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.
Luke 10
1
Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place, where he was about to come.
2
Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest.
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Go your ways. Behold, I send you out as lambs among wolves.
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Carry no purse, nor wallet, nor sandals. Greet no one on the way.
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Into whatever house you enter, first say, 'Peace be to this house.'
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If a son of peace is there, your peace will rest on him; but if not, it will return to you.
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Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house.
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Into whatever city you enter, and they receive you, eat the things that are set before you.
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Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.'
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But into whatever city you enter, and they don't receive you, go out into its streets and say,
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'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.'
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I tell you, it will be more tolerable in that day for Sodom than for that city.
13
"Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago, sitting in sackcloth and ashes.
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But it will be more tolerable for Tyre and Sidon in the judgment than for you.
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You, Capernaum, who are exalted to heaven, will be brought down to Hades.
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Whoever listens to you listens to me, and whoever rejects you rejects me. Whoever rejects me rejects him who sent me."
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The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!"
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He said to them, "I saw Satan having fallen like lightning from heaven.
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Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you.
20
Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven."
21
In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight."
22
Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him."
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Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see,
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for I tell you that many prophets and kings desired to see the things which you see, and didn't see them, and to hear the things which you hear, and didn't hear them."
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Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life?"
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He said to him, "What is written in the law? How do you read it?"
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He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself."
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He said to him, "You have answered correctly. Do this, and you will live."
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But he, desiring to justify himself, asked Jesus, "Who is my neighbor?"
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Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead.
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By chance a certain priest was going down that way. When he saw him, he passed by on the other side.
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In the same way a Levite also, when he came to the place, and saw him, passed by on the other side.
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But a certain Samaritan, as he traveled, came where he was. When he saw him, he was moved with compassion,
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came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him.
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On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.'
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Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?"
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He said, "He who showed mercy on him." Then Jesus said to him, "Go and do likewise."
38
It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house.
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She had a sister called Mary, who also sat at Jesus' feet, and heard his word.
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But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me."
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Jesus answered her, "Martha, Martha, you are anxious and troubled about many things,
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but one thing is needed. Mary has chosen the good part, which will not be taken away from her."
