A strong woman
Happy New Year to each and everyone of you wonderful people out there take care God bless
I’d like to wish all you wonderful people out there
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and also throughout the world and some
a Merry Christmas and a Happy New Year
take care of yourselves and stay safe
may God bless
We are conscious of our own sensations, thoughts and feelings. We each have the sense of being a self-contained individual. What makes each of us unique? Our name? Our genes? Our environment? Or the person we have become as we inwardly determine every moment of our lives?
When we live a self-orientated life, we feel separate from others to some degree or other and lack any wider view on what life is all about. However we are all capable of noticing, within our soul, the divine spark of what is deeply human, revealed to us in e.g. music, books, dreams or conversation. In this way our hearts can be stirred to want what is good. As we choose to do what is helpful for the sake of others and not just for self, we begin to find a sense of fulfilment.
Whilst alive in the world our inmost thoughts and feelings are part of a flow of life linked from one person to another. Emanuel Swedenborg found that after our death, we become much more aware of this shared world of the spirit, as we mix with others with whom we are in harmony.
All good people whatever their race, education and background are united because there is an infinite creative force for all that is humane in the world. This is the underlying divinity of love which integrates together all who receive this inspiration.
Although having different skills, understanding and interests, we can join together in a common purpose. Each religious tradition has its part to play in one universal faith. This idea is similar to the way different components of the human body fit together to form a whole healthy body. Each part depends on the others as long as they are not diseased, for the whole to function properly.
“A human being is part of a whole, called by us the ‘Universe,’ a part limited in time and space. He experiences himself, his thoughts and feelings, as something separated from the rest – a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circles of compassion to embrace all living creatures and the whole of nature in its beauty.”
One of the problems with our busy materialistic world is that we seem to get very little time to think more deeply about what is going on in our lives. Everyday is made up of all sorts of practical and physical activities. We go to the shops and buy food. We cook our meals and wash up. We clean the house and read the newspaper. We mow the lawn or put our feet up in front of the television. We go to work by car or bus or train and come back late and tired. So much can get crammed into one day that we begin to feel unable to cope or at the other end of the scale we may have so little we can do that we feel lonely and cut off from the world around. If we are blessed with all our senses we can see the world around us, we can hear it, touch it, smell it and taste it. And particularly during the spring, when all sorts of flowers are coming into bloom, the physical world around us offers a wonderful array of stimulants for our senses. And we mustn’t forget our interactions with other people: a wave across the street, a smile to a passer-by, a chat over coffee, a lengthy phone call, a letter or text message from a friend, a kind word or a loving kiss. There is so much going on in our physical world that it is not surprising that many people live as though there is nothing else – that everything that goes on in our lives can be explained in physical terms.
But is this really so?
Imagine you are holding a fragrant rose in your hand. You see the wonderful colour and texture of the flower, you touch its soft and smooth petals and you smell its intoxicating fragrance. So far you have been involved in a physical way with this rose but how does it make you feel? Do you feel happier and a little brighter inside, does a smile come over your face, does it evoke distant memories, do you feel more peaceful, do you feel more loved or more loving? In a wonderful way that rose, out there in the physical world around us, has touched something deep inside you and you have responded.
This is just one example of the countless situations we can find ourselves in when we realise that there is something much deeper to our lives than our physical being. Whilst our lives appear dominated by the physical world around us there is another world within us of feeling and thought where our deepest experiences take place and where we develop our real character. It is our inner world where, for example, we can feel deep joy when we are very close to someone we love and deep pain when we are separated.
Throughout the ages wise people have realised that we live in two worlds at the same time, a physical outer world and a deeper inner spiritual world. The problem is that we get so absorbed by the state of our physical outer world that we don’t spend enough time on the spiritual world within us. How many people, for example, struggling in a gym to improve their physical well-being, would spend just a little time on spiritual exercises to help them develop their inner world? Is this not a distorted view of our priorities?
Jesus highlighted the need to change our priorities in favour of the inner spiritual life when he said:
Do not seek what you are to eat and what you are to drink, nor be worried. For all the nations of the world seek after these things, and your Father knows that you need them. Instead, seek his kingdom, and these things will be added to you. Luke 12:29-31 ESV
And the apostle Paul gave some insight into living in two worlds in his first letter to the Corinthians when he wrote
It [the resurrection body] is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body … It is not the spiritual that is first but the natural, and then the spiritual.
[1 Cor 15: 44,46 ESV]
Pierre Teilhard de Chardin, the visionary Jesuit priest, wrote in the 20th century:
We are not human beings having a spiritual experience; we are spiritual beings having a human experience.
George Harrison, the particularly spiritual member of the Beatles, echoed these words when he wrote:
Remember – we are not these bodies – just souls having a bodily experience.
Emanuel Swedenborg not only recognised that we are living in two worlds but also that when we die our real inner spiritual self goes on living:
As regards the soul, which – it is said – goes on living after death, it is nothing else than the actual person living in the body. That is, the soul is the person’s inner self acting in the world by means of the body and imparting life to the body. When his inner self is released from the body the person is called a spirit and then appears in a completely human form. Arcana Caelestia 6054
Should not our emphasis be on developing the quality of our inner life rather than worrying excessively as we do about our outer physical world?
Some commentators have written about consumption in terms of our acquisitive society. Gaining respect — particularly amongst younger people –often depends on wearing fashionable gear and owning the latest electronic gizmo rather than for one’s personal qualities. It seems you are not valued so much for who you are but for what you possess. One might wonder whether an emphasis on consumption is arguably a cause of the problem of looting during the riots in 2011 in some English cities.
Many people have been shocked, frightened and angry at the breakdown of law and order that has caused great damage in some of the larger cities ; violence against unarmed police, arson and destructive behaviour together with widespread looting and mugging which terrorised shopkeepers and residents. A lot of those going on the rampage were teenagers. How has this happened? How do we make any sense of these disgraceful scenes that have brought shame on a nation? There are probably several complex factors that can throw light on this. Here I am thinking about material consumption.
Talking about the looting, one man said to a television reporter,
‘People round here have got no money man, so people are going to do things like that—it’s opportunity isn’t it.’ A woman said that it is not wrong to loot ‘something that is mass-produced and you can get millions of them from a factory and if I could pick it up, of course I would take it home’
A journalist writing in the Independent newspaper noticed:
“the startling inarticulacy of so many of those now being dragged through the magistrates courts… The great majority appear to be those for whom tertiary education – or even a job – is almost as unlikely as a trip to the moon.”
You might have the illusion that by looting something expensive you can acquire added value to yourself.
All of us, including those with little money to spare, are exposed to non-stop advertising and the materialistic values of western culture. Those who can afford it, tend to take nice foreign holidays, drive smart cars, and live in large houses in prestigious areas. All this is well beyond the wildest dreams of the poor. Many people with little or no money feel of no value in a consumption orientate culture which judges worth in terms of money.
Someone talked on a radio phone-in about children overlooked by the educational system because they have practical aptitude but not academic aptitude.
“They get put to the back, they get ignored and they bunk off school. They are not given anything of value to do in a practical sense and have just been told they are useless. And so they go on the downhill spiral.”
Our culture seems to highly value verbal intelligence at the expense of practical skills using the hands although arguably the latter is what our economy needs much more of at this time. Consequently, many kids who have difficulty and thus little interest in reading and writing also lack job opportunities. They haven’t been helped by a national shortage of apprentice-style training that would have provided personal role-models and socialisation as well as other working skills.
Some are unwilling to work for low wages and others are just not employable. Welfare benefits have been thought to provide a perverse incentive not to look for low paid jobs. Each person addicted to the dependency culture will remain on the dole and the vicious circle continues as they each consequently continue to feel and act as a social failure. When you live in a consumption orientated society having no money is pretty much a definition of failure.
The so-called very poor social underclass are likely to live in inhuman tower blocks or in anonymous sink estates with few if any social amenity buildings. Such people have seen those at the top of society getting away with amoral acts; greedy bankers, who despite their reckless loss-making investments, have exploited public funding for their own extravagant bonuses. They have read all about cheating politicians who have lied over their expenses; a kind of smash and grab of sorts.
Is it so surprising that many poor people in western culture have a sense of entitlement and want some of this wealth too? Of course, just because one is poor, doesn’t make one a criminal and lack morality. There can be no excuse for acting badly.
It is not always so obvious that we might be really appreciated for what we do rather than how much money we have. Is there not a tremendous unsung spiritual value in being courteous, giving someone a little time, showing consideration, taking the initiative to do some little job that will be of help to someone else, and generally making oneself useful. What a pity more people cannot experience what it is like to feel respected, appreciated, and esteemed by others for what they do that is good and useful.
Copyright 2011 Stephen Russell-Lacy
Author of Heart, Head & Hands Swedenborg’s perspective on emotional problems
Preached in Bryn Athyn June 25, 1995
“Settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist” (Luke 21:14,15).
The Lord said these things to followers who were later persecuted and brought before councils. Their accusers thought by confronting them they could weaken the cause of Christianity. But it turned out differently. Those confrontations became opportunities for the strengthening and growth of Christianity.
The boldness and eloquence of the disciples, although they were just fishermen, was nothing short of astonishing. Of one outspoken disciple it is said, “And they were not able to resist the wisdom and the Spirit by which he spoke” (Acts 6: 10). In the 4th chapter of Acts we read of two disciples who were confronted: “Now when they saw the boldness of Peter and John, and perceived that they were uneducated and untrained men, they marvelled” (Acts 4:13). (King James Version says “unlearned and ignorant men.”) They had a boldness and assurance, and their answers were powerful.
They were somehow triumphant even when they were beaten and imprisoned, and in some cases put to death (see Luke 21:16). We will mention one example of that in a moment.
The text applies of course to us and, we might say, in a much less dramatic fashion. We will not likely be brought before courts and kings nor openly challenged and assailed by enemies.
But we do stand to be attacked by the enemies of our spiritual life. And the more we learn about the assaults of evil spirits on followers of the Lord, the more do we see that it too is dramatic and momentous. Falsities from hell itself assail the person who is being tempted, and the Writings say that to every falsity the hells inject, there is an answer from the Divine.
What we experience in temptation is anxiety, discouragement even to despair. We do not know that evil spirits from hell are fighting against us, nor do we know that the Lord is fighting for us, and the answers from the Divine to the false accusations and undermining thoughts do not come clearly to our consciousness. Here is what the Writings say: “As regards temptations … the hells fight against man, and the Lord for man; to every falsity the hells inject, there is an answer from the Divine …. The answer from the Divine flows into the internal or spiritual man … and in such a manner that it scarcely comes to the perception otherwise than as hope and consequent consolation, in which there are nevertheless innumerable things of which the man is ignorant” (AC 8159:3). (In that answer which we feel only as hope and comfort there are countless blessings that the person has no knowledge of” – new translation.)
Here is the context of the words of the text: “… they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and rulers for My name’s sake. But it will turn out for you an occasion for testimony. Therefore settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist. … [N]ot a hair of your head shall be lost. In your patience possess your souls” (Luke 21:12-19).
The very first Christian to die for his beliefs found that the confrontation was indeed an occasion for testimony. He was falsely accused and brought before a council to answer. His eloquent speech takes up the whole of the 7th chapter of the book of Acts. It is said, “When they heard these things they were cut to the heart, and they gnashed at him with their teeth. … [T]hey cried out with a loud voice, stopped their ears, and ran at him with one accord and they cast them out of the city and stoned him” (Acts 7:54,57).
That speech which so affected them had begun thus: “… brethren … listen: the God of glory appeared to our father Abraham” and he told the story through Jacob, Joseph, Moses and Solomon, and when he was finished he gazed up into heaven and saw the glory of God. And as they rained stones on him he said, ‘Lord Jesus, receive my spirit’ and ‘Lord, do not charge them with this sin.’ And when he had said this he fell asleep” (Acts 7:2,59,60). It is said that those who looked at him “saw his face as the face of an angel” (Acts 6:15).
A radiant peace surrounded him. The Lord had promised that nothing would harm them. They were at peace even in death.
“Settle it in your hearts not to meditate beforehand on what you will answer.” Think deliberately about the future, and think of how not to think of the future. In one of the Lord’s parables a man is called foolish because he did not think ahead intelligently. “Foolish one, tonight your soul will be required of you, and then whose will those things be which you have provided?”
Oh, he had thought and meditated within himself about the future. But what was the level of his thinking? To quote the Gospel: “And he thought within himself, saying, What shall I do? … I will do this: I will pull down my barns and build greater … And I will say to my soul, Soul, you have many goods laid up for many years …” (Luke 12:17-21).
He could look down the road years ahead. He could figure out what he was going to do, and what he was going to say, and God called him a fool. How does our future look to us? How much strength and endurance do you have for what lies in store for you? Can you handle what is yet to come? Do you have the wit? Will you have the wit to respond to what may come to pass?
We live in the illusion that our strength, our intelligence, our very life is from ourselves. How big is our reservoir of energy or endurance or prudence? Since it seems that life is our own, we think in terms of calling on our reserves. Once the disciples set off in a boat on a journey with the Lord. And it had slipped their mind that they should have stored some provision. To quote from the Gospel of Mark, “Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat” (8:14). That was what was on their mind, and the Lord said to them, “Why do you reason because you have no bread? Do you not yet perceive nor understand? … do you not remember? When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up? How is it that you do not understand?”
He got them to answer the question, and He could ask them on a much later occasion, “When I sent you without money bag, sack and sandals, did you lack anything? So they answered, Nothing” (Luke 22:35). Think of the uncertain times of youth that you have passed through. You made it through your teens. Has the Lord kept you safe thus far? Has He provided?
It is too bad that some people have concluded that it is virtuous not to make provision for the future. It’s understandable. The Lord has given us the message that He will provide. Seek the kingdom of God, and these things will be added to you. But the Writings say this does not mean we should not provide ourselves with food, clothing, “and even resources for the time to come; for it is not contrary to order for anyone to be provident for himself and his own.” The new translation speaks of “resources for the future; for it is not contrary to order to make provision for oneself and one’s dependents” (J. Elliott’s translation).
But there is the matter of putting trust in the Divine. Notice the verb tribuo, something you do. It is translated to “attribute” or to “ascribe.” See how it is used in this teaching about charity in a person engaged in business. “He thinks of the morrow, and yet does not think of it. He thinks of what should be done on the morrow, and how it should be done; and yet does not think of the morrow, because he ascribes the future to the Divine Providence and not to his own prudence.” And then it adds, “Even his prudence he ascribes to the Divine Providence” (Charity 167).
Does that fortunate person who ascribes the future to the Divine just do this at one point in life? Or is it not something to be done deliberately through the progressing stages of life?
Settle it in your hearts. Deliberately ascribe the future to the Lord’s Providence, and do so, if you can, until you can feel a sense of relief as if someone had removed a false burden from you.
Do not think of this merely as “either/or,” as if to say, either you trust in Divine Providence or you do not. It can be a quantitative thing. Some attribute a little bit to the Divine Providence and a lot to themselves (see AC 2694:2). The Writings use the phrase “the more”: the more they ascribe, the stronger or wiser they are (see AC 4932). In our lives we gradually come to ascribe more to the Lord and less to ourselves (see TCR 610 and 105).
The disciples were to learn that peace, the wonderful prize of peace, is to be found in the Lord Himself. He said, “These things I have spoken to you that in Me you may have peace. In the world you will have tribulation, but be of good cheer. I have overcome the world” (Luke 16e). En to cosmo thlipsin exete alla tharsete – In the world you will have affliction, trouble, but take heart. Have courage. I have defeated. I have conquered. I have overcome the world.
Our picture of the future can become less a matter of speculation and worry and more and more a picture of the Lord as one in whom to confide and one who grants peace. Peace has in it confidence in the Lord that He will provide, and that He leads to a good end. “When someone is in this faith, he is in peace, for he then fears nothing and no solicitude about future things disquiets him” (AC 8455).
We sometimes say that the future looks dark. And the unknown is a kind of darkness. But when we ascribe the future to the Lord, we may say at any time in history or at any stage of our life, that the future has light in it, being in the hands of Him who is the light of the world.
Settle it in your hearts anew today. Ascribe the future to the Lord. And He will give you what to think and do, and He will give you peace. Amen.
Lessons: Matt. 10:16-31, DP 179, AC 2493
Divine Providence 179
As a foreknowledge of future events destroys the human itself, which is to act from freedom according to reason, therefore it is not granted to anyone to know the future; but everyone is permitted to form conclusions concerning future events from the reason; hence reason with all that pertains to it enters into man’s life. It is on this account that a man does not know his lot after death, or know of any event before he is involved in it. For if he knew this, he would no longer think from his interior self how he should act or how he should live in order to meet the event, but he would only think from his exterior self that he was meeting it. Now this state closes the interiors of his mind in which the two faculties of his life, liberty and rationality, especially reside. A longing to know the future is innate with most people, but this longing derives its origin from the love of evil. It is therefore taken away from those who believe in the Divine Providence, and there is given them a trust that the Lord is disposing their lot. Consequently they do not desire to know it beforehand lest they should in any way set themselves against the Divine Providence. This the Lord teaches by many passages in Luke (12:14-48).
That this is a law of the Divine Providence may be confirmed by many things from the spiritual world. Most persons when they enter that world after death desire to know their lot. They are told that if they have lived well their lot is in heaven, and if they have lived wickedly it is in hell. But as all, even the wicked, fear hell, they ask what they should do and what they should believe to enter heaven. They are told that they may do and believe as they will, but that they should know that in hell, good is not done and truth is not believed, but only in heaven. To each one the answer is: “Seek out what is good and what is true; then think the truth and do the good, if you are able.” So in the spiritual world as in the natural world all are left to act from freedom according to reason; but as they have acted in this world so do they act in the spiritual world. His own life awaits everyone and consequently his own lot, for the lot pertains to the life.
Arcana Coelestia 2493
1 have spoken with the angels concerning the memory of things past, and the consequent anxiety regarding things to come; and I have been instructed that the more interior and perfect the angels are, the less do they care for past things, and the less do they think of things to come; and also that from this comes their happiness. They say that the Lord gives them every moment what to think, and this with blessedness and happiness; and that they are thus free from cares and anxieties. Also, that this was meant in the internal sense by the manna being received daily from heaven; and by the daily bread in the Lord’s Prayer; and likewise by the instruction not to be solicitous about what they should eat and drink, and wherewithal they should be clothed. But although the angels do not care for past things, and are not solicitous about things to come, they nevertheless have the most perfect recollection of past things, and the most perfect mental view of things to come; because in all their present there are both the past and the future. Thus they have a more perfect memory than can ever be thought of or expressed.
THE WORD MADE FLESH
A Sermon by Rev Brian W. Keith
Preached in Glenview, Illinois
November 1, 1996
And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the Only Begotten of the Father, full of grace and truth” (John 1:14).
Night a time of quiet when the bustle of the day dies down; a time of weariness when we make ready for a restful sleep; also a time of darkness and cold; our vision is limited and we seek the warmth of fires and homes.
Nighttime plays a prominent role in the birth of the Lord. It was at night in a dream that the angel appeared to Joseph giving him reasons to marry Mary. Later at night he warned him of the danger of Herod, and eventually informed him that it was time to return to the land of Israel. It was in the night that the Lord was born and the shepherds found their way to the manger. And it was in the night that the wise men saw the star in the east, and then had the star lead them from Jerusalem to Bethlehem where it stood over the house where the young Child lay.
The nighttime scenes surrounding the birth and early years of the Lord’s life depict the shroud that had descended upon the world. Their God, Jehovah, had not been seen nor heard from in hundreds of years. They were lost and rudderless without Him. Other than maintaining the ancient rituals, they had little sense of who He was and how they were to live. Hearts were growing colder from the confusion and distortion of everything good.
Even with the few descendants of the ancient churches, some of whose knowledge resided with the wise men, there were but scant glimmers of light. Perhaps those wise men alone among the ancients saw the star. Certainly its light was not overpowering. So even with the ancients there was but little understanding of who the Lord is. What minimal truth remained was heavily shaded because all they had ever seen of the Lord was a representative not the Divine in its glory (see SS 99).
But our images and memories of the birth of the Lord are not focused upon the darkened states. Rather we remember the multitude of heavenly hosts shining upon the shepherds, the star guiding the wise men, and the light of day in which Simeon lifted up the infant Lord, blessed God, and Anna proclaimed His glory to all. For the Lord’s coming is a coming with light and with life. “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the Only Begotten of the Father, full of grace and truth.”
One of the wonders of Christmas is the fact that the Lord is born with light in the midst of confused and dark states of life. When we see little but gloom and hopelessness, He comes to us. He holds us in His hands, nourishing an inner sense of hope that we might endure and overcome. Then His full presence with us is in the light of the morning, enabling us to recognize who He is and how we might walk in His ways. This is why the morning with its light and warmth corresponds to the Lord’s coming (see AC 22, 4240e; SS 99).
For the Lord came as the light of the world. This is His glory. We can see it shining upon us in the truth His advent brought. For until the Lord took on a physical form as a tender infant, all the earlier concepts of Him were vague at best (see SS 99). All of the true ideas that had existed with the ancients about marriage, life continuing past the veil of this world, and how His providence guides us were only misty images of what they might be. For all truth had been filtered through the heavens. Dependent upon the finite grasp of the angels, the glory of the Lord had shone dimmer and dimmer into this world, until at last the vision of Him was nearly lost. By His birth the Lord acquired a natural degree of life. As He put it on and gradually made it Divine, the warmth of His love and the light of His wisdom became immediately present with all.
This is the light of the new day the Lord’s coming heralded for mankind a light shining in the darkness, leading to the brilliance of day. We can sense this when we reflect upon our awakening states not those mornings which come after too little sleep, or when we are rudely awakened by alarms and the bustle of hurriedly preparing to rush off to work. But we feel it in the quiet mornings when we awake refreshed and revived when we listen to the singing of the birds and know the dazzling sunlight portends the warming of the earth. The light has a special quality then. With clarity we see beauty in even the simplest things around us. And we can sense the closeness of heaven, the closeness of the Lord’s advent as our spirits are lifted up to the new day (see AC 7844:2).
As the Word made flesh, the glory of the Lord can bring us a peacefulness unlike any other. Not a peace like the quiet of evening when we are preparing to rest. Rather it is a peace of contentment and confidence. As the Heavenly Doctrines note, this peace is “the very Divine truth in heaven from the Lord which universally affects all who are there and makes heaven to be heaven; for peace has in it confidence in the Lord, that He directs all things and provides all things, and that He leads to a good end. When a person is in this state, he is in peace, for he then fears nothing, and no worry about things to come disturbs him” (AC 8455). The glory of the Lord’s Word shines upon us when we have such assurance that He is in charge, carefully guiding every one of our steps.
This is the state of the angels. Their unpleasant memories of this earth have been set aside. They have no desire to leap into the future. Rather they fully enjoy the present, sensing all the goodness that the Lord is giving them now. For they trust in Him, knowing that He is leading and caring for them no matter what happens.
We may taste some of this angelic peace as we celebrate the Lord’s advent or awaken in the morning. But we enter into it more and more as we set aside the things of this world: worry about the future, too great a focus on natural toys and conveniences, our selfish drives and desires. To the extent that we can enjoy earthly delights without making them all-important, that we can serve others without always thinking about what we will get out of it, so far peace can enter our lives. It is then that we become convinced that the Lord’s light is the true light and most of the problems and troubles we experience can fall away. It is then that we can glimpse the Lord and experience His peace, His advent into our lives.
In one sense there is nothing startlingly new or different about this idea. Indeed, it is so simple, so fundamental, that it hardly needs to be said. So we are affected by the Word made flesh as the Divine flows into some of the simple truths we already know. This is one of the reasons the Lord was born on earth that the Divine goodness might be joined with our common sense and simple ideas of Him that we have (see AC 2554).
The Lord’s birth itself did not reveal any radical new information that had not been available before. In fact there would be no real instruction until thirty years later when the Lord began His public ministry. But His birth signaled a beginning of salvation for all because His presence, His love for us all, was proclaimed by His coming down among us, filling us with His good.
For us now, the Christmas story reveals His glory, the brilliance of His Divine Human in which we may know Him and love Him. The Divine as it is in Itself is far beyond our comprehension and affection, even as it was for the ancients. So the Lord was born that we might see His nature and have it shed light on our lives, giving us the confidence and trust that He is always with us, always leading us in paths of peace.
The Lord then becomes flesh and dwells among us when even our limited, simple ideas of truth can be filled with His presence, showing us something of His love. For the Lord’s coming into our life is not simply to make us feel good. Yes, the Lord would have us experience states of happiness and joy regularly, and eventually in heaven constantly. While He may be born in our states of darkness, His full advent is to us in light the truth of His Word which can fill our minds. Every time we recognize a concept as Divine, as coming from Him and leading our minds back to His love and mercy, His advent has occurred. Then the Word is made flesh, living, for us. We are touched by it, we are enlightened by it, and we are strengthened by it (see AC 8792).
This is our sight of the Lord, His birth among us. It brings us light, and it will bring us warmth. We can embrace this light, this new vision of the Divine, and use it to recognize and follow His teachings (see TCR 774). Then the truth of peace will be ours.
So let this Christmas day affect us with the joys of morning. As its light brings a new brightness to our day, as its warmth stirs a renewed heat in our lives, let us feel the Lord’s closeness to us. His birth on earth was the taking on of a natural form of life that we might know Him, see Him, and love Him. As we put off an excessive focus on the things of this world and upon our concerns, He can come closer to us, bringing us the peace of dawn a peace that has within it complete confidence in His truth, in His guidance, a complete confidence that a heaven shall be made from this human race.
This was the reason for His coming to touch our hearts and enlighten our minds, that He might become the Word made flesh for us eternally. Let us behold His glory, full of grace and truth. Amen.
Lessons: Luke 2:1-7; John 1:1-18; AC 8455
Arcana Coelestia 8455
“There was a deposit of dew round about the camp.” That this signifies the truth of peace adjoining itself is evident from the signification of “dew” as being the truth of peace (n. 3579). “Dew” signifies the truth of peace because in the morning it comes down from heaven and appears upon the herbage like fine rain, and has also stored up in it something of sweetness or delight more than rain has, whereby the grass and the crops of the field are gladdened; and “morning” denotes a state of peace (n. 2780). What peace is see nos. 2780, 3696, 4681, 5662, namely, that it is like dawn on the earth, which gladdens minds with universal delight; and the truth of peace is like the light of the dawn. This truth, which is called “the truth of peace,” is the very Divine truth in heaven from the Lord, which universally affects all who are there and makes heaven to be heaven; for peace has in it confidence in the Lord, that He directs all things and provides all things, and that He leads to a good end. When a man is in this faith, he is in peace, for he then fears nothing, and no solicitude about things to come disquiets him. A man comes into this state in proportion as he comes into love to the Lord.
All evil, especially self-confidence, takes away a state of peace. It is believed that an evil person is at peace when he is in gladness and tranquillity because all things succeed with him. But this is not peace; it is the delight and tranquillity of cupidities, which counterfeit a state of peace. But in the other life this delight, being opposite to the delight of peace, is turned into what is undelightful, for this lies hidden within it. In the other life the exteriors are successively unfolded even to the inmosts, and peace is the inmost in all delight, even in what is undelightful with the man who is in good. So far therefore as he puts off what is external, so far a state of peace is revealed, and so far he is affected with satisfaction, blessedness, and happiness, the origin of which is from the Lord Himself.
Concerning the state of peace which prevails in heaven it can be said that it is such as cannot be described by any words, neither, so long as he is in the world, can it come into the thought and perception of man by means of any idea derived from the world. It is then above all sense. Tranquillity of mind, content, and gladness from success are relatively nothing; for these affect only his externals; whereas peace affects the inmost things of all the first substances, and the beginnings of substances in the man, and therefrom distributes and pours itself forth into the substantiates and derivatives, and affects them with pleasantness, and affects the origins of ideas, consequently the man’s ends of life, with satisfaction and happiness; and thus makes the mind of the man a heaven.
DEATH AND RESURRECTION
A Sermon by Rev Andrew M. T. Dibb
Preached in South Africa July 15, 1996
Our text this morning are those immortal words spoken by the Lord to Martha, sister of Lazarus:
“Jesus said to her, ‘I am the resurrection and the life. He who believes in Me, though he may die, he shall live”‘ (John 11:25).
Death is a subject best confronted when it is not present, for then the mind is able to think about it with a quietude, and so examine it from many angles. It is a certainty that each one of us will die, and each one of us will be affected by the death of other people. Our belief in a life after death defines to a great degree how we respond to death.
To believe in the Lord is also to believe in a life after death. These two beliefs go hand in hand. In one sense we can say that by believing in a life after death we are also believing in the power and omnipotence of the Lord – His power because He can undo that which no one else can undo: death; His omnipotence, because the Lord releases each and every person from the bonds of death.
There is an old saying that no one can get out of this world alive! We must all die, and, sad as that eventuality may seem at the time, the only way we can make sense of it is by believing the Lord’s words that those who believe in Him can never die. In the Word the Lord shows His power over death. He raised Lazarus from the tomb even though he had been dead for four days.
Reflect for a moment on that miracle: Jesus was summoned to Bethany because Lazarus was ill. When Jesus heard that, He said, “This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it.”
These words are significant. Instead of going there immediately, He waited, until it was too late – Lazarus had died and been buried. But the Lord said that the sickness was for the sake of the “xxx glory of God, that the Son of God may be glorified through it.” Thus the Lord allowed Lazarus to die in order to demonstrate His power over death. He raised Lazarus back to natural life to illustrate how people are raised into spiritual life. He is, as He said later to the Sadducees, the God of the living, not the God of the dead. Later in the gospel of John the Lord said to Pilate: “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here” (John 18:36).
At another time He said, “The kingdom of God is within you.” These Biblical passages show clearly that the Lord’s kingdom cannot be found on the physical plane; it is a kingdom of spirit, existing within us. In the doctrines of the New Church we are taught that the Lord created each one of us to become citizens of His kingdom; each of us is destined to heaven or, should we so choose it, to hell.
Death, then, is a natural conclusion to our life in this world, and it introduces us into spiritual life. The only reason it seems that our bodies live is because the spirit lives within them. Our spirit is what thinks and feels, the part of us that moves us to act. This spirit draws its life from the Lord, and because it does that it can never die. Only the body which houses the spirit in this world dies, for our bodies are made of matter, with no life of their own. At death the body is left behind, and the spirit is resurrected into a new life.
Many theories have evolved over the thousands of years that people have contemplated death. In ancient times the after-life was believed to be a sort of gray underworld; the Greeks called it Hades, the Jews Sheol. Very little was known about it. In Christian times the theorizing has continued: some believe that people stay in the grave until the last judgment when they will be raised again, physically on this earth. Few believe in any sort of spiritual resurrection. Yet this is what the Lord teaches in the Word.
in Hosea we read: “Come and let us return to the Lord; for He has torn, but He will heal us; He has stricken, but He will bind us up” (Hosea 6: 1). “After two days He will revive us; on the third day He will raise us up, that we may live in His sight” (Hosea 6:2).
The Lord Himself, when asked for a sign of His power, referred to the sign of Jonah, “For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth” (Matt. 12:40). This sign came true when the Lord, crucified on Good Friday, was resurrected on Easter Sunday. It was not, however, until the Lord called His servant Emanuel Swedenborg to experience the spiritual world and write his experiences down that the Lord fully revealed the spiritual world to the human race. Swedenborg’s experience sets aside the theories of the past. What we are shown in the doctrines is a marvelous view of the life to come.
Death, we are told, is a continuation of life, not physical but spiritual. The process of dying can be compared to leaving one room and entering into another. At times it has been compared to a worm’s wrapping itself into a cocoon. When it emerges it is no longer a worm but a butterfly, beautiful and free.
For many people, in spite of the assurances given about death, the subject still contains things that bring about fear: fear of the unknown, fear of separation from loved ones, fear of punishment. The doctrines show us that these fears are unfounded. The spiritual world is the Lord’s kingdom; it is like moving to another country. Because the Lord is merciful, He cushions the transition as much as possible.
Swedenborg was allowed to experience the process of waking up in the spiritual world, and shows us that it is both a gentle and a pleasant experience. A person who has recently died is put into the care of angels, who gradually awaken him or her. By about the third day after dying the person is fully awake and ready to begin a new life.
People in the other life are often amazed by what they see: firstly people are struck by the similarity between the spiritual world and the natural, this to such a degree that the spirit “… imagines that he is still in the world, indeed that he is still within his physical body, insomuch that when he is told he is a spirit he is absolutely dumbfounded. He is dumbfounded because, for one thing, he is still in every way a person as regards sensations, desires, and thoughts, and for another, he did not during his lifetime believe in the existence of the spirit, or …that the spirit could possibly be such as his experience now proves” (AC 320).
The second amazing thing about the next world is that people are still people – newcomers there discover that they still have a body; they still have sensations similar to those in this world. The only difference between their spiritual and natural bodies is that the spiritual body is more alive, more in tune with them than before.
So the spirit begins life in the next world conscious of the external similarities of the two worlds. But there are some major differences as well: the spiritual world is a world of the mind, thus it is affected by the mind of the spirit. One sees the reality of this in the impact of thought on the people there: think of a person and that person appears before one. In this way the new spirit comes into contact with those who have died before him or her.
But the impact of the mind goes far beyond simply contact with friends and relatives; it actually determines what the spirit’s immediate environment will be like. In this world our external environment is only slightly affected by our moods, loves and hates. For example, a person who loves wide outdoor spaces may feel claustrophobic in a forest. The environment then elicits a response from a person. But in the next world it is the other way around: the person’s feelings and thoughts elicit a response from the environment. Thus a person who loves wide-open spaces will find him- or herself in such places.
Mostly, however, our thoughts and feelings determine whether our spiritual environment is good or evil. An evil person, one who chooses selfishly and whose only concern is self, will find his or her environment reflects this selfishness: it may be hard, dry, barren, cruel, hostile; in other words, it will have all the qualities of selfishness depicted in the landscape. Interestingly, such a person will find those kinds of surroundings attractive, will enjoy them. This is the major difference between heaven and hell: heaven is a reflection of the love for good with a person, while hell reflects the opposite.
The reason spirits feel so at home in their spiritual environment is that that environment is the result of our life in this world. Our natural life is a preparation for spiritual life – the thoughts, feelings, attitudes and habits we form and foster are all part of the mental world in which we live. A gloomy person may see life as depressing, sad or dull. In time that outlook becomes so habitual that the person can’t see life from any other vantage. In the next life, those thoughts and feelings become real, and the person no longer wishes to even begin to change-
The message given to us, therefore, is to really consider death – our deaths. Picture ourselves moving into another world where our innermost thoughts and feelings become the reality of our lives. What would that be like to eternity? Fortunately, while we are in this world we are given the opportunity to readjust ourselves, to repent and reform, so that our inner reality becomes more heavenly, more balanced, and happier.
The spiritual world, when we are not immediately affected by death, seems a long way off. In the hustle and bustle of daily life, our final home in heaven or hell hardly seems to be very important. But it is important. The spiritual world is not something “out there.” It is within us. When we die, we will effectively cross from one room into another. Our consciousness will be interrupted for a mere three days – less time than sleep therapy!
If we believe in the Lord, then we must also believe in the life after death, and that belief must have more of an impact on our lives than simply feeling comforted at a funeral. The Lord has given us this information for a greater reason than mere curiosity – He has given it to us for use so that we may learn to put aside selfish and hellish things, and instead turn to Him as the source of life for a spiritual resurrection – even while we are still alive in this world.
If we turn to Him, then we can take to heart His words to Martha: “I am the resurrection and the life. He who believes in Me, though he may die, he shall live.” Amen.
Lesson: John 11:1-44
A Monkish Life is not consistent with Regeneration
It has been granted me to converse with some in the other life who had separated themselves from worldly affairs, that they might live a pious and holy life; and also with some who had afflicted themselves in various ways, because they believed that this was to renounce the world and subdue the concupiscences of the flesh. But most of them—inasmuch as they had thereby contracted a sorrowful life, and removed themselves from the life of charity, which life can only be lived in the world—cannot be consociated with angels; for the life of angels is a life of gladness from bliss, and consists in doing the goods which are works of charity…. These things are related that it may be known that the life which leads to heaven is not a life of retirement from the world, but a life in the world; and that a life of piety without the life of charity, which can only be lived in the world, does not lead to heaven. But a life of charity does,—which consists in acting sincerely and justly in every occupation, in every transaction, and in every work, from an interior, that is from a heavenly origin; and this origin is in that life when a man acts sincerely and justly because it is according to the Divine laws. Such a life is not difficult; but a life of piety separate from a life of charity is difficult; which yet leads as much away from heaven as it is believed to lead to heaven. (HH n. 535)
A Man’s Life and Actions are governed by the End proposed
Whatever has supreme rule in the mind conforms to itself all the thoughts, yea, the minutest particulars of the thoughts.
However man’s thoughts and actions may be varied, which they are in innumerable ways, if only the end proposed be good they are all good; but if the end be evil they are all evil. The end proposed is what governs in every particular thing that a man thinks and does. The angels attendant on man, because they are angels of the Lord, govern only his ends; when they govern these they govern also his thoughts and actions, since these all belong to the end. The end proposed by a man is his very life, and all that he thinks and does derives life from it; because, as was said, they belong to the end. Therefore such as is the character of the end proposed, such is the life of a man. The end is nothing but the love; for it is not possible that man should regard anything as an end but what he loves. He whose thoughts and actions are at variance yet has for his end that which he loves; and even in his hypocrisy and deceit there is -an end proposed,—which is self-love, or the love of the world, and the delight of life therefrom. Hence every one may conclude that such as a man’s love is such is his life. (AC n. 1317)