Arcana Coelestia # 5608
5608. 'Even our young children' means aspects even more internal. This is clear from the meaning of 'young children' as things that are more internal, 5604. The reason more internal things are meant by 'young children' and also by 'boys (or older children)' is that innocence is meant by both these, and innocence is something inmost. The situation in heaven is that the inmost or third heaven consists of those in whom innocence dwells because they are moved by love to the Lord. For the Lord is Innocence itself, so that those who are there because they are moved by love to Him have innocence dwelling within them. And although they are the wisest ones of all in heaven, they look to others there like young children. For this reason, as well as for the reason that innocence dwells in young children, innocence is meant in the Word by 'young children'.
[2] Since innocence is the inmost virtue of heaven, innocence must exist inwardly with all who are in heaven. It is like entities of a consecutive nature in relation to those that come into being simultaneously, that is, entities existing separated from one another in distinct degrees in relation to ones that come into being from these. For everything that comes into being simultaneously has its origin in entities of a consecutive nature. When simultaneous things take rise from consecutive ones they position themselves in the same order as that in which they existed initially, separated into distinct degrees. Take, by way of illustration, end, cause, and effect. These exist consecutively, distinct and separate from one another. When they come into being simultaneously they position themselves in the same order; that is to say, the end takes up the inmost position, the cause the position after this, and the effect the one that comes last. The effect comes into being simultaneously with the others; for unless the cause is present within the effect, and the end within the cause, no effect exists. If you remove the cause from the effect you destroy the effect, and all the more so if you remove the end from the cause. The end enables the cause to be a cause, and the cause enables the effect to be an effect.
[3] The same is so in the spiritual world; just as end, cause, and effect are distinct and separate from one another, so in the spiritual world are love to the Lord, charity towards the neighbour, and the deeds of charity. When these three are made one, that is, when they come forth simultaneously, the first has to be within the second, and the second within the third. Likewise within the deeds of charity: unless charity flowing from affection or the heart is present inwardly in those deeds, they are not the deeds of charity; and unless love to the Lord is present inwardly in charity it is not charity. If therefore you take away the inward substance, the outward form perishes; for the outward form is brought into being and kept in being by the loves existing in order within it. The same is so with innocence. It makes one with love to the Lord. Unless innocence is present inwardly in charity it is not charity. Consequently unless charity that has innocence within it is present inwardly in the deeds of charity, they are not the deeds of charity. This being so, innocence must be present inwardly with all who are in heaven.
[4] The truth of this, as well as the fact that innocence is meant by 'young children', is clear in Mark,
Jesus said to the disciples, Let the young children come to Me and do not hinder them; for of such is the kingdom of God. Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Taking them up therefore in His arms, He laid His hand upon them, and blessed them. Mark 10:14-16; Luke 18:15-17; Matthew 18:3
Here 'the young children' clearly means innocence, for the reason that innocence resides with young children, and for the reason that in heaven forms of innocence are seen as young children. No one can enter heaven unless he possesses some measure of innocence, see 4797.
[5] What is more, young children allow themselves to be governed by angels who are filled with innocence; children do not act independently, the way adults govern personal behaviour by the exercise of their own judgement and will. The fact that young children allow themselves to be governed by angels is clear from the Lord's words in Matthew,
See that you do not despise any one of these little ones, for I say to you that their angels in heaven always see the face of My Father. Matthew 18:10.
No one can see God's face except by virtue of having innocence.
[6] Innocence is meant by 'young children' in the following places as well:
In Matthew,
Out of the mouth of young children and sucklings You have perfected praise. Matthew 21:16; Psalms 8:1.
In the same gospel,
You have hidden these things from the wise and intelligent and have revealed them to young children. Matthew 11:25; Luke 10:21.
The innocence meant by 'young children' is true wisdom; for genuine innocence dwells within wisdom, 2305, 2306, 4797. This explains why it is said that 'out of the mouth of young children and sucklings You have perfected praise', and also that such matters 'have been revealed to young children'.
[7] In Isaiah,
The young cow and the bear will feed; their young will lie down together. And a suckling will play over the viper's hole. Isaiah 11:7-8.
This refers to the Lord's kingdom, specifically to the state of peace and innocence there. 'Suckling' stands for innocence. The impossibility that any evil can befall those in whom innocence is present is meant by 'the suckling will play over the viper's hole' - 'vipers' being utterly deceitful persons. This chapter in Isaiah refers quite explicitly to the Lord. In Joel,
Blow the trumpet in Zion; gather the people, sanctify the congregation, assemble the elders, gather the young children and those sucking at the breast. Joel 2:15-16.
The elders' stands for the wise ones, 'the young children and those sucking at the breast' for the innocent ones.
[8] In the following places too 'young children' is used to mean innocence, but here innocence that has been destroyed: In Jeremiah,
Why are you committing great evil against your own souls, to cut off from you man and woman, young child and suckling from the midst of Judah, so that I leave you no remnant? Jeremiah 44:7.
In the same prophet,
Lift up to Him your hands for the soul of your young children who faint through famine at the head of every street. Lamentations 2:19.
In Ezekiel,
Go through Jerusalem and strike; do not let your eye spare, and show no pity. [Utterly slay] old man, young man, virgin, and young child. Ezekiel 9:5-6
In Micah,
The women of My people you cast out from each one's pleasant house; from her young children you take away My honour for ever. Micah 2:9.
[9] As regards the innocence present in young children, this is solely external, not internal; and because it is not internal it cannot be linked to any wisdom and exist together with it. But the innocence in angels, especially in those of the third heaven, is internal, and so exists joined to wisdom, 2305, 2306, 3494, 4563, 4797. Furthermore the human being has been created in such a way that when he grows old and becomes like a young child, the innocence of wisdom links itself to the innocence of ignorance that had been his when he was a young child, and in this condition, as a true young child, he passes over into the next life.
Matthew 18
1
In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven?"
2
Jesus called a little child to himself, and set him in the midst of them,
3
and said, "Most certainly I tell you, unless you turn, and become as little children, you will in no way enter into the Kingdom of Heaven.
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Whoever therefore humbles himself as this little child, the same is the greatest in the Kingdom of Heaven.
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Whoever receives one such little child in my name receives me,
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but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea.
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"Woe to the world because of occasions of stumbling! For it must be that the occasions come, but Woe to that person through whom the occasion comes!
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If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire.
9
If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire.
10
See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven.
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For the Son of Man came to save that which was lost.
12
"What do you think? If a man has one hundred sheep, and one of them goes astray, doesn't he leave the ninety-nine, go to the mountains, and seek that which has gone astray?
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If he finds it, most certainly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray.
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Even so it is not the will of your Father who is in heaven that one of these little ones should perish.
15
"If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother.
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But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established.
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If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector.
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Most certainly I tell you, whatever things you bind on earth will have been bound in heaven, and whatever things you release on earth will have been released in heaven.
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Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven.
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For where two or three are gathered together in my name, there I am in the midst of them."
21
Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times?"
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Jesus said to him, "I don't tell you until seven times, but, until seventy times seven.
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Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants.
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When he had begun to reconcile, one was brought to him who owed him ten thousand talents.
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But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made.
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The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all!'
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The lord of that servant, being moved with compassion, released him, and forgave him the debt.
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"But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!'
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"So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you!'
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He would not, but went and cast him into prison, until he should pay back that which was due.
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So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done.
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Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me.
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Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?'
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His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him.
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So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds."
