VII.
THE TESTIMONY OF SCRIPTURE.
THE next question to be considered is: Does this doctrine concerning the essential nature of heaven and the character of the angels as delineated by Swedenborg, agree with the teachings of the Bible? If not, devout and reverent souls will be slow, as they ought, about accepting it. But right here, is the place to say, that human rationality is as truly the gift of God as the Sacred Scripture. And before accepting such an interpretation of Scripture as would make the Bible contradict the clear intuitions of reason and all human experience, we ought carefully to consider whether it does not admit of some other interpretation more accordant with the testimony of these two witnesses. All who desire that the credit and authority of the Bible be maintained, must desire to see its language interpreted in such a manner (if this can be fairly done) as to make its teachings tally with the intuitions of our highest reason. Those who give to Scripture such an interpretation as requires (for its acceptance) the annihilation of reason or the repudiation of the lessons of experience, know not what they do. For in this way they are weakening the faith of thoughtful people in the divinity of the Scriptures, and engendering a skepticism none the less real and obstinate for being carefully concealed.
It is not the least among the merits of the New Christian Dispensation, that, while firmly based upon the inspired Word, it is yet a dispensation of rational religious truth. It holds that the Bible rightly interpreted, will ever be found in complete accord with the teachings of enlightened reason, true science, sound philosophy, human experience and the well-ascertained laws of our mental and moral constitution. If this claim be wellfounded, we ought to be able to show that the new doctrine announced by Swedenborg and affirmed by reason and experience, concerning the essential nature of heaven, is fully sustained by the teachings of Scripture. See, then, if this be not actually the case. "To the Law and to the Testimony." If Swedenborg "speak not according to this Word, it is because there is no light in him." (Isa, viii. 20.)
First, it is not to be denied that the Bible, interpreted in its lowest or strictly literal sense, often speaks of heaven as if it were located in some region of space. The sacred penmen, when treating of it, make use of such terms as are uniformly employed in speaking of places. Thus they speak of going to heaven, of looking towards heaven, of ascending up into heaven, of looking down and coming down from heaven, etc.—language which, understood in its strictly literal sense, certainly favors the old idea of heaven as a place. Besides, it is sometimes called a place; as where our Lord, speaking of the "Father's house" (by which Christians generally understand that heaven is meant), says: "I go to prepare a place for you. And if I go and prepare a place for you. I will come again and receive you unto myself; that where I am, there ye may be also." (John xiv. 2, 3.) This is one of the strongest passages cited to prove that heaven is a place. "The Bible calls it a place, and does not the Bible mean what it says?"—is the usual form of the argument resorted to by the old theologians.
But the Bible, as we believe and as Swedenborg everywhere teaches, has both a natural and a spiritual sense related like body and soul. The spiritual is the true and real sense, as the soul is the true and real man; for the Bible was given to instruct mankind about spiritual and not about natural things. Accordingly all places mentioned in Scripture, signify, in their true spiritual sense, certain states of life—for place corresponds to state. And all words which, in their natural sense, refer to places and changes of place, in their spiritual sense refer to mental states and changes of state. Thus the Bible speaks of certain persons being far from the Lord, and of others as being near Him. It also invites us to look to Him, to draw nigh to Him, follow after Him, come unto Him, etc. And is it to be understood from this, as really teaching that some people are nearer to God than others as to space, or according to the natural idea? Or that, to look unto Him we must turn our natural faces to some particular point of the compass?—or to follow Him or come unto Him, our bodies must pass through a portion of space? This is what it appears to teach—what it actually does teach if its words must be interpreted in their merely natural sense.
But every one sees that such a literal interpretation would be most absurd. Every one knows that, to be far from the Lord, is to be far from Him spiritually—distance from Him being difference in state, remoteness from that state of pure and unselfish love in which He is, and which is Himself. And to look unto Him, is to look with the understanding, or the mind's eye, to those divine-human qualities revealed in the person of Jesus Christ. To follow Him, or draw nigh unto Him, is not to pass through any natural space, but to pass from a low, carnal, selfish state; to one more internal, pure and unselfish—more like that of the Lord Himself. We follow Him when we obey his precepts—deny self—engage in spiritual conflict with the hells within us, as He did while glorifying the assumed human. And we thus approach nearer to Him by becoming spiritually more like Him—receiving more of his own divine-human life into our hearts. So, too, when the angels are said to descend from heaven to men, we are not to understand that they come down through space, but that they descend to men's states with heavenly gifts suited to their wants and their capacity to receive; comparatively as a wise teacher comes down to the states of little children with instruction adapted to their feeble capacity. And when the Lord says, "I came forth from the Father, and am come into the world; again I leave the world and go to the father," no one understands Him as meaning that He came from or passed through any particular region of space. He came by assuming a material body, whereby He was enabled to descend to the very ultimates of humanity with regenerating and saving power. And from this lowest state He (as to his assumed human) passed, by a process of glorification of which our regeneration is an image, through all superior states, even to a full and perfect union with the Divine. This is the way in which He again left the world, as He says, and went to the Father. And in this way, too, He prepared a place in the Father's house for all his faithful followers; that is, He made possible, henceforward, the salvation and happiness of all who should, by his divine aid, be brought into states of genuine good and truth however humble.
But the Scripture furnishes testimony on this subject still more explicit and conclusive. We read that the Pharisees, on one occasion, asked our Lord "when the kingdom of God should come." And this was his answer: "The kingdom of God cometh not with observation: Neither shall they say, Lo, here! or lo, there! For behold the kingdom of God is within you." (Luke xvii. 20, 21.) Now the kingdom of God and the kingdom of heaven mean one and the same thing; for heaven is his kingdom. (Compare Matt. v. 3 with Luke vi. 20: also Matt. iv. 17 with Mark i. 15; and Matt. xix. 14 with Mark x. 14.) We have, then, the plain testimony of Scripture, that heaven or the kingdom of heaven is not without but within the soul. It cannot, therefore, be located. It cannot he said to be in any particular place, for it is in all heavenly-minded people wherever they may be. Therefore it must he a state of life. But does the Scripture tell us what is the nature of that state? And if so, how does its teaching tally with Swedenborg's?
And here the primitive meaning of the original Greek and Hebrew word for heaven, should first receive attention. The I Hebrew word for it is shâma-yim, which means the firmament, or the region of space above the earth. It comes from an obsolete root shâmâ, the meaning of which in the cognate Arabic language is, to be high or lifted up. And to this Arabic radical lexicographers refer the Hebrew term as denoting a high locality. The Greek ouranos which answers to the Hebrew shâma-yim, and is also translated by our English heaven, means the same as the Hebrew—the region above or the vast concave surrounding the earth. (See Schleusner's Greek and Latin Lexicon.) And most philologists derive it from the Greek orao, to see—as referring to the space above or around the earth, that is pervaded by the light of the sun.
Heaven, then, according to the literal meaning of the term in both the Hebrew and Greek, denotes an elevated place. And in the Bible it is said to be high, and to be located on high. Accordingly, it is common for little children to think and speak of heaven as a place up in the sky; for it is not to be expected that they should think otherwise than according to the sense of the letter. And many adults have not advanced beyond this natural childish thought. Now why is it that a state of angelic love and bliss, should be designated in Holy Scripture by a word which, in its strictly literal sense, means a high place? Swedenborg furnishes a satisfactory answer to this question in his doctrine concerning the Scripture, teaching us that it contains both a natural and spiritual sense which correspond like body and soul. Accordingly there is natural height and spiritual height; or elevation in space, and elevation of state. Whenever a high place, therefore, is mentioned in the Word, a high mental or spiritual state is what is denoted in the spiritual and true sense.
But what is a high spiritual state? Is it any other than a state of elevated thought, affection and purpose?—a state of pure and unselfish love?—a state in which we think of and seek after, not merely our own good, but the highest good of our neighbor also, in the largest as well as the smallest form. Persons of this character are spiritually near the Lord, and may well be said to dwell on high. They are spiritually on high, for they live above the world while in it. Hence it is often said of such, whose lives are devoted to lofty and beneficent ends, that they are superior persons—persons of elevated desires, exalted views, lofty aims, etc. And the Scripture saith, "He that humbleth himself, shall be exalted." Every one perceives that spiritual exaltation is what is here meant, or that elevation of state which comes from subduing our selfish and infernal propensities—from humbling self, and permitting the Lord alone to be exalted to the supreme place in the soul.
The state of life, therefore, in which Swedenborg tells us the angels are, is clearly a high state. Hence we may understand why heaven is said to be on high, and why the word itself in both the Greek and Hebrew, according to its primitive literal import, means a locality that is high. And we may see, too, why man is said to have been made "a little lower than the angels." In his fallen or unregenerate state, he is a great deal lower.
Because the word high when used in Scripture has such spiritual signification, denoting elevation of state, or purity of love and exaltation of wisdom, therefore the Lord is called the Most High, and is said to dwell on high, above the earth and above the heavens. Certainly natural or spatial elevation is not to be thought of, when such things are predicated of the omnipresent Jehovah. No. It is because He is the highest as to state or quality of life—infinitely exalted above men and angels as to the quality and degree of his love and wisdom, that He is said to be the Highest, above the earth and the heavens. And what is it that really exalts men, or makes them spiritually high, but such a reception of the Lord's love and wisdom as recreates them in his own image and likeness? This lifts their souls on high. We know it is not uncommon for Christians, when in a cold, external, or very low state of mind, to pray that the Lord would lift them up out of that state. And the Psalmist speaks of God's setting certain ones on "high," and of others being "brought low"—where it is plain that these terms have no reference whatever to space, but to mental state.
But the Bible furnishes still more positive evidence concerning the essential nature of heaven. It contains, as Christians generally believe, all the laws of our spiritual life. And these laws must be in their nature eternal as the soul itself, for they are laws of the soul. They are spiritual laws, and must therefore exist and operate wherever human spirits exist—in the Hereafter as well as here. Whatever laws, therefore, the Bible contains for the government of human beings here on earth, are the very laws to which the angelic hosts are subject. "Forever, O Jehovah, thy Word is established in heaven," says the inspired Psalmist: Which clearly authorizes the conclusion that the truth of God's Word is the law of life for the angels in heaven. And the Lord Himself, when speaking as the Word incarnate, says: "I am the living bread which came down from heaven." The living bread from heaven can be none other than the Lord's own love and wisdom, the goods and truths of his Word; and these are Himself. These are what feed and nourish the angels, and coming down from heaven (that is, being properly clothed, and accommodated to our low human condition) give life—spiritual and eternal life—to the world. To receive the goods and truths of the Word in such a manner as to make them of our life, to have our souls filled and vitalized by them, is to receive the Lord Himself. It is to eat his flesh and drink his blood. This is "the bread of life"—"the true bread from heaven." "If any man eat of this bread, he shall live forever." And there can be no true spiritual life without it. "Except ye eat the flesh of the Son of Man and drink his blood, ye have no life in you," saith the Lord. That no material flesh or blood is here meant, but the good of the Lord's own love and the truths of wisdom with which his Word is all aglow, is plain enough; for, as if to place the meaning beyond all doubt, this is immediately added: "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit and they are life." (John vi. 51-63.) And so we have Divine authority for affirming that the Lord's words are the living bread of heaven—the food on which the angels live.
Furthermore, we are taught to pray that the Lord's will may be done on earth as it is done in heaven. What can this mean but that men on earth should desire and seek after the life of heaven?—Should cherish such loves as the angels cherish, act from such motives as the angels act from, aim at such ends as the angels aim at, and in all things endeavor to conform their lives to the revealed laws or will of the Lord as the angels do.
Now if we can learn from the written Word what is the essential nature of the life which men on earth are capable of receiving, and which God desires they should receive, we may then know what kind of life the angels receive, or what is the essential nature of heaven. In other words, we may learn how the angels live, by seeing how the Lord requires those to live whom He desires and is endeavoring to make angels.
We read in the prophecy by Micah: "He hath showed thee. O man, what is good; and what doth Jehovah require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" (vi. 8.) And in the gospel by Matthew: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." (xxii. 37-40.) The meaning of which is, that the sum and substance of all that the law and the prophets teach, is comprehended in these two commandments. In other words, that these are the comprehensive principles or leading ideas which the Scripture everywhere inculcates. And if these ought to be men's governing principles or ruling loves, then they must be the ruling loves of people in heaven. Again we read "God is love; and he that dwelleth in love, dwelleth in God and God in him. And this commandment have we from Him. That he who loveth God, love his brother also." (1 John iv. 16, 21.) And again: "All things whatsoever ye would that men should do to you, do ye even so to them; for this is the law and the prophets:" Again teaching us that love is the vital and pervading principle of the whole of the inspired Word. And if such be the revealed law of life for men on earth, must it not also be the law of life for those in heaven?
We thus see that the Bible affords abundant confirmation of the truth of what Swedenborg has told us in regard to the essential nature of heaven, or the kind of life that prevails there. And when love of the Lord and the neighbor is the ruling love in any mind, it is clear that all subordinate loves thence proceeding must needs be good. Those in whom this love bears rule, can have no narrow or selfish aims. Their supreme desire and purpose will be, to serve others by performing the highest use they are made capable of performing. They will not forget "to do good and communicate," knowing that, "with such sacrifices God is well pleased." They will intend nothing and do nothing but what will contribute to the welfare and happiness of their neighbor. In short, they will study to know, and in all things seek to do, the will of their heavenly Father. And this, according to Swedenborg, is precisely what the angels intend, seek, love and do.
Thus far in our inquiry, we have found the truth of Swedenborg's disclosures to be amply sustained by reason and Scripture and the known laws of the human soul. We have seen that angels were not created such, but were all once inhabitants of the natural world; that they are all human—men advanced to a higher and more perfect state. This view presents the angelic host, not at an immeasurable distance from, but in a near and brotherly relation to people here on earth; while at the same time it reveals the possibility, and can hardly fail (one would think) to kindle in the hearts of believers the desire of some day becoming angels themselves.
It has been further shown that every man takes his own life with him into the other world, and that his life is his ruling love. This is the soul's real life. And such as is the nature or quality of this love at the time of death, such it remains. And since heaven is essentially a state of life, therefore all who go to heaven must carry their heaven with them; at least they must carry its germ, its essence, something of that unselfish love which, in its full and final expansion, makes heaven and its delights. We can carry with us into the other world no other life, and can have no other there, than that which we have sought and in some degree formed for ourselves while in the flesh. Therefore none can enter heaven, save those who have learned to love and live the life of heaven—have learned to think and feel and will and act to some extent like the angels.
Look, now, at this teaching in a practical point of view. What is its manifest and legitimate tendency? Can we conceive of anything calculated to exert a more benign influence on the hearts and lives of those who receive it?—anything better fitted to lift men above a mean selfishness and sordid avarice, to enlarge their hearts, purify their motives and exalt their aims?—any instruction more healthy and stimulating, or better calculated to make the receiver honest and unselfish, kind and forgiving, just and generous, meek and pure and lowly in heart?—any that offers a stronger inducement to deny self, take up the cross, and follow the Lord in the regeneration?
In the light of this new doctrine it is clear that if we ever go to heaven we must begin on earth to form a heavenly character. We see the weight of an endless eternity pressing upon each day and hour of our existence here below; and seeing this, we shall see and feel the need of continual repentance, earnest prayer, daily watchfulness and ceaseless effort to subdue within us (with Divine assistance) whatever is contrary to the life of heaven;—the need of continual striving to think, will and act under the influence of the Lord's own love, and according to the revealed laws of angelic life. Is it good and useful to mingle in the society, read the biographies and contemplate the character of true and righteous men? Does it quicken our aspirations, exalt our aims and incite us to higher and nobler endeavor? How much more quickening and exalting in its tendency, then, must be that pure and lofty standard of humanity as revealed through Swedenborg in the character of the angels! Its tendency is to raise us to the stature of spiritual manhood; for it discloses the sublime capabilities of the human soul—reveals the true "measure of a man, that is, of the angel." (Rev, xxi. 17.)
Let the hearts and lives of all men be formed after this heavenly pattern, and what a different world would this of ours be! The wilderness would indeed be changed to Eden, the desert to the garden of the Lord. People of different ranks and professions, of various climes and colors, would then form a shining band of brothers, bound each to each by the golden links of love. No hate, no scorn, no pride, no avarice, no self-seeking, no injustice, no tyranny, no violation of any of the divine laws of brotherhood, but mutual love and mutual help, united with deep humility and confiding trust, would be here. The Father's will would be done on earth as it is done in heaven. Men would be, as the angels are. God's ministering servants, striving mutually to aid and bless each other. A great family of loving, joyous, happy, obedient children, all looking up with filial love and reverence to their heavenly Father, and suffering themselves evermore to be led by his unerring hand.
Such would this world be if the life in heaven as disclosed to us by Swedenborg, were brought down to earth. And the whole object of this New Revelation is to prepare suitable recipient vessels, and thus aid in bringing it down. And what would this be, but a practical exemplification of the true Christian Religion?—the grand predicted triumph of the gospel of peace and love?—the promised second coming of the Lord, "with power and great glory"?—the blissful period of the church foreshadowed in the Revelation under the figure of "the Holy Jerusalem descending out of heaven from God, having the glory of God:" when "the tabernacle of God shall be with men, and He will dwell with them, and they shall be his people, and God Himself shall be with them, their God." (xxi. 3.)
But the ruling loves of the angels are not the loves of any of us in our natural or unregenerate state. They are not such loves as we receive hereditarily, but loves that are born of God. Before we can become angels, therefore, a radical change must take place within us. What is the nature of this change, and how is it to be wrought? In other words, how is the heavenly state to be attained? What is the sure pathway to the abodes of bliss? We will answer this question in the next chapter.