sent into desert places. (HH n. 464)
That the natural man can confirm whatever he will is manifest from the numerous heresies in the Christian world, each of which is confirmed by its adherents. Who does not know that evils and falsities of every kind may be confirmed? It is possible to confirm, and the wicked actually do confirm, that there is no God, and that nature is everything, and is self-created; that religion is only a means whereby simple minds may be held under restraint; that human prudence does everything, and Divine Providence nothing, except that it maintains the universe in the order in which it was created; also that murder, adultery, theft, fraud, and revenge are allowable, according to Machiavelli and his followers. The natural man can confirm these and such like things, yea can fill books with the confirmations; and when these falsities are confirmed they appear in an infatuating light, and truths in such obscurity that they cannot be seen but as spectres at night. In a word, take the falsest thing and form it into a proposition, and tell an ingenious person to confirm it, and he will confirm it, to the complete extinction of the light of truth. But put aside his confirmations, return, and look at the proposition itself from your own rationality, and you will see its falsity in all its deformity. (DLW n. 267)
They who by various considerations can confirm a dogma once received whatever its quality, and by various reasonings make it appear like the truth, believe themselves wiser than others. But this is very far from the part of a wise man; any one can do this who is distinguished by some ingenuity, and the wicked more skilfully than the well-disposed. For it is not of the rational man to do this, inasmuch as the rational man can see as from a superior [light] whether what is confirmed be true or false. And seeing this, he makes no account of things confirmative of falsity, and in his own mind regards such things but as ridiculous and vain, however another may believe them chosen from the school of wisdom itself. In a word, nothing is less the part of a wise man, yea nothing is less rational, than to be able to confirm falsities; for it is the part of a wise man and is rational first to see that a thing is true, and next to confirm it; inasmuch as to see what is true is to see from the light of heaven, which is from the Lord, whereas to see the false as true is to see from a delusive light which is from hell. (AC n. 4741).