Bridgewater,
Massachusetts, January 2, 2005
Jonah
1:17-2:10 Jonah's prayer
Now
the Lord provided a large fish to
swallow Jonah. And Jonah was in
the belly of the fish three days
and three nights.
Then
Jonah prayed to the Lord his God
from the fish's belly, and he
said: "I cried out to the
Lord because of my affliction, and
he answered me. Out of the belly
of Sheol I cried, and he heard my
voice. For you cast me into the
deep, into the heart of the seas,
and the floods surrounded me, all
your billows and your waves passed
over me. Then I said, 'I have been
cast out of your sight, yet I will
look again toward your holy
temple.' The waters encompassed me
even to my soul, the deep closed
around me, weeds were wrapped
around my head, I went down to the
foundations of the mountains. The
earth with its bars closed behind
me forever. Yet you have brought
up my life from the pit, O Lord my
God. When my soul fainted within
me, I remembered the Lord, and my
prayer went up to you, into your
holy temple. Those who regard
worthless idols forsake their own
mercy. But I will sacrifice to you
with the voice of thanksgiving. I
will pay what I have vowed.
Salvation is of the Lord."
So
the Lord spoke to the fish, and it
spewed Jonah out onto dry land.
Matthew
18:10-14 The parable of the
lost sheep
Take
care that you do not despise one
of these little ones. For I tell
you, in heaven their angels
continually see the face of my
Father in heaven. For the Son of
Man came to save the lost.
What
do you think? If a shepherd has a
hundred sheep, and one of them has
gone astray, does he not leave the
ninety-nine on the mountains and
go in search of the one that went
astray? And if he finds it, truly
I tell you, he rejoices over it
more than over the ninety-nine
that never went astray. So it is
not the will of your Father in
heaven that one of these little
ones should be lost.
Arcana
Coelestia #2395 The Lord destroys
no one
The
Bible often says that
"Jehovah destroys." But
the deeper meaning is that people
destroy themselves; for Jehovah,
or the Lord, destroys no one. But
since it seems as if the
destruction comes from the Lord,
because he sees and governs every
single thing, the Bible does make
that statement in various places.
This is to keep people to the
general idea that the Lord sees
and guides all things. Once this
idea has been established in
people's minds, they can then be
taught easily, since explanations
of the deeper meaning of the Bible
are simply the details that fill
out the general idea. Another
reason is to keep unloving people
in a state of fear so that they
will be in awe of the Lord, and go
to him for deliverance. So you can
see that it does no harm to
believe the literal meaning--even
though the internal meaning
teaches something different--as
long as it is a simple-hearted
belief. . . .
Since
angels have the inner meaning,
they are so far away from thinking
of the Lord as destroying anyone
that they can't stand even the
idea of it. So when people read
passages like these in the Bible,
the literal meaning is pushed into
the background for the angels, and
eventually merges into the
teaching that evil itself is what
destroys people, and that the Lord
destroys no one.
It
is not the will of your Father in
heaven that one of these little
ones should be lost. (Matthew
18:14)
With
the death toll now climbing past
125,000, and likely to reach
200,000, the earthquake and
tsunami that hit the Indian Ocean
on December 26, 2004, has become
one of the top fifteen worst
natural disasters in recent
centuries. These range from 77,000
killed in a 1755 earthquake and
tsunami near Lisbon, Portugal, to
3,700,000 killed in a 1931 flood
of the Huang He River in China.
To
put these figures in perspective,
the worst human death tolls have
come from wars, governmental
oppression, famines caused either
by human conflicts or by natural
disasters, and plagues and
epidemics. Examples of these are
600,000 killed in the U.S. Civil
War in battle or from war-related
disease; 15-20,000,000 in the
African slave trade between 1700
and 1865; 30-50,000,000 civilian
deaths during Mao's regime in
China; 50,000,000 military and
civilian deaths in World War II;
and looking farther back in
history, the biggest epidemic on
record, a whopping 100,000,000
estimated deaths in the Justinian
Plague in the years 540-590 in
Europe.
What
it all adds up to is staggering
numbers of human deaths, some by
natural disasters, and even more
by human greed and power-lust, or
by human-preventable causes.
Of
course, throughout history the
human death toll has always
remained constant at 100%. Every
single person born into this world
does die, whether at one hour old
or one hundred years old. Yet when
disaster or human evil strikes,
and large numbers die all at once,
we naturally ask, "Why?"
And if we are religious, we
naturally ask, "How could a
loving God allow such terrible
things to happen to so many
innocent people?"
For
some people, the answer to this
question is that there is no God.
Many of these people, of course,
have rejected God anyway, and are
simply looking for reasons to back
up their atheism or agnosticism.
Others, though, simply can't find
reasons that an all-powerful God
would allow such suffering, or
they are unwilling to accept the
character of a God who would, and
therefore they reject God's
existence altogether.
For
many more people, the answer is
simple: God is angry and wrathful
with the human race due to our
stubborn refusal to live by his
laws, and is punishing us for our
sins. This view is by no means
confined to Christianity. One
Buddhist monk in a hard-hit area
of Sri Lanka is quoted as saying,
"The people are not living
according to religious virtues.
Nature has given them some
punishment because they are not
following the path of the Lord
Buddha. The people have to learn
their lesson." Though this
monk attributed the punishment to
nature rather than to God, the
idea is the same: natural
disasters are punishments for
departing from divine
commandments.
This
view of death and disaster is
found in many of the sacred
writings of the world, including
the Bible. For example, we read in
Psalm 18:6-7:
In
my distress I called upon the
Lord;
to my
God I cried for help.
From his temple he heard my
voice,
and my
cry to him reached his ears.
Then the earth reeled and
rocked;
the
foundations also of the
mountains trembled and quaked,
because
he was angry.
As
Swedenborg explains in our reading
from Arcana Coelestia
#2395, there is a reason these
statements about God's wrath,
anger, and destruction of the
wicked appear in the Bible. Some
people who are not particularly
thoughtful or loving need to
believe that God has the power to
destroy, and that he will use this
power against those who displease
him. To these people, a God who
was only loving and never wrathful
would look like a weak God. They
themselves think of evil as
powerful due to the powerful hold
it has on their own minds and
lives. They are not at a state of
spiritual development in which
they can realize that all power is
in love, and that despite the
outward appearance, evil is
actually weak and
self-destructive.
But
the main reason for the appearance
of divine wrath is that God wishes
to reach out to all people, both
the loving and the unloving, both
the spiritual and the
materialistic. And God will use
whatever language it takes, gentle
or harsh, loving or wrathful, to
break through to people and induce
them, if possible, to change their
hearts, their attitudes, and their
lives. For many people, this means
pounding them with words of divine
anger, wrath, and destruction
wreaked upon sinful humans.
This,
however, is merely an appearance.
God is not actually wrathful or
destructive, but only appears that
way to those who are caught up in
evil thoughts and actions. This
truth is beautifully stated later
in Psalm 18, verses 25-27 where
the Psalmist says to the Lord:
With
the loyal you show yourself
loyal;
With the
blameless you show yourself
blameless;
With the pure you show yourself
pure;
And with
the crooked you show yourself
perverse.
For you deliver a humble people,
But the
haughty eyes you bring down.
"With
the crooked you show yourself
perverse." It is not that God
actually is perverse, but
that he appears that way to those
who are "crooked"--to
people who have not straightened
up their lives. And if the only
way to reach these people is to
plant a very literal "fear of
God" in their minds, then God
is quite willing to work in this
way. This is not from any real
anger or destructiveness on God's
part. Rather, it is because of
God's infinite love for all, both
the good and the evil.
It
is not only Swedenborg who states
that God does not actually hate or
destroy anyone. The Bible also
teaches this--though in somewhat
more subtle ways. For example, in
our reading from Matthew it says,
"It is not the will of your
Father in heaven that one of these
little ones should be lost."
How
can we reconcile this with the
fact that in every disaster,
whether natural or caused by human
greed, selfishness, and ignorance,
thousands, even millions of
children die? That in fact,
children are some of the hardest
hit and are often among the first
to die? If it is not the will of
our Father in heaven that one of
these little ones should be lost,
why are thousands of them lost
every day to disease, hunger, war,
and disasters of every kind?
From
a natural, or materialistic,
perspective, this question has no
real answer. If the statement in
Matthew 18:14 is taken literally,
the only conclusion is that God is
weak, or at least not
all-powerful, so that even though
he does not will that children
should die, they die anyway. From
a materialistic perspective, there
simply isn't any way of
reconciling disasters with a
loving and all-powerful God. After
all, even if God were justified in
destroying the wicked, why does he
not prevent the deaths of so many
innocent children and adults?
Only
a more spiritual view of reality
can bring real and satisfying
answers to these questions. And
though we can easily spend our
lifetimes coming to a full
understanding of such difficult
issues, perhaps a few thoughts
will help.
From
a spiritual perspective, death
does not mean physical death. Yes,
125,000 people's bodies
died in the recent tsunami. But
the people themselves did not die.
They continued to live in the
spiritual world, having left their
physical bodies behind. From the
angels' perspective, physical
death is not death at all, but a
continuation of life. In fact, for
the angels, each time someone here
"dies," they experience
it as someone arriving to make
heaven a fuller and richer place.
And for children in particular,
our belief is that all who die as
children will find their place in
heaven as angels, since they are
still innocent of any truly
intentional and spiritual evil.
Spiritually
speaking, death has a different
meaning. It is the death, not of
the body, but of the soul. And the
only way our souls can die is if
we willfully and intentionally
turn away from God toward evil and
selfish ways of living. When we do
this, we are heading toward a
death far worse than the death of
the body. When the body dies, we
continue to live, and in a place
far more beautiful than this one.
But when the soul dies, that
eternal life becomes instead the
eternal death of living in the
hell of our own collective human
evils, where, as it says in Psalm
34:21, "Evil shall slay the
wicked." It is to save us
from this true and deeper death
that the Lord is willing to show
himself as loyal, blameless, pure . . .
or perverse as needed to save
every single person who has the
least willingness to be saved.
So
the first thing to understand, as
hard as it is for those of us who
still live on this world in our
material bodies, is that physical
death is not a curse, but a
blessed part of the divine plan.
It is through death that we leave
our temporary and often rather
dark home here on earth, and pass
into a far brighter and more
beautiful home. For those children
(and adults) who die like flies
from disasters natural and
human-caused, life immediately
gets better. Although they do, of
course, miss their loved ones who
are still here on earth, they are
greeted by the angels of those who
have gone before them, and
welcomed into the beauties of
heavenly life. In other words, for
those who die, death is not a
curse, but a blessing.
It
is those who are left behind that
suffer. Those who survive the
mayhem and disaster must endure,
with pain and anguish, not only
the death of their loved ones, but
the continuing struggle and
darkness of life in this world.
And
again we ask, why? Even if we
accept that it is not God's will
for human beings to suffer, why
does God allow so much pain and
suffering in this world? Why does
God not prevent not only
large-scale disasters such as the
recent tsunami, but all the
small-scale disasters of suffering
and pain that strike thousands,
millions, and even billions of
people each day? How could a
loving God stand by and allow us
to suffer so?
There
are many answers to this question.
Each of you will have to ponder
this question, and struggle with
it, and come to your own
conclusions. One answer is that
God will not violate human
freedom, because to do so would be
to make us non-human, and make it
impossible for us to be saved
spiritually and live eternally in
heaven. God will not save us from
the consequences of our own
actions, because if he did, we
would never learn what is evil,
and make the commitment to destroy
the evil in our own attitudes and
actions.
This
answer, if fully thought through,
can satisfy the minds of those who
must have reasonable explanations
for the mysterious ways of
Providence. But what about the
heart?
I
believe there is also an answer
that the heart can accept--and it
is one that will not allow us to
merely stand by and think things
through. God is loving, and does not
simply stand by and let us suffer.
Rather, God, in his tender love
and compassion, works through us,
through people here on earth, to
show love and mercy to all the
people he has created.
Why
does God allow natural disasters
to happen? When we humans face
these ultimate disasters, our
hearts are stirred, and we move
beyond our usual self-absorbed and
materialistic focus. When we hear
of people suffering and dying, our
compassion--which is really the
Lord's compassion in us--is
awakened. The human anguish we see
and experience opens our own
hearts, and prompts us to live for
others rather than for ourselves.
And when we do this, we are moving
closer to the blessings of
heavenly and spiritual life. Amen.
Music: Forever
© 2001 Bruce DeBoer
Used with permission
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