"What If God Was One of Us"

Welcome to today's worship service.

Feb. 21, 2010

Open your Bible

Light a candle

OPENING SONG

What If God Was One of Us

READINGS

Psalm 91

1You who live in the shelter of the Most High, who abide in the shadow of the Almighty,

2will say to the Lord, “My refuge and my fortress; my God, in whom I trust.”

3For he will deliver you from the snare of the fowler and from the deadly pestilence;

4he will cover you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler.

5You will not fear the terror of the night, or the arrow that flies by day,

6or the pestilence that stalks in darkness, or the destruction that wastes at noonday.

7A thousand may fall at your side, ten thousand at your right hand, but it will not come near you.

8You will only look with your eyes and see the punishment of the wicked.

9Because you have made the Lord your refuge, the Most High your dwelling place,

10no evil shall befall you, no scourge come near your tent.

11For he will command his angels concerning you to guard you in all your ways.

12On their hands they will bear you up, so that you will not dash your foot against a stone.

13You will tread on the lion and the adder, the young lion and the serpent you will trample under foot.

14Those who love me, I will deliver; I will protect those who know my name.

15When they call to me, I will answer them; I will be with them in trouble, I will rescue them and honor them.

16With long life I will satisfy them, and show them my salvation.

Luke 4:1-13

4Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness, 2where for forty days he was tempted by the devil. He ate nothing at all during those days, and when they were over, he was famished. 3The devil said to him, “If you are the Son of God, command this stone to become a loaf of bread.” 4Jesus answered him, “It is written, ‘One does not live by bread alone.’” 5Then the devil led him up and showed him in an instant all the kingdoms of the world. 6And the devil said to him, “To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please. 7If you, then, will worship me, it will all be yours.” 8Jesus answered him, “It is written, ‘Worship the Lord your God, and serve only him.’” 9Then the devil took him to Jerusalem, and placed him on the pinnacle of the temple, saying to him, “If you are the Son of God, throw yourself down from here, 10for it is written, ‘He will command his angels concerning you, to protect you,’ 11and ‘On their hands they will bear you up, so that you will not dash your foot against a stone.’” 12Jesus answered him, “It is said, ‘Do not put the Lord your God to the test.’” 13When the devil had finished every test, he departed from him until an opportune time.

From Swedenborg:

The underlying divine reality is intrinsic reality, and is also an intrinsic capacity to become manifest. Jehovah God is intrinsic reality because from eternity to eternity he is the I Am, the Absolute, and the first and only thing from which comes everything that exists and to which everything owes its existence. Because of this and nothing else he is the beginning and the End, the first and the Last, and the Alpha and the Omega. True Christianity, #21, NCE

In the Divine-Human One, reality and its manifestations are both distinguishable and united. Wherever there is reality, there is manifestation : the one does not occur wiithout the other. In fact, reality exists through manifestation, and not apart from it." DLW, #14, NCE

MESSAGE

What If God Was One of Us

Does God communicate with you? Does God respond to your prayers, your questions, and your confusions? Some people, such as Joan of Arc, have claimed to hear God speaking to them. Was Joan insane? Is Joan a rare occurrence in human history? Or does God speak to everyone in some way?

What if God actually speaks to all of us in some way every day?

This question was explored through a television series called Joan of Arcadia.

It was about a sixteen -year old girl who had conversations with God, and tried to live by God's direction. The series was on CBS from September, 2003 to April, 2005. Reruns are currently being aired by the SyFy cable channel. The episodes are available on DVD, and in segments on U-tube.

The series won some awards, including the prestigious Humanitas Prize and the People's Choice Award. It was nominated for an Emmy Award in its first season for "Best Dramatic Series".

The title of the series was a play on "Joan of Arc." Arcadia was a fictional "every town," and Joan was an ordinary U.S. teen-ager.

The series was entertaining, and also thought-provoking.

Writer and executive producer, Barbara Hall, considered a number of possible songs for the theme song. However, once she heard, What If God Was One of Us used as a background for the pilot episode, she knew that that HAD to be the song. She felt that that song was a summary of the entire series: that Joan is an ordinary teen, that God can appear as any of us, and that anyone we encounter could be God.

This is the first week of the Christian season of Lent. It is a time to remember the 40 days that Jesus spent in the wilderness coming to understand his purpose and his relationship with God.

You are invited on a journey this Lent to explore your purpose and your relationship with God through a modern dramatic expression of these issues in a TV series.

Today, we're going to enjoy the first 20 minutes of the pilot episode, and ponder its implications for our own lives.

Below, is a U-Tube video of the first 10 minutes of the pilot episode. In it, we meet the primary characters in the drama, including God.

In this segment, we see Joan as an ordinary teen-ager. She thinks she hears her name being called, but she is partly asleep, and isn’t sure. Then we see a scene of Joan’s father at work as a chief of police.

Through the juxtaposition of Joan's growing relationship with God and her father's work with criminal justice, we are reminded that any relationship with the Divine must be grounded in the realities of the world we live in.

At the end of this segment, we see God appearing as a teen-aged boy chatting with Joan. Here is part of that conversation:

Cute Boy- Joan, I wanna talk to you.
Joan- I must be missing something, we are talking.
Cute Boy- I mean, I wanna be honest
Joan- Ok, Who are you?
Cute Boy- I saw you today.
Joan- Saw me where?
Cute Boy- Outside of your house. Look, I didn’t mean to scare you
Joan- Wa-wait that was YOU?
(Cute boy shakes his head in confirmation)
Joan- That guy was an old guy
Cute Boy- Ok, this is the difficult part. I don’t always look the same
Joan- W-What are you talking about? What do you want with me? Cause I gotta
warn you, my Dads a cop. He’s not just any cop, he is The Cop.

This conversation continues into the next segment, which sets the context of the entire series in terms of Joan's struggle to relate to God.

This segment has subtitles in another language. I'm sorry for that! There were very few U-tube videos of this scene that had any audio with them.

We'll back up a bit to the start of this crucial conversation.

Here is the transcript of this crucial conversation between Joan and God:

Joan – I intend to give my father a full description and a composite drawing of you, both before dark.
God - Maybe, he’ll be too busy looking for creative ways to ground you for mouthing off in French class.
Joan - Are you spying on me?
God- I’m omniscient Joan, comes with the job.
Joan- Ok. So, you're God.
God - Yes
Joan - As in - God.
God - Right.
Joan - Old Testament, Tower of Babel, Burning bush, Ten Commandments - God
God - I come off a little friendlier in the new testament and the Koran but uh, Yeah, same God..
Joan - And, I'm supposed to believe you - because?
God - Because you have a feeling.
Joan - No, I don’t. (She turns to walk away)
God - How about you believe me if I agree to over look that promise you didn’t keep.
Joan - (she turns back) What promise?
God – Let’s see. That you would study hard, stop talking back, clean your room, and even go to church, if I recall, If I let your brother live.
Joan - (after a very long pause) How did you know about that?
God - Omniscient! Look it up.
Joan - So - you let my brother live, and now you’re here to collect?
God - No. I don’t bargain. That would be cruel.
They both start walking away from school
Joan - Ok. So, Let’s say you’re God.
God - Thank you.
Joan - I want to ask you some questions.
God - No.
Joan - No?
God - No. As a general rule, I ask the questions.
Joan - Are you, Are you being snippy with me? God is snippy.
God - Let me explain something to you Joan. It goes like this: I don’t look like this. I don’t look like anything you’d recognize. You can’t see me. I don’t sound like this. I don’t sound like anything you’d recognize. You see I’m beyond your experience. I take this form because you’re comfortable with it. It makes sense to you. If I’m snippy with you it’s because you understand snippy. Do ya get it?
Joan - Sort of.
God - Good, cause I’m really not snippy. I’ve got a great personality. You’d like me.
Joan - Uh, I’m not religious you know.
God - It’s not about religion Joan. It’s about fulfilling your nature.
Joan - Oh, Uh, I definitely haven’t done that.
God - Exactly
Joan - Uh, um well, let’s say you’re God.
God - Joan, I am God! (Getting a bit tired of trying to convince her)
Joan - Ok, well let’s see a miracle.
God - Ok, How bout that? (He motions to a tree)
Joan - That’s a tree.
God - Lets see you make one.

After her meeting with the principal Joan is walking through the halls and sees the Cute Guy again leaning against a wall.
Joan - Hey God! Get lost, I mean it.
God - I know you think you mean it
Joan - You know, I’m going
They continue to walk
Joan - So, do you just go around, appearing to people?
God - Um, a minor correction. I’m not appearing to you. You are seeing me.
Joan - Ok fine! (pause) Is it kinda weird that I have a crush on you?
God - I’m not gonna look like this the next time.
Joan - The next time?
God - I’m gonna be dropping in on you Joan. Now and then.
Joan - Why?
God - Let’s just say I need you to do some errands.
Joan - Why?
God - Do you notice how I’m not answering any of the whys? I want you to get a
job, at the Skylight bookstore. It’s about 3 bus stops from here. Manager’s name is Sammy. Now, He’s snippy. It’s important you do this pretty soon. Don’t ask why.
Joan - And if I say no? Am I gonna burst into flames?
God - (laughing) Where do you people get this stuff? Have I ever made any body
burst into flames? Do as I ask. I’ll see you around.
Joan - Wait one more thing.
God – Soon, Joan.

What was your experience watching this segment? How did you react to Joan's conversation with God?

I've watched the episode many times now -- on Utube, by DVD, and on TV rerun. I am most impacted by the quality of the relationship between Joan and God. We often relate to God with reverence, joy, fear, or even anger. Rarely, however, do we see God as light-hearted, sarcastic, and snippy.

In her conversation, Joan brings in typical stereotypes of God.

Joan - And if I say no? Am I gonna burst into flames?

She encounters a laughing Deity:

God - (laughing) Where do you people get this stuff? Have I ever made any body
burst into flames? Do as I ask. I’ll see you around.

Joan – Wait-- one more thing.

God – Soon, Joan.

God departs with a modern back-wave that has a somewhat haughty and dismissive tone to it. God? We'll find God doing this throughout our time with Joan of Arcadia.

The two executive producers, Barbara Hall and James Hayman, discussed their work on the DVD. Hayman said that one of his goals in becoming part of the show was to emphasize the humor in the relationship between Joan and God.

How do you feel about humor and God? This depiction of the Lord was one reason that the series was controversial for many -- esp. fundamental Christians.

This Lent, let's enter the wilderness and explore all aspects of our connection with the Divine -- the joy, the anger, and the fear -- and even the humor!

Joan of Arcadia will be our tour guide, with Swedenborg as our technical consultant. His expert guidance will be especially important to us as we explore the meaning of our theme song: What If God Was One of Us? For what God is, and what we are, and what we and God are together, is at the heart of Swedenborg's writings and of the Easter story from his perspective.

How do you respond to the question: What If God was one of us? Is God one of us? Or perhaps all of us? Or are all of us God? What is the Divine-Human One? What happened on the cross when Jesus, through glorification, became one with God? Are we all one with God?

In TC 210 Swedenborg says, Divine being is being in itself and presence in itself. If the Divine is presence in itself, how is the Divine present in our lives, day by day?

Join the journey and the conversation through the wilderness with Joan and Swedenborg during the coming weeks, as we prepare ourselves for Easter by exploring the meaning of the Divine-Human One.

Venturing into the wilderness requires a lot of protection. We began today's worship with Psalm 91. Let's end our worship with a song based on this psalm.

CLOSING SONG

On Eagles Wings

Now extinguish your candle

And close the Bible.

Go in peace, knowing that you are carried on eagle's wings through the wilderness.

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Topic: "What If God Was One of Us?"
By Rev Wilma Wake 02/21/2010 12:48a [Reply] How does God communicate with you? Do you have any reactions to the Joan of Arcadia tv series?
By Dwight Dirks 02/21/2010 02:42p [Reply] My computer is old, slow, and has little memory. Hence, I cannot access videos -- only audio files. I'm glad you included transcriptions. As to how God appears to me: I think God appeared to me as Spock in my experience from the other night. LOL. I think this provides evidence that God has a sense of humor.
By Rev Wilma Wake 02/21/2010 05:52p [Reply] Yes, I agree; that was an example of a mystical experience where God showed a definite sense of humor --and a willingness to appear to you in a way that you could relate to!
By elbert smith 02/21/2010 09:43p [Reply] The Principles of Lent from Swedenborgian Doctrine Lent, in Christian tradition, is the period of the liturgical year leading up to Easter. The traditional purpose of Lent is the preparation of the believer — through prayer, penitence, almsgiving and self-denial — for the annual commemoration during Holy Week of the Death and Resurrection of Jesus, which recalls the events linked to the Passion of Christ and culminates in Easter, the celebration of the Resurrection of Jesus Christ. There are traditionally forty days in Lent which are marked by fasting, both from foods and festivities, and by other acts of penance. The three traditional practices to be taken up with renewed vigour during Lent are prayer (justice towards God), fasting (justice towards self), and almsgiving (justice towards neighbour). Today, some people give up a vice of theirs, add something that will bring them closer to God, and often give the time or money spent doing that to charitable purposes or organizations.^[7] ELEMENTS: prayer, (justice towards God), penitence, fasting (justice towards self), both from foods and festivities, and by other acts almsgiving and charitable purposes or organizations. (justice towards neighbour). self-denial (give up a vice of theirs, add something that will bring them closer to God) Prayer: 359. Man cannot be an image of God, after his likeness, unless God is in him and is his life from the inmost. That God is in man and, from the inmost, is his life, follows from what has been shown above (n. 4–6), that God alone is life, and that men and angels are recipients of life from him. Moreover, that God is in man and that he makes his abode with him, is known from the Word; for which reason it is customary for preachers to declare that men ought to prepare themselves to receive God, that he may enter into them, and be in their hearts, that they may be his dwelling place. The devout man says the same in his prayers, Divine Love & Wisdom, #359 222. But essential Divine worship in the heavens does not consist in going to church and hearing preaching, but in a life of love, charity, and faith, in accordance with doctrine; preachings in churches serve solely as means of instruction in matters of life. I have talked with angels on this subject, and have told them that it is believed in the world that Divine worship consists solely in attending church, listening to the preaching, observing the sacrament of the Supper three or four times a year, and performing other acts of worship according to the requirements of the church; also devoting special times to prayers, and at such times, behaving devoutly. The angels said that these are outward acts that ought to be done, but are of no avail unless there is an internal from which they proceed, which is a life in accordance with the precepts that doctrine teaches. Heaven & Hell, #222 Different topic about children going to Heaven. 336. It was also shown how tender their understanding is. When I was praying the Lord’s Prayer, and from their understanding they flowed into the ideas of my thought, their influx was perceived to be so tender and soft as to be almost solely a matter of affection; and at the same time it was observed that their understanding was open even from the Lord, for what flowed forth from them was as if it simply flowed through them. Moreover, the Lord flows into the ideas of little children chiefly from inmosts, for there is nothing, as with adults, to close up their ideas, no principles of falsity to close the way to the understanding of truth, nor any life of evil to close the way to the reception of good, and thereby to the reception of wisdom. All this makes clear that little children do not come at once after death into an angelic state, but are gradually brought into it by means of knowledges of good and truth, and in harmony with all heavenly order; for the least particulars of their nature are known to the Lord, and thus they are led, in accord with each and every movement of their inclination, to receive the truths of good and the goods of truth. Heaven and Hell, #336 Un-Lent-like teaching on prayer: 528. There are some who believe that to live the life that leads to heaven, which is called the spiritual life, is difficult, because they have been told that man must renounce the world, must divest himself of the lusts called the lusts of the body and the flesh, and must live spiritually; and they understand this to mean that they must discard worldly things, which consist chiefly in riches and honors; that they must walk continually in pious meditation on God, salvation, and eternal life; and must spend their life in prayers and in reading the Word and pious books. Such is their idea of renouncing the world, and living in the spirit and not in the flesh. But that this is not at all true it has been given me to know by much experience and from conversation with the angels. Heaven & Hell, #528 And the reason why this prayer was commanded for the present time is evident, namely, that through his human an approach may be had to God the Father. True Christian Religion, Part 1, #112 But the name of God, because it is holiness itself, must be used continually in the holy things pertaining to the church, as in prayers, psalms, and all worship, also in preaching, and in writing on ecclesiastical subjects. This is so because God is in all things of religion, and when he is solemnly invoked he is present through his name and hears. In such ways is the name of God hallowed. True Christian Religion, Part 1, #297 Consider also, in whatever state you may be, whether you are able to think about anything without freedom of choice, either in your conversation, or in your prayers to God, or in preaching, or even in listening. True Christian Religion, Part 2, #480 695. Fourth memorable relation: At the present day most of those who believe in a life after death, also believe that in heaven their thoughts will be nothing but devotions, and their words nothing but prayers; and that all these, together with the expressions of the face and the actions of the body, will be nothing but glorification of God, thus their houses will be houses of worship or sacred chapels, and they themselves will all be priests of God. But I can affirm that the holy things of the church do not occupy the minds or homes of men there any more than in the world where God is worshiped, although worship there is purer and more interior; while the various matters pertaining to civil prudence and to rational learning are to be found there in their excellence. True Christian Religion, Part 2, #695 Penitence: [3] It is plain from this that the religion common to all churches in Christendom is that one shall examine himself, see and acknowledge his sins and then desist from them, and that otherwise there is no salvation, but damnation. This, moreover, is divine truth itself, as is plain from passages in the Word in which man is bidden to do penitence, Divine Providence, #114 114. (4) Only with man’s participation can evils in the external man be removed by the Lord. In all Christian churches it is an accepted point of doctrine that before coming to the Holy Communion a person should examine himself, see and confess his sins, and do penitence, desisting from his sins and rejecting them because they are from the devil; and that otherwise the sins are not forgiven him and he is damned. True Christian Religion, #114 Charity: (for faith is of truth and truth is of faith, and charity is of good and good is of charity), Divine Providence, #22 This he can also make a matter of his reason if he will, since he has liberty and rationality. His rationality and liberty emerge, become manifest, take charge and give him perception and power so far as he shuns evils as sins. So far as he does this he regards the goods of charity as neighbor regards neighbor in mutual love. Divine Providence, #77 [4] Be it known, therefore, that goods are appropriated to man only in that they are constantly with him from the Lord, and that as a man acknowledges this the Lord grants that good shall seem to be the man’s, that is, that it shall seem to him that he loves the neighbor or has charity, believes or has faith, does good and understands truth, thus is wise, of himself. From this an enlightened person may see the nature and the strength of the appearance in which the Lord wills man to be. The Lord wills it for salvation’s sake, for without that appearance no one can be saved. Also see what was shown above on the subject (n. 42–45). Divine Providence, #79 heat in the natural world corresponds to the good of charity in the spiritual world, and light in the natural world corresponds to the truth of faith in the spiritual world; Divine Love and Wisdom, #83 Thus reception of love and wisdom in equal measure is the very angelic state, and therefore an angel is an angel of heaven according to the union in him of love and wisdom. It is the same with the man of the church, when love and wisdom, that is, charity and faith, make one in him. Divine Love and Wisdom, #102 Charity, faith, and good works are in a series of like degrees, for charity is of affection, faith of thought, and good works of action. Divine Love and Wisdom, #214 216. It is according to angelic wisdom that unless the will and understanding, that is, affection and thought, as well as charity and faith, clothe and wrap themselves in works or deeds, whenever possible, they are only like something airy which passes away, Divine Love & Wisdom, #216 From all this the conclusion is formed that the all of charity and faith is in works, and that charity and faith without works are like rainbows about the sun, which vanish away and are dispersed by a cloud. On this account “works” and “doing works” are so often mentioned in the Word, and it is said that a man’s salvation depends upon these; moreover, he that doeth is called a wise man, and he that doeth not is called a foolish man. But it should be remembered that by “works” here are meant uses actually done; for the all of charity and faith is in uses and according to uses. There is this correspondence of works with uses, because the correspondence is spiritual, but it is carried out through substances and matters, which are subjects. Divine Love & Wisdom, #220 when yet faith in its essence is truth, and truth is manifold, and charity is all the work of his calling which man does from the Lord; he does this from the Lord when he flees from evils as sins. Divine Love & Wisdom, #253 430. All that has been said of love and wisdom in this chapter may be said of charity and faith, if by charity spiritual love is understood, and by faith the truth whereby there is intelligence. It is the same whether the terms will and understanding, or love and intelligence be used, since the will is the receptacle of love, and the understanding of intelligence. Divine Love & Wisdom, #430 for all who are in heaven are forms of love and charity, Heaven and Hell, #17 But in the case of man, so far as he is in accordance with Divine order, that is, so far as he is in love to the Lord and in charity toward the neighbor, are his acts uses in form, and correspondences, and through these he is conjoined to heaven. To love the Lord and the neighbor means in general to perform uses. Heaven and Hell, #112 215. In the Lord’s spiritual kingdom the government is called judgment; because those in that kingdom are in spiritual good, which is the good of charity toward the neighbor, and that good in its essence is truth;155 and truth pertains to judgment, as good pertains to righteousness. Heaven and Hell, #215 308. There is also a conjunction of heaven by means of the Word with those who are outside of the church where there is no Word; for the Lord’s church is universal, and is with all who acknowledge the Divine and live in charity. Heaven & Hell, #308 [2] Man can be formed for heaven only by means of the world. In the world are the outmost effects in which everyone’s affection must be terminated; for unless affection puts itself forth or flows out into acts, which is done in association with others, it is suffocated to such a degree finally that man has no longer any regard for the neighbor, but only for himself. All this makes clear that a life of charity toward the neighbor, which is doing what is just and right in every work and in every employment, is what leads to heaven, and not a life of piety apart from charity Heaven & Hell, #360 charity is willing and doing what is just and right in every work, and faith is thinking justly and rightly; and faith and charity are conjoined, Heaven and Hell, #364 402. In uses all the delights of heaven are brought together and are present, because uses are the goods of love and charity in which angels are; therefore everyone has delights that are in accord with his uses, and in the degree of his affection for use. Heaven & Hell, #402 They were then shown by many evidences that angelic life consists in performing the good works of charity, which are uses, and that the angels find all their happiness in use, from use, and in accordance with use. Heaven & Hell, #403 also that God has no need of praises and glorification, but it is his will that they should perform uses, and thus the good works that are called goods of charity. Heaven & Hell, #404 a life of charity consists in acting honestly and justly in every HEAVEN AND HELL 448 employment, in every business, and in every work, from an interior, that is, from a heavenly, motive; and this motive is in that life whenever man acts honestly and justly because doing so is in accord with the Divine laws. Such a life is not difficult. Heaven & Hell, #535 the Lord cannot protect man unless he acknowledges the Divine and lives a life of faith and charity; for otherwise man turns himself away from the Lord and turns himself to infernal spirits, and thus his spirit becomes imbued with a malice like theirs. Heaven & Hell, #577 Justice: 77. Who cannot from his faculty called rationality understand that a given good is serviceable to society, and a given evil harmful to society? That, for example, justice, sincerity, the chastity of marriage are serviceable to it, and injustice, insincerity, and misconduct with the wives of others, harmful? Divine Providence, #77 From external thought and from its affection, too, a man can talk about love for the neighbor and for God when in his internal thought he cares nothing for the neighbor and does not fear God. From external thought together with its affection he can talk about the justice of civil laws, the virtues of the moral life, and matters of doctrine and the spiritual life, and yet in private and from his internal thought and its affection speak against the civil laws, the moral virtues, and matters of doctrine and spiritual life. So those do who are in lusts of evil but want to appear to the world not to be in them. Divine Providence, #104 Such are all hypocrites. Such are priests, also, who at heart care nothing for the neighbor and do not fear God, yet preach about love of the neighbor and of God. Such are judges who judge by gifts and friendships while affecting zeal for justice and speaking with reason about judgment. Such are traders who at heart are insincere and fraudulent while dealing honestly for the sake of profit. Such are adulterers when, from the rationality every man possesses, they talk about the chastity of marriage; and so on. Divine Providence, #109 110. With those in a heavenly love, however, internal and external of thought or internal and external man make one when they speak, and they are aware of no difference. Their life’s love, with its affections of good and the perceptions of truth from these, is like a soul in what they think and then say and do. If they are priests, they preach out of love to the neighbor and to the Lord; if judges, they judge from justice itself; if tradesmen, they deal with honesty, if they are husbands, they love the partner with true chastity; and so on. Divine Providence, #110 A man may also be compelled to speak in favor of religion and to act according to it, but he cannot be compelled to think in its favor from any faith or to will in its favor out of love for it. In countries in which justice and judgment are guarded, one is indeed compelled not to speak or act against religion, but still no one can be compelled to think and will in its favor. Divine Providence, #129 175. The natural man who does not believe in divine providence thinks to himself, “What can divine providence be when the wicked are promoted to honors and gain wealth more than the good, and many such things go better with those who do not believe in divine providence than with the good who believe in it? Indeed, infidels and the impious can inflict injuries, loss, misfortune and sometimes death on the believing and pious, doing so, too, by cunning and malice.” He thinks therefore, “Do I not see in full daylight, as it were, in actual experience that crafty schemes prevail over fidelity and justice if only a man can make them seem trustworthy and just by a clever artfulness? Divine Providence, #175 Victories seem to be on the side of prudence and not always on the side of justice, because man judges by the appearance and favors one side more than the other and can by reasoning confirm what he favors. Divine Providence, #252 [11] Take, for example, an unjust judge who regards gain or friendship as the end or use of his office. Inwardly he is constantly in those ends, but outwardly must act as one learned in the law and just. He is constantly in the enjoyment of meditation, thought, reflection, and intent to bend and turn a decision and adapt and adjust it so that it may still seem to be in conformity with the laws and resemble justice. He does not know that his inward enjoyment consists in craftiness, defrauding, deceit, clandestine theft, and many other evils, and that this enjoyment, made up of so many enjoyments of the lusts of evil, governs each and all things of his external thought, in which he enjoys appearing just and sincere. Divine Providence, #296
By Rev Wilma Wake 02/23/2010 12:57p [Reply] Elbert- Thank you!! What a great wealth of information! You are a great researcher of resources for this community!
By Page Morahan 02/23/2010 10:39p [Reply] Elbert, I also thank you for your magnificant resources of ES. This is what came to me as I read some of the quotes. What do the rest think about this distillation? Spiritual Love = charity -- both are in the will which is the receptacle of love – willing and doing what is right Wisdom = faith, the truth -- whereby there is intelligence – thinking justly and rightly
By Rev Wilma Wake 02/24/2010 11:49p [Reply] Page, I so love that distillation. You are really good at helping to bring clarity to Swedenborg's words.
By Bill Peters 02/28/2010 02:08a [Reply] Elbert, Thanks, It may take a while to get back on all that! Peace & Blessings Bill
By Bill Peters 02/24/2010 09:10p [Reply] Wilma, My answer to "What if God was One of Us", I'd ask, What if we were all "-od"? Bill
By Rev Wilma Wake 02/24/2010 11:53p [Reply] Are we, I wonder??
By Bill Peters 02/25/2010 10:51p [Reply] Wilma, I often wonder in this context, If we heard, did we hear?And, if we heard,did we believe? Bill
By Rev Wilma Wake 02/26/2010 06:29p [Reply] Great questions, Bill!
By Bill Peters 03/01/2010 11:00p [Reply] Wilma, I guess I wonder if we precive how our "communication" with God, "Should" be? Must we always hear voice? Might we not hear in a instant, God's voice, in a gospel hymn, wind, or a bird's song? Might we not "Hear " God's voice in an experience, of an instant of "Beloninging"? Bill
By Rev Wilma Wake 03/02/2010 01:15a [Reply] That's such a great question, Bill. It gets to the heart of what troubles me about "Joan of Arcadia." Most of us hear God in our dreams or -- as you say -- in a gospel hymn, wind, or a bird's song.
By Bill Peters 03/03/2010 01:09a [Reply] Wilma, I wonder if venues like "Joan of Arcadia", though useful in provoking discourse in "communiconation" with "-od". Are too simplistic. I use Sam Keen's '-od", reference that he uses in his book "Sightings", as a way of knowing there is an ultimate reality! Since I was introduced to Swedenborg. I have always felt that ES was the "Missing Link" for me! Bill
By Bill Peters 03/13/2010 11:03p [Reply] All, Is god one of us? One of All? Bill

Topic: "What If God Was One of Us?"

By Rev Wilma Wake
02/21/2010 12:48a [Reply]

How does God communicate with you? Do you have any reactions to the Joan of Arcadia tv series?

By Dwight Dirks
02/21/2010 02:42p [Reply]

My computer is old, slow, and has little memory. Hence, I cannot access videos -- only audio files. I'm glad you included transcriptions.
As to how God appears to me: I think God appeared to me as Spock in my experience from the other night. LOL. I think this provides evidence that God has a sense of humor.

By Rev Wilma Wake
02/21/2010 05:52p [Reply]

Yes, I agree; that was an example of a mystical experience where God showed a definite sense of humor --and a willingness to appear to you in a way that you could relate to!

By elbert smith
02/21/2010 09:43p [Reply]

The Principles of Lent from Swedenborgian Doctrine

Lent, in Christian tradition, is the period of the liturgical year leading up to Easter. The traditional purpose of Lent is the preparation of the believer — through prayer, penitence, almsgiving and self-denial — for the annual commemoration during Holy Week of the Death and Resurrection of Jesus, which recalls the events linked to the Passion of Christ and culminates in Easter, the celebration of the Resurrection of Jesus Christ.

There are traditionally forty days in Lent which are marked by fasting, both from foods and festivities, and by other acts of penance. The three traditional practices to be taken up with renewed vigour during Lent are prayer (justice towards God), fasting (justice towards self), and almsgiving (justice towards neighbour). Today, some people give up a vice of theirs, add something that will bring them closer to God, and often give the time or money spent doing that to charitable purposes or organizations.^[7]

ELEMENTS:

prayer, (justice towards God),
penitence, fasting (justice towards self), both from foods and festivities, and by other acts
almsgiving and charitable purposes or organizations. (justice towards neighbour).
self-denial (give up a vice of theirs, add something that will bring them closer to God)

Prayer:

359. Man cannot be an image of God, after his likeness, unless

God is in him and is his life from the inmost. That God is in man

and, from the inmost, is his life, follows from what has been shown

above (n. 4–6), that God alone is life, and that men and angels are

recipients of life from him. Moreover, that God is in man and that

he makes his abode with him, is known from the Word; for which

reason it is customary for preachers to declare that men ought to

prepare themselves to receive God, that he may enter into them,

and be in their hearts, that they may be his dwelling place. The

devout man says the same in his prayers, Divine Love & Wisdom, #359

222. But essential Divine worship in the heavens does not

consist in going to church and hearing preaching, but in a life

of love, charity, and faith, in accordance with doctrine;

preachings in churches serve solely as means of instruction in

matters of life. I have talked with angels on this subject, and

have told them that it is believed in the world that Divine

worship consists solely in attending church, listening to the preaching, observing the sacrament of the Supper three or four

times a year, and performing other acts of worship according to

the requirements of the church; also devoting special times to

prayers, and at such times, behaving devoutly. The angels said

that these are outward acts that ought to be done, but are of no

avail unless there is an internal from which they proceed,

which is a life in accordance with the precepts that doctrine

teaches. Heaven & Hell, #222

Different topic about children going to Heaven.

336. It was also shown how tender their understanding is.

When I was praying the Lord’s Prayer, and from their

understanding they flowed into the ideas of my thought, their

influx was perceived to be so tender and soft as to be almost

solely a matter of affection; and at the same time it was

observed that their understanding was open even from the

Lord, for what flowed forth from them was as if it simply

flowed through them. Moreover, the Lord flows into the ideas

of little children chiefly from inmosts, for there is nothing, as

with adults, to close up their ideas, no principles of falsity to

close the way to the understanding of truth, nor any life of evil

to close the way to the reception of good, and thereby to the

reception of wisdom. All this makes clear that little children do

not come at once after death into an angelic state, but are

gradually brought into it by means of knowledges of good and

truth, and in harmony with all heavenly order; for the least

particulars of their nature are known to the Lord, and thus

they are led, in accord with each and every movement of their

inclination, to receive the truths of good and the goods of

truth. Heaven and Hell, #336

Un-Lent-like teaching on prayer:

528. There are some who believe that to live the life that

leads to heaven, which is called the spiritual life, is difficult,

because they have been told that man must renounce the

world, must divest himself of the lusts called the lusts of the

body and the flesh, and must live spiritually; and they

understand this to mean that they must discard worldly things,

which consist chiefly in riches and honors; that they must walk

continually in pious meditation on God, salvation, and eternal

life; and must spend their life in prayers and in reading the

Word and pious books. Such is their idea of renouncing the

world, and living in the spirit and not in the flesh. But that this

is not at all true it has been given me to know by much

experience and from conversation with the angels. Heaven & Hell, #528

And the reason why this prayer

was commanded for the present time is evident, namely, that

through his human an approach may be had to God the Father. True Christian Religion, Part 1, #112

But the name of God, because it is

holiness itself, must be used continually in the holy things

pertaining to the church, as in prayers, psalms, and all worship, also

in preaching, and in writing on ecclesiastical subjects. This is so

because God is in all things of religion, and when he is solemnly

invoked he is present through his name and hears. In such ways is

the name of God hallowed. True Christian Religion, Part 1, #297

Consider also, in whatever state you may be,

whether you are able to think about anything without freedom of

choice, either in your conversation, or in your prayers to God, or in

preaching, or even in listening. True Christian Religion, Part 2, #480

695. Fourth memorable relation:

At the present day most of those who believe in a life after death,

also believe that in heaven their thoughts will be nothing but

devotions, and their words nothing but prayers; and that all these,

together with the expressions of the face and the actions of the

body, will be nothing but glorification of God, thus their houses

will be houses of worship or sacred chapels, and they themselves

will all be priests of God.

But I can affirm that the holy things of the church do not occupy

the minds or homes of men there any more than in the world

where God is worshiped, although worship there is purer and more

interior; while the various matters pertaining to civil prudence and

to rational learning are to be found there in their excellence. True Christian Religion, Part 2, #695

Penitence:

[3] It is plain from this that the religion common to all churches

in Christendom is that one shall examine himself, see and

acknowledge his sins and then desist from them, and that otherwise

there is no salvation, but damnation. This, moreover, is divine

truth itself, as is plain from passages in the Word in which man is

bidden to do penitence, Divine Providence, #114

114. (4) Only with man’s participation can evils in the external

man be removed by the Lord. In all Christian churches it is an

accepted point of doctrine that before coming to the Holy

Communion a person should examine himself, see and confess his

sins, and do penitence, desisting from his sins and rejecting them

because they are from the devil; and that otherwise the sins are not

forgiven him and he is damned. True Christian Religion, #114

Charity:

(for faith is of truth and truth is of

faith, and charity is of good and good is of charity), Divine Providence, #22

This he can also make a matter of his

reason if he will, since he has liberty and rationality. His rationality

and liberty emerge, become manifest, take charge and give him

perception and power so far as he shuns evils as sins. So far as he

does this he regards the goods of charity as neighbor regards

neighbor in mutual love. Divine Providence, #77

[4] Be it known, therefore, that goods are appropriated to man

only in that they are constantly with him from the Lord, and that

as a man acknowledges this the Lord grants that good shall seem to

be the man’s, that is, that it shall seem to him that he loves the

neighbor or has charity, believes or has faith, does good and

understands truth, thus is wise, of himself. From this an

enlightened person may see the nature and the strength of the

appearance in which the Lord wills man to be. The Lord wills it for

salvation’s sake, for without that appearance no one can be saved.

Also see what was shown above on the subject (n. 42–45). Divine Providence, #79

heat in the natural world corresponds to the good of charity in the

spiritual world, and light in the natural world corresponds to the

truth of faith in the spiritual world; Divine Love and Wisdom, #83

Thus reception of love and

wisdom in equal measure is the very angelic state, and therefore an

angel is an angel of heaven according to the union in him of love

and wisdom. It is the same with the man of the church, when love

and wisdom, that is, charity and faith, make one in him. Divine Love and Wisdom, #102

Charity, faith, and good works are in a

series of like degrees, for charity is of affection, faith of thought,

and good works of action. Divine Love and Wisdom, #214

216. It is according to angelic wisdom that unless the will and

understanding, that is, affection and thought, as well as charity and

faith, clothe and wrap themselves in works or deeds, whenever

possible, they are only like something airy which passes away, Divine Love & Wisdom, #216

From all

this the conclusion is formed that the all of charity and faith is in

works, and that charity and faith without works are like rainbows

about the sun, which vanish away and are dispersed by a cloud. On

this account “works” and “doing works” are so often mentioned in

the Word, and it is said that a man’s salvation depends upon these;

moreover, he that doeth is called a wise man, and he that doeth not

is called a foolish man. But it should be remembered that by

“works” here are meant uses actually done; for the all of charity and

faith is in uses and according to uses. There is this correspondence

of works with uses, because the correspondence is spiritual, but it is

carried out through substances and matters, which are subjects. Divine Love & Wisdom, #220

when yet faith in its essence is

truth, and truth is manifold, and charity is all the work of his

calling which man does from the Lord; he does this from the Lord

when he flees from evils as sins. Divine Love & Wisdom, #253

430. All that has been said of love and wisdom in this chapter

may be said of charity and faith, if by charity spiritual love is

understood, and by faith the truth whereby there is intelligence. It

is the same whether the terms will and understanding, or love and

intelligence be used, since the will is the receptacle of love, and the

understanding of intelligence. Divine Love & Wisdom, #430

for all who are in heaven are forms of love and charity, Heaven and Hell, #17

But in the case of man, so far as he is in

accordance with Divine order, that is, so far as he is in love to

the Lord and in charity toward the neighbor, are his acts uses

in form, and correspondences, and through these he is

conjoined to heaven. To love the Lord and the neighbor means

in general to perform uses. Heaven and Hell, #112

215. In the Lord’s spiritual kingdom the government is

called judgment; because those in that kingdom are in spiritual

good, which is the good of charity toward the neighbor, and

that good in its essence is truth;155 and truth pertains to

judgment, as good pertains to righteousness. Heaven and Hell, #215

308. There is also a conjunction of heaven by means of the

Word with those who are outside of the church where there is

no Word; for the Lord’s church is universal, and is with all

who acknowledge the Divine and live in charity. Heaven & Hell, #308

[2] Man can be formed for heaven only by means of the

world. In the world are the outmost effects in which everyone’s

affection must be terminated; for unless affection puts itself

forth or flows out into acts, which is done in association with

others, it is suffocated to such a degree finally that man has no

longer any regard for the neighbor, but only for himself. All this makes clear that a life of charity toward the neighbor,

which is doing what is just and right in every work and in every

employment, is what leads to heaven, and not a life of piety

apart from charity Heaven & Hell, #360

charity is willing and doing what is just and right in every

work, and faith is thinking justly and rightly; and faith and

charity are conjoined, Heaven and Hell, #364

402. In uses all the delights of heaven are brought together

and are present, because uses are the goods of love and charity

in which angels are; therefore everyone has delights that are in

accord with his uses, and in the degree of his affection for use. Heaven & Hell, #402

They were then shown by

many evidences that angelic life consists in performing the

good works of charity, which are uses, and that the angels find

all their happiness in use, from use, and in accordance with

use. Heaven & Hell, #403

also that God has no need of praises and

glorification, but it is his will that they should perform uses,

and thus the good works that are called goods of charity. Heaven & Hell, #404

a life of

charity consists in acting honestly and justly in every

HEAVEN AND HELL 448

employment, in every business, and in every work, from an

interior, that is, from a heavenly, motive; and this motive is in

that life whenever man acts honestly and justly because doing

so is in accord with the Divine laws. Such a life is not difficult. Heaven & Hell, #535

the Lord cannot protect man

unless he acknowledges the Divine and lives a life of faith and

charity; for otherwise man turns himself away from the Lord

and turns himself to infernal spirits, and thus his spirit

becomes imbued with a malice like theirs. Heaven & Hell, #577

Justice:

77. Who cannot from his faculty called rationality understand

that a given good is serviceable to society, and a given evil harmful

to society? That, for example, justice, sincerity, the chastity of

marriage are serviceable to it, and injustice, insincerity, and

misconduct with the wives of others, harmful? Divine Providence, #77

From external thought and

from its affection, too, a man can talk about love for the neighbor

and for God when in his internal thought he cares nothing for the

neighbor and does not fear God. From external thought together

with its affection he can talk about the justice of civil laws, the

virtues of the moral life, and matters of doctrine and the spiritual

life, and yet in private and from his internal thought and its

affection speak against the civil laws, the moral virtues, and matters

of doctrine and spiritual life. So those do who are in lusts of evil

but want to appear to the world not to be in them. Divine Providence, #104

Such are all hypocrites. Such are priests, also, who at heart care

nothing for the neighbor and do not fear God, yet preach about

love of the neighbor and of God. Such are judges who judge by

gifts and friendships while affecting zeal for justice and speaking

with reason about judgment. Such are traders who at heart are

insincere and fraudulent while dealing honestly for the sake of

profit. Such are adulterers when, from the rationality every man

possesses, they talk about the chastity of marriage; and so on. Divine Providence, #109

110. With those in a heavenly love, however, internal and

external of thought or internal and external man make one when

they speak, and they are aware of no difference. Their life’s love,

with its affections of good and the perceptions of truth from these,

is like a soul in what they think and then say and do. If they are

priests, they preach out of love to the neighbor and to the Lord; if

judges, they judge from justice itself; if tradesmen, they deal with

honesty, if they are husbands, they love the partner with true

chastity; and so on. Divine Providence, #110

A man may also be compelled to speak in favor

of religion and to act according to it, but he cannot be compelled

to think in its favor from any faith or to will in its favor out of love

for it. In countries in which justice and judgment are guarded, one

is indeed compelled not to speak or act against religion, but still no

one can be compelled to think and will in its favor. Divine Providence, #129

175. The natural man who does not believe in divine providence

thinks to himself, “What can divine providence be when the

wicked are promoted to honors and gain wealth more than the

good, and many such things go better with those who do not

believe in divine providence than with the good who believe in it?

Indeed, infidels and the impious can inflict injuries, loss,

misfortune and sometimes death on the believing and pious, doing

so, too, by cunning and malice.” He thinks therefore, “Do I not see

in full daylight, as it were, in actual experience that crafty schemes

prevail over fidelity and justice if only a man can make them seem

trustworthy and just by a clever artfulness? Divine Providence, #175

Victories seem to

be on the side of prudence and not always on the side of justice,

because man judges by the appearance and favors one side more

than the other and can by reasoning confirm what he favors. Divine Providence, #252

[11] Take, for example, an unjust judge who regards gain or

friendship as the end or use of his office. Inwardly he is constantly

in those ends, but outwardly must act as one learned in the law and

just. He is constantly in the enjoyment of meditation, thought,

reflection, and intent to bend and turn a decision and adapt and

adjust it so that it may still seem to be in conformity with the laws

and resemble justice. He does not know that his inward enjoyment

consists in craftiness, defrauding, deceit, clandestine theft, and

many other evils, and that this enjoyment, made up of so many

enjoyments of the lusts of evil, governs each and all things of his

external thought, in which he enjoys appearing just and sincere. Divine Providence, #296

By Rev Wilma Wake
02/23/2010 12:57p [Reply]

Elbert-

Thank you!! What a great wealth of information! You are a great researcher of resources for this community!

By Page Morahan
02/23/2010 10:39p [Reply]

Elbert,
I also thank you for your magnificant resources of ES. This is what came to me as I read some of the quotes. What do the rest think about this distillation?

Spiritual Love = charity -- both are in the will which is the receptacle of love – willing and doing what is right

Wisdom = faith, the truth -- whereby there is intelligence – thinking justly and rightly

By Rev Wilma Wake
02/24/2010 11:49p [Reply]

Page, I so love that distillation. You are really good at helping to bring clarity to Swedenborg's words.

By Bill Peters
02/28/2010 02:08a [Reply]

Elbert,
Thanks, It may take a while to get back on all that!
Peace & Blessings
Bill

By Bill Peters
02/24/2010 09:10p [Reply]

Wilma,
My answer to "What if God was One of Us", I'd ask, What if we were all "-od"?
Bill

By Rev Wilma Wake
02/24/2010 11:53p [Reply]

Are we, I wonder??

By Bill Peters
02/25/2010 10:51p [Reply]

Wilma,
I often wonder in this context, If we heard, did we hear?And, if we heard,did we believe?
Bill

By Rev Wilma Wake
02/26/2010 06:29p [Reply]

Great questions, Bill!

By Bill Peters
03/01/2010 11:00p [Reply]

Wilma,
I guess I wonder if we precive how our "communication" with God, "Should" be?
Must we always hear voice?
Might we not hear in a instant, God's voice, in a gospel hymn, wind, or a bird's song?
Might we not "Hear " God's voice in an experience, of an instant of "Beloninging"?
Bill

By Rev Wilma Wake
03/02/2010 01:15a [Reply]

That's such a great question, Bill. It gets to the heart of what troubles me about "Joan of Arcadia." Most of us hear God in our dreams or -- as you say -- in a gospel hymn, wind, or a bird's song.

By Bill Peters
03/03/2010 01:09a [Reply]

Wilma,
I wonder if venues like "Joan of Arcadia", though useful in provoking discourse in "communiconation" with "-od". Are too simplistic.
I use Sam Keen's '-od", reference that he uses in his book "Sightings", as a way of knowing there is an ultimate reality!
Since I was introduced to Swedenborg. I have always felt that ES was the "Missing Link" for me!
Bill

By Bill Peters
03/13/2010 11:03p [Reply]

All,
Is god one of us? One of All?
Bill