ADDRESS TO CHILDREN 1932

ADDRESS TO CHILDREN Rev. GEORGE DE CHARMS 1932

NEW CHURCH LIFE
VOL. LII JANUARY, 1932          No. 1
     THE STARRY HEAVEN.

     When David was a little boy he helped to take care of his father's sheep. Often he sat alone through the long hours of the night, guarding them lest some wild beast should come upon them. And as he watched, he looked up into the sky at the bright stars shining there,-so many that he could not count them,-so far away that, although they were great suns, they looked like tiny points of light. He loved the stars because they were like friends who kept him company and talked with him during his lonely vigil. They spoke to him especially about the Great God who created this vast universe of suns and earths. They seemed to tell him that this same God, although so far away that He could order the movements of the stars, was at the same time very near, protecting even him, a little shepherd boy. When David thought of this, he felt very small indeed. But his heart was filled with a great love to the Lord, the merciful Heavenly Father, and he sang this song of praise to Him: "O Lord, our Lord, how excellent is Thy name in all the earth! who hast set Thy glory above the heavens. When I consider Thy heavens, the work of Thy fingers, the moon and the stars which Thou hast ordained; what is man, that Thou art mindful of him? and the son of man, that Thou visitest him!"

     If you go out some starry night and look up into the heavens thinking of the Lord, you also will feel very much as David did. But you can know more about the starry heaven than David knew, and the more you know the more wonderful will appear the Divine Providence of the Lord. New and marvelous things have been revealed to the New Church about the stars, in order that we may better understand how wise, how good, is the Lord, and so may learn to love and worship Him more truly.

     If you think that all those stars are suns, many of them much larger than our sun, only very, very far away; and if you think that, around each of these suns; earths are turning-earths like ours-on which millions of people are living; if you think that these people have been living on those earths for millions of years, and that everyone who has been born on any earth, even from the beginning of time, has gone into the other world, there to live forever; then you may realize how immense the heavens are, and how innumerable the angels. Yet the Lord takes care of them all, He watches over every little boy and girl in all the earths of the starry heaven. Indeed, He says in His Word that "not a sparrow shall fall on the ground without your Father, and the very hairs of your head are all numbered." This is a wonderful thing,-that the Lord, the infinite Creator of the universe, can still be near to watch over every little child, to guard him, and to care for him every moment of his life on earth, and in the other world forever. It makes us feel very small and very humble; and it makes us love the Lord, to think how tenderly He cares for us.

     It is well that we should think sometimes about the greatness of the Lord, and that we should not only look up into the sky to see the stars as lovely diamonds on a velvet cloth, but should learn from the Lord to know the people who live upon the earths in the starry heaven. If we think of the men and women, boys and girls, living on these distant earths, the stars will mean much more to us; for we can think of those people as friends and playmates. The Lord wants us so to think of them. He wants us to love them because they also are His children, and the sheep of His pasture.

     And this is why He sent His prophet, Emanuel Swedenborg, to visit those far-off earths, that he might tell us something about them.

This is indeed a wonderful thing in itself. For those earths are so far apart that it seems impossible that anyone could visit them. You know that you cannot walk a single mile in less than about fifteen minutes. Now the nearest of all the earths to us is Venus, and when it is closest to us it is about twenty-five million miles away. If you were to start from here, and walk a mile every fifteen minutes, it would take you seven hundred and thirteen years, five months, and twenty-five days to come to Venus.

Yet Swedenborg visited the heavens of those who live on planets a thousand times farther away than Venus. This he could do because he was in the other world where there is no space, and where the angels of all those distant earths appear together in the sight of the Lord, as if they were one Great Man. Because of this, when Swedenborg's spiritual eyes were opened, and when the Lord sent an angel to direct his way, it was possible for him to travel almost instantly to the heavenly societies of those who had lived upon those distant planets. He could see them and talk with them, and they could show him how they live, and the strange things that exist upon their earths.

We are going to learn something about these people, and about the earths from which they came. First we shall hear of those who are nearest to us,-the planets that turn around our sun. Swedenborg tells us about five of these,-Mercury, Jupiter, Mars, Saturn and Venus. These planets you can see. Each one is different, and if you know where to look for them you can always tell them from the other stars. We shall go with Swedenborg to visit the people who live on each of these earths, so that when you look up into the sky at night, and find their planet, you may think of them. Afterwards we shall learn about the Moon, and lastly about planets that are so far, far away that they can never be seen in our sky, and yet on which are men and women, boys and girls, plants, and animals, and birds. If you come to know these things, will not the stars become your friends, when you are out alone at night? And will they not speak to you, even as they did to David long ago, singing to your hearts with joy, "O Lord, our Lord, how excellent is Thy name in all the earth!"

LESSON: Psalm 8.
MUSIC: Hymnal, pages 87, 92, and 100 (no. 22).

[EDITORIAL NOTE: The above Address is the first of a series by Bishop de Charms on the subject of The Earths in the Universe. He has kindly made them available for publication in our pages, and one will appear each month until the series is completed.]
LIBERATION AND ENLIGHTENMENT 1932

LIBERATION AND ENLIGHTENMENT Rev. GILBERT H. SMITH 1932

     "And God spake unto Noah, saying, Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee." (Genesis 8:15, 16.)

     "And God spake unto Noah," signifies the presence of the Lord with the man of the Ancient Church,-the Church which was after the Flood, and is called " Noah." In contrast with the man of the Most Ancient Church, who was celestial, the man of the Ancient Church was of a spiritual genius, and thus in a state similar to that of the men of the present-day Church. "Going forth of the ark," signifies liberty. "Thou and thy wife," denotes the Church. "And thy sons," signifies truths; "and thy sons' wives with thee," truths and goods conjoined to truths in the man of the church. (A. C. 903.)

     Such is the meaning of the text in its most general sense. It treats of the presence of the Lord with the spiritual man, the freedom of the spiritual man, and the goods and truths which are with him. It is first said that "God spake unto Noah." But Noah is the name of a Church. God's speaking to him, therefore, signifies the presence of the Lord with those who were of that Church in ancient times.

     Does God ever speak with man? Does He speak to men now, as He did in the days of Noah? It is not commonly thought possible. It is an unusual question. It is not a matter to which people give much thought.

Or if they think about it, they do not easily see how God could speak with man, and perhaps do not think that He ever does. But it is something to be known that God does speak with man, and speaks with him today, in the same way that is meant by God's speaking to Noah. Only we should not say that God speaks, but that the Lord speaks. The Lord speaks with every man; He is continually speaking with man; but it is not every man that knows it.

     Everything that any man thinks, or that he wills, that is good and true, is from the Lord. This is the sense in which it is true that the Lord speaks to every man. With every one of us there are at least two evil spirits and two angels. So our Doctrine declares. The evil spirits excite one's evils, but the angels inspire that which is good and true. But what the angels inspire is in reality from the Lord. In this way the Lord is continually speaking with man, although quite differently with one than with another. He could not be said to be present with man without speaking in this way, that is, by inspiring what is good and true.

     With those, however, who suffer themselves to be led away by evil spirits, the Lord cannot speak as one who is near at hand, but as one who is far-off. No one can think anything that is good, anything that is true, except it be inspired in him by the Lord, With those who suffer themselves to be led by the angels who are present with them, and not by the evil spirits, the Lord is more nearly present, and speaks unmistakably. But the presence of the Lord is first given to anyone when he is in the love of the neighbor. The Lord is in love; and so far as the man is also in love, so far the Lord is present, and so far He speaks with man.

     Everyone believes that he thinks from himself; but he has not a single idea from himself, nor a single part of an idea; but he has what is evil and false through evil spirits with him, and what is good and true through angels from the Lord. Such is the influx with man, from which he lives, and according to which is the intercourse of the soul with the body. From all this we may see what is meant by the saying that "God spake unto Noah." Such is the Lord's presence with the men of the church.

     Surely it does not take much effort to see that all the thought that courses through the mind of anyone-all the ideas of thought and imagination-are nothing but spiritual speech.

And if the Lord is present with anyone, the ideas of his thought and imagination are the speech of the Lord with him. This is an unusual thought indeed. All things true that a man thinks and believes are the speech of the Lord with him, and to him, provided he thinks what is good and true.

But how is anyone to know for certain that what he thinks is good and true! The answer must be that he can know it only by comparing what he thinks with what the Lord has spoken and caused to be written in the Word. The things that men should think, and the kind of things they should will to do, have all been spoken to various inspired men, and have been written in the words of human speech. They are to be learned from the Old Testament and the New Testament, and more fully and particularly from the Writings of the New Church. The Lord thus speaks to all men through a few men-through those who have been inspired by Him to write what He has revealed to them. But He must also speak to each individual man; otherwise the things written in the sacred books would be of no account, and would make no impression. The Lord has indeed spoken all things that are written in the books that make up the Scriptures and the Writings; but no man can tell whether these written things are true, unless the Lord speaks within him and tells him so; that is, unless the Lord inspires it into his mind so to think and believe. No man can know what is true unless from what is revealed and written under inspiration from the Lord. This is the outward speech of the Lord. But no one can tell whether the things written are the real truth unless the Lord tells him so by an inward voice, which is a kind of individual inspiration from Him, and a perception that it is so.

Many people no longer believe that the Old and New Testaments are the veritable Word of God revealed. Much less do they believe that the things revealed through Swedenborg are also the veritable Word of the Lord. But the Lord speaks to those who are willing to believe it, inspiring into them the thought and the certainty of belief, as though He Himself were present, and said, "This is my Word, believe in it!" No one can know whether he thinks the truth or not, unless the Lord tells him by an inward conviction, when he is in a state of love toward the neighbor, and is not led away by the evil spirits that are with him.

The Lord therefore speaks continually with every man, inspiring and leading to what is good to do and what is true to think. But it is not everyone that knows this.

     And when the voice of the Lord is recognized, it is to tell those who hear it to be free! Freedom is meant by the words, "Go forth of the ark!" So long as Noah was in the ark, surrounded by the waters of the flood, he was in spiritual captivity or slavery. False ideas and evils or, what is the same thing, evil spirits, had dominated him. From their presence with men is all the conflict of mind that is called "temptation." But the presence of the Lord means freedom from this domination. The more present the Lord is, the more free does the man become. The more he is in the love of what is good and true, the more truly is he in freedom of action. This comes also by the influx of the Lord's love through the angels who are with the man. But no one ever comes into a state of real freedom before he is regenerated, or led by the Lord through the love of what is true and good. Then first does he perceive what freedom is-what life is-what happiness is.

     Let us look back at some things that were said in the 8th chapter of Genesis before the Lord's command to Noah, "Go forth of the ark!" We should put our minds into that trend of thought, even though we may not realize the full meaning of what is there said.

     We read: "It came to pass at the end of forty days, that Noah opened the window of the ark which he had made." This means the appearing of the truth after man has been in temptation or in doubt as to the truth. The windows were opened.

     "And he sent forth a raven, and it went forth, going and returning, until the waters were dried up from off the earth." The raven flying to and fro signifies the falsities that still disturb the mind as one comes out of spiritual temptation. He sees light, but still there are falsities disturbing his mind. The disappearance of these falsities is what is meant by the waters being "dried up from off the face of the earth."

     As said before, a man has only the Word to go by. It is the only criterion of what is true and good. The light that one may see after temptation is the light of general truths from the letter of the Word. He then sees the true doctrine in a general and obscure way, but, passing to and fro in his mind, there are still ideas and thoughts which are not true, and which he cannot reconcile with the truth that he can see from the letter of the Word.

There are many things in the written Word that a man cannot understand, or that disturb his mind; but still he is inclined to put them aside and subordinate them to the truth of the general doctrine which he sees and believes. When a man does this, the falsities seem to disappear. The "waters dry up from off the face of the earth."

     But the next thing is that the Lord instructs such a man more and more in things that are more interior. He gives more particular truths. He gives the man to see more interior things, such as belong to the spiritual sense of the Word. He does this until the man is furnished with Particular truths in rainbow variety. In our own day we know where such truths come from. They come from the spiritual sense of the Word as given in the Writings. In the time of the Ancient Church, the particulars of a more interior truth came by tradition from an earlier time, and were preserved in the Ancient Word. And these higher truths of faith, revealed to a man when delivered from temptation, are meant by the sending forth of the dove from the ark. The dove was sent forth to "see"; that is, the sending forth of the dove represented the testing of the man of the church, to see whether there was any reception of such higher things.

     It is the experience of all, but not realized by all, that the deeper and more particular things of Divine Revelation are not received at first. "The dove found no room for the sole of her foot; but Noah pulled her in unto him into the ark." The man at first attributes everything of good and truth to himself. He cannot but think that he does good of himself and sees truth of himself. This is what is meant by Noah's putting forth his hand, and taking the dove in unto himself into the ark. Afterwards the dove was sent forth, and came back with an olive branch in her mouth, which meant that there was some little reception of genuine and interior truth. Finally, the dove's returning not again, and Noah's "removing the covering of the ark, and seeing," meant that at last those interior things were known, acknowledged, and believed,--the goods and truths of the church, which are more interior, more particular, more manifold than the general truths of faith that are to be seen in the letter of the Word.

     Let us quote here from the Arcana: "Since by the ark is signified the man of the Ancient Church who is to be regenerated, the covering of the ark can signify nothing else but what obstructs or prevents him from seeing heaven, or the light.

What prevents is falsity. . . . For 'seeing' signifies understanding and having faith. To know is the first thing of regeneration; to acknowledge is the second; and to see or have faith is the third. What a difference there is, may be seen from the fact that the worst of men may know, but not acknowledge. . . . Unbelievers may also acknowledge truth, and in certain states may preach it, and confirm others in it. But no one has faith but him who believes." (A. C. 896.)

     He who has conscience sees and believes the truths that are written in Divine Revelation. He does not merely acknowledge and know them. And this man is the man who enters into the freedom that is meant by "going forth of the ark." He also is a church of the Lord, which is meant by the command to Noah, "Thou and thy wife, and thy sons, and thy sons' wives with thee."

     We may now see that the story of the opening of the ark is the story of the regenerating man,-the development of spiritual conscience, the reception of the genuine and interior truths that are written in the Word. There is difficulty about this reception. Everyone who receives those interior truths is in a fluctuating and vacillating state for a time after he has gone through temptations. While in that state he scarcely knows what to believe, though he sees a general light. This state is what is meant by the waters "going and returning upon the faces of the earth," and the sending forth of the raven and the dove to see how much the waters were dried up.

     Let us remember that this is the subject dealt with in the story of the ark, which pictures the state of spiritual temptation with the men of the Ancient Church in its beginning. When the waters of the flood had subsided, and Noah could be liberated from captivity in the ark, it pictures the new state of heavenly freedom into which man comes as he is delivered from spiritual temptation. Let us illustrate what this heavenly freedom is.

     There is infernal freedom, and there is heavenly freedom. Infernal freedom is that of living as one pleases, in accordance with his own will. But heavenly freedom is that of being able to act against one's own will, in order that he may act according to the Lord's will. If a man cannot act against his own will, he has no real freedom.

For he is then in slavery to the evil spirits of hell, by whom he is constantly coerced into the doing of evil, although it seems to him that he does evil of himself. To be in heavenly freedom is to coerce one's self in going contrary to his own inclinations, that is, in living according to that which the Lord speaks. He speaks continually to every man. Yet, so far from compulsion is the freedom which He gives that it does not even appear that He does speak to men.

     The good affections that Bow into the heart, and the ideas of thought that flow into the mind, giving men the ability to see a spiritual principle-this is the Lord's presence and speech with men. But it does not appear to be so, because if it did, men would feel that they were forced by the Divine, as by a Divine command. In heavenly freedom a man appears to be left entirely to himself, without any compulsion whatever to do as he sees fit. In infernal freedom a man can go only in one direction, because he is forced to do so by evil spirits. And it is surprising with what lack of originality, with what uniformity, men unaffected by the speech of the Lord run to the same kind of life. When people live the life of their own desire they all live alike. Their lives display the same qualities. With the most deadly precision and monotony, they run to a life of luxury, of greed, of intemperance, of licentiousness, and of hatred cloaked by the appearance of friendship. They are in slavery, because they can by no means break loose from that kind of life. "He that committeth sin is the servant of sin. But if the Son shall make you free, ye shall be free indeed."

     Men are happy only when they are free. In hell they are not happy because they are not free. They cannot act according to their own will, because it is evil; and so they must be kept in something of order by the pressure of the will of others.

     To obey the direction of the Lord to "go forth of the ark" is to seek that heavenly freedom which is the ability to compel one's self to do good to others, to love them, to seek to make them happy, to cease from sinning against them. For "he that is not in such love that he is merciful to others, and loves them, and wants to make them happy, cannot be in any conjunction with the Lord. But when he comes into such love, then first may the Lord be said to be present with him." (A. C. 904.)

     Everyone supposes that he has the will for what is good, but he is quite mistaken.

When he does anything that is really good, he must oppose his own will at every turn. The will from which he does it is the Lord's will in him. It is from the Lord that he does it. The Lord also continually speaks with man in the written books of Revelation, in the words of teachers who are inspired by the Lord, and individually with every one who can know, acknowledge, and believe what has been revealed because he wants to live in charity.

Going forth of the ark is to live in heavenly freedom, which is to be led in all things by that which the Lord speaks. Amen.

LESSONS: Genesis 8. Matthew 7:13-29. A. E. 1151:2, 3
MUSIC: Liturgy, pages 508, 544, 545.
PRAYERS: Liturgy, nos. 114, 115.
DOCTRINE SET TO MUSIC 1932

DOCTRINE SET TO MUSIC BESSE E. SMITH 1932

NUNC LICET (Now it is allowed). An Oratorio for Two Soloists, Choir, Organ and Orchestra. Words selected from the Writings of Emanuel Swedenborg (1688-1772) and set to music by A. Vale. London: F. Pitman Hart & Co., Ltd., 1930. Pp. 179; price three shillings; words only, sixpence. (May be ordered through the Academy Book Room.)

We have here an Oratorio, the text of which is taken entirely from the Writings. It is a rather complete statement of the Doctrine of the New Church, so full as to require two hours for the musical performance. In a prefatory note which speaks of the voluminousness of Swedenborg's Theological Works, Mr. Vale says: "The depth and comprehensiveness of their teaching makes it impossible to condense them without omitting many vital points. Therefore the words of the present work must be taken as a most superficial outline of Swedenborg's philosophy, the descriptive parts being omitted altogether." He then recommends certain of the smaller works to "those who wish to have an insight into his writings," which suggests that he may have thought of this Oratorio as something of a missionary project. He points out that the selection of the quotations from Swedenborg is entirely his own.

In an Introduction we find a synopsis of the whole work, with doctrinal headings and references to the Writings. As few will have an opportunity to examine the Oratorio, let me first give some of the passages set to music in the work.

     Nunc Licet begins with an introductory chorus, "What are the principles of your theology?" which is answered by a long baritone solo-a clear statement beginning, " That there is one God and a conjunction of Good and Truth." This solo is composed of ten extracts from the Writings, the chorus coming in at one point with, "Nunc Licet-now it is allowed," and the soloist continuing, " Now it is allowed to enter intellectually into the mysteries of faith. This is the Lord's Second Coming, and the Church that He is forming at the present day will be the crown of all those preceding, and will last to all eternity; for true faith and true charity will belong to it, and in it will be peace and glory and internal blessedness of life; and this was foreseen since the creation of the world. Let all Christianity worthily receive the Lord!" Then follows a fine Intermezzo on the state of the Christian world at this day. (T. C. R. 848.)

     Part I begins with a soprano solo on the Universals of Faith, the general subject being "God the Creator." There are eight numbers on this subject,-choruses, soprano and baritone solos, and duets. In one great chorus the text is from the Index to T. C. R., from D. L. W. 49, and from A. C. 7206, as follows:

     "This One God is Love and Wisdom Itself, and these two are One in Him, and are the essence of God. He is infinite, for He was before the world, thus before time and space, eternal and immense, in time without time, in space without space. Yet He cannot love and be loved by others in whom there is anything of infinity, that is, of the Divine; for the Divine is One. Wherefore His love must be for others in whom there is nothing Divine, namely, for beings created by Himself. This was the cause of the creation and preservation of the universe. God imparted order to the universe at the creation through His Divine Wisdom from His Divine Love. His power proceeds by the laws of His own Divine Order; He sees and He knows all things, even the most minute. His judgments denote the truths Divine, which truths are the laws of order from His Divine Human. The Laws of His order, or the truths proceeding from the Lord, according to which are the whole heaven and the universe-these laws are called the Word, through which all things were made."

     The closing number of Part I is a duet, the text being from the Canons of the New Church, D. L. W. 344, and D. P. 220, as follows:

     "For all things in the spirit world are created in a moment,-houses, gardens, food and raiment, fields and plains, and flocks and herds, and countless other things. They all are created according to the affections and perceptions of the angels, and they vanish when those affections cease. But nature serves to fix and make permanent the spiritual that inflows into it. So man is first born into the natural world, that afterwards he can be introduced into the higher and more interior things. Hence angels and spirits were all born as men, and by death man sheds the grosser things of nature, and retains those which are purest and nearest to what is spiritual; and he puts on the spiritual and eternal things for which the human mind is formed."

     Part I has a second division, entitled "The Divine Human." There are three large choruses, a baritone solo, and two soprano solos. It closes with a striking chorus with text from T. C. R. 136 and 123, A. C. 8273, and Canons of the New Church, as follows:

     "By sitting at the right hand of God is meant God's omnipotence by means of the Human acquired in the world. By this Human He is in ultimates as well as in Primaries, and therefore He is called 'The First and the Last. By His Human He entered into the hells, and fought and conquered them, and thereby subjected the hells to Himself. By His Human He fights for man in temptations and shields him from the assaults of hell; for who once overcometh the hells in temptations has power over them to eternity. And he who knows the nature of hell, and the height which it rose to and overflowed the world of spirits at the time of His coming, and with what power the Lord cast it down and reduced it to order and dispersed it, and then organized the heavens anew; (for the hells are filled since the world's creation, and are skillful and cunning in arts unknown in the world, how they may fight those who are in heaven, attack them, ensnare them, besiege them, assault them, yet the Lord cast them down); he who knows this cannot but exclaim that this was a work most purely Divine, by which He redeemed both men and angels, and redeemed them forever. And in this Human He is above the heavens, enlightening the universe with the light of wisdom, and breathing into the universe the power of love. Those freely receive these two who live according to His commandments and approach Him as a Man."

     Part II has five main divisions. The first is "Religion," with five numbers on the subject:

1. The particulars of faith are these.
2. But what is the purpose of doctrine or of faith.
3. Charity is the affection for good and for being of use.
4. For all religion is of life.
5. If a man knows and is wise in many things, but does not shun evils.

     The second subject is that of "Temptations," and begins with a men's chorus singing, "The Divine cannot flow in, except into what is Divine in man." There are lengthy soprano and baritone solos, the entire text being taken from the Arcana. The many different numbers show a most thorough study of the subject.

     The "Divine Providence" is the third subject. There is a chorus from the Heavenly Doctrine 267, 276: "The Lord's universal government in heaven and on earth is called Divine Providence." When the soprano soloist sings, "Man is not admitted interiorly into the truths of faith and the goods of charity, except so far as he can be kept in them to the end of his life, for if he recedes from them, and then denies them, he profanes what is holy," then the chorus responds, "Holy!-and the profaner's lot is the worst of all."

     "Conjugial Love" is the next subject, treated in chorus and duet. It begins with the words: "The Lord's Divine Providence is careful and most minute in all that relates to marriage, for all the delights of heaven flow from conjugial love,-the union of two minds into one." (C. L. 229.) There is a duet, of unfamiliar translation: "The conjugial state of one man with one wife is the inner homestead (reconditorium) of religion and the jewel of human life." (C. L. 531.) And finally from A. C. 2376: "Those who have lived in truly conjugial love are in wisdom, delight and beauty in heaven above all others, and dwell in the inmost heaven, which is the heaven of innocence."

     The fifth subject is "The Word," and the first chorus shows the immense amount of study that was necessary in preparing the text. It is chosen from thirteen different numbers in the Arcana, closing with A. C. 10320: "But the Divine, out of love towards the whole human race, did reveal such things as may lead to the life of heaven. What the Divine has revealed, with us, is the Word."

     The final subject of Part II is "The Churches." A men's chorus begins, singing A. C. 5952: "The Lord does not teach truths openly but leads men by good to think what is true; and He adapts truths to everyone's affection for good, and perception too." A chorus sings exclamatorily: "See the variety of creeds in the world!" And is answered by the baritone voice, A. C. 1799: "The churches in the Christian world are distinguished solely by their doctrines. This distinction would never have occurred, if they had made the main point of faith to be love to the Lord and charity towards the neighbor, leaving doctrines to every one according to his conscience."

     This part closes with an interesting choral setting of the final sentence of A. R. 914: "Therefore, friend, approach the Lord, shun evils as sins, and reject faith alone, and your understanding will be opened, and you will see marvelous things, and be affected by them."

     The finale of Nunc Licet, entitled "L'Envoy," begins with a chorus, A. C. 2853: "In the earths the Lord's kingdom consists of all who are in good," which continues to "where the universal heaves is before the Lord as one man, and is called the Gorand Man." The thought of infinity is developed from D. P. 202: "And the great eternal and infinite end which the Lord has in view in forming His heaven of men is that it be enlarged to infinity and to all eternity, and that He may dwell forever in the end of His creation, and be conjoined to the human race in that heaven which is His own." To this is added a final phrase, T. C. R. 484: "Believe in God from thy heart, and be conjoined to Him!"

     II.

     We confess to feelings of astonishment when this Oratorio was placed in our hands, because we had never thought of the Writings as material for song. The Heavenly Doctrine is addressed to the rational man; it appeals to the affection of truth rather than to the affection of good which springs forth in song. Yet here Mr. Vale has given it to us, set to music which varies most interestingly with the subject matter. How did he come to think of giving these rational statements of doctrine a musical setting? Apart from a love of the Doctrines, what is its musical background?

     In England the great oratorios are well-known. Handel's "Messiah," Haydn's "Creation," Mendelssohn's "Elijah," are sung many times every year. Every town and city has its choruses, and many music festivals and competitions bring them together to sing to and with each other. These are not musicians by profession, but amateurs, choir members, music lovers, to whom the oratorios are as familiar as are our hymns to us. The text of the oratorios is from the Word in its letter.

"The Messiah" uses the prophecies from the Old Testament concerning the coming of the Lord into the world, the Holy Birth and the Crucifixion as told in the Gospels of Matthew and Luke, also passages from the Apocalypse, as well as from the non-canonical books of the Bible. The text of "The Creation" is in part the first chapter of Genesis, and the rest is lyric verse of little sense or poetry. So also with "Elijah," the text is from the dramatic story in First Kings, interspersed with poetic passages from the Prophets and Psalms. This is also true in greater and lesser degree of many smaller oratorios. The music makes the singers and hearers familiar with many Passages from the Word. It also makes more evident the beauty of the letter of Heavenly Truth. Many people hear the. "The Messiah" every Christmas season. Would it not readily occur to a New Churchman that the Writings, at least certain passages from them, might happily be sung, as the Word has been sung for the past two hundred years, and as the Psalms of David were sung in Israel's temple? In the Psalms, and in many parts of the Apocalypse and other portions of the Scriptures, the Divine Truth has been revealed in a form of language suited to singing in praise of the Lord. (See T. C. R. 625.) This is the form of rhythmic cadences or poetry in which the angels sing in glorification of the Lord. In A. C. 8261 we read:

     "The reason why to 'sing a song' denotes to glorify, and thus a `song' denotes glorification, is because songs in the Ancient Church, and afterward in the Jewish, were prophetic, and treated of the Lord, especially of His coming into the world. . . . Hence they who sang, and they who heard songs, had heavenly gladness from the holy and blessed things which flowed in out of heaven, in which gladness they seemed to be as it were taken up into heaven.

     Such an effect had the songs of the church amongst the ancients, and such an effect also they might have at this day; for the spiritual angels are especially affected by songs which relate to the Lord, His kingdom and the church. That the songs of the church had such effect, was not only in consequence of gladness of heart being rendered active by them, and its breaking forth from the interior even to the extreme fibers of the body, and moving these fibres with a glad and at the same time a holy tremor, but also because the glorification of the Lord in the heavens is effected by choirs, and thus by the chanting of several together. Hence also angelic speech is harmonious, falling into numbers."

     But the historicals of the Old and New Testaments, as well as the commandments, statutes and judgments, are not in this form, and are not suited to the expression of joy and gladness in praise of the Lord.

Using them for that purpose would be like singing the Constitution of the country instead of the national anthem. The same would appear to be true of the doctrinal form of the Writings, where the Divine Truth is set forth in a didactic style for the sake of instruction, thus adapted to reception on the scientific, philosophical, intellectual planes of the mind, and not suited to the giving forth of praise to the Lord.

     What Mr. Vale has done raises the question as to whether there is a place in our service for the singing or intoning of passages of doctrine from the Writings. Might there be a use for such singing or intoning in our schools? Hitherto, in our services, doctrine has been expressed in Lesson and Sermon, and the words of our sacred songs have been from the letter of the Word, or of human composition in the form of hymns and anthems, the text of which is usually a metric paraphrase from the letter of the Word. And it is our belief that these forms will have an interior fulness in the New Church, because the ideas of the internal sense will be within the singing of the words from the letter. We are told that when the men of the church sing the words of Scripture, it is delightful to the angels, especially "when the thoughts of men are in accordance with their ideas." (S. D. 491.) Both angels and men are then in the interior ideas belonging to the internal sense, and in the interior affections of charity and love to the Lord, which thoughts and affections are expressed in didactic form in the Writings, in order that men may acquire those interior states by instruction.

     As an aid to this agreement of ideas between angels and men, when the Psalmody was prepared, general statements of the internal sense were inserted, to be recited by the minister. These statements were so used when the Psalms were first sung. They might also be sung or intoned by a choir.

     In setting passages from the Writings to music, it is clear that Mr. Vale was obliged to rearrange them, to cut out and to add; but in no case has he altered the sense a particle. His selection and order are a matter for profound admiration. Our "Te Dominum" is a somewhat similar arrangement of doctrine,-a declaration of faith in the form of a simple chant.

So also might the Creed be set to music, as has been the Creed of the former Church in the great Masses of Bach and Mozart.

     It has been held by some that the style of the Writings is not even suited to use as a Lesson in worship. We can only be in total disagreement with this. Not only have many passages a strong appeal to the affections, but the reading of doctrine, as provided in the service, is an intermediate between the offices of worship and prayer, in the first part of the service, and the offices of instruction which follow in the sermon.

     III.

     To return to Nunc Licet, the music is not great music, but it is good music. It shows a disciple of Handel and Mendelssohn, and in this way it is like our Psalmady, although it is quite unlike the music of Whittington. It is scored for small orchestra and organ, but in the copy before us we have a piano accompaniment in place of orchestra and organ. This accompaniment is for practical study purposes, and is sometimes clumsy, lacking in pianism. The splendid writing for voices suggests that Mr. Vale is more of a vocalist than a pianist. We can scarcely make a complete judgment of Nunc Licet without the complete orchestration. Still, the voice parts are a fine expression of the words, and entirely singable. It makes us long to hear it rendered by a group, at least some parts of it. It is no more difficult than the Psalms of Whittington. In this connection we might suggest that the solo parts could well be sung by many voices in unison. This is often done at the famous Bach Festivals in Bethlehem, Pennsylvania. The chorus writing is in five parts,-two sopranos, alto, tenor and bass.

     Mr. Vale furnishes interesting directions as to the interpretation. Metronome marks are given carefully and repeatedly, also musical terms descriptive of style and tempo. We are urged not to take the slow choruses too fast: "Their slowness should be counterbalanced by well accentuated singing." Of certain chromatic passages which may cause difficulty we are told: "Too much trouble need not be taken over their correct intonation, as they depict evil." Further: "It is essential that both the soloists should avoid singing their parts sentimentally, or with a tremolo or vibrate. They should sing in a clear, regular, matter-of-fact style throughout, and with too little rather than too much expression.

They may sing whatever strength they like, but must never on any account vibrate or sing with false pathos or sentiment."

     The directions suggest that the composer has given serious thought to the rational character of the text. Perhaps he thinks that the singing of heavenly truth will soften our hard hearts, the more aptly if we do not counterfeit a sensitiveness which is not felt. Certainly words that are sung are kept in the memory, and so it might be useful for us to sing these passages. May we hope to hear some of this music sung by choir or school chorus.

     In the NEW-CHURCH HERALD of May 16th, 1931, there is a review of this work from which we quote:

     "Mr. Vale, a retired bank official and member of Argyle Square Church, London, tells us that the composition of the work has taken him quite eight years, and that the words have given him more trouble than the music. As his first selection of the words of the second part did not satisfy him, he read the whole of the Arcana and Apocalypse Revealed over again. His aim was to select words that should be both singable and understandable by the general public. For this reason he had to avoid those teachings that can only be expressed in Swedenborg's own peculiar vocabulary, such as the doctrine of correspondences, discrete degrees, and that man is in equilibrium. But even so the work is long enough, as it will take over two hours to perform."

     Mr. Vale has not hesitated to give clear truth as to the state of the Christian world today, as also the state of the hells, which so affects all living people at this day. Indeed, we may be congratulated that there is in the New Church a man who combines in himself true musicianship with a real understanding of the Doctrines.

SWEDENBORG IN THE SPIRITUAL WORLD 1932

SWEDENBORG IN THE SPIRITUAL WORLD PHILIP N. ODHNER 1932

     (A Paper read at a celebration of Swedenborg's Birthday, 1931.)

     We have heard from previous speakers this evening many interesting things in regard to Swedenborg's relations with the men of his time and the world of his day. The purpose of this paper is to turn the mind to the Seer as he lived in the spiritual world,-a world in which the good were free to honor him, knowing his mission, and in which the evil could not restrain their self-condemning abuse of the doctrine which he taught. Swedenborg's experiences in the spiritual world, where external appearances and restraints are laid aside, reveal in sharper contrast the manner in which he, as servant of the Lord in His Second Coming, was regarded by the good and by the evil. They reveal to us the great joy of the angels that a New Church was at last to be established on earth through the agency of this servant of the Lord, and the intense hatred manifested by the evil towards the Heavenly Doctrines, and toward the man through whom they were taught. Above all, the daily experiences of Swedenborg among spirits and angels teach us the reality of the spiritual world. And though they are merely incidental in what is revealed to us concerning his life in the spiritual world, we can see, perhaps even more clearly than from his natural life, those virtues which enabled him to serve the Lord as he did.

     For twenty-seven years Swedenborg was a citizen of two worlds, the spiritual and the natural. During that time he not only became acquainted with the laws and phenomena of the spiritual world, but lived with the angels and spirits there as man with man, inspecting their houses, cities, and lands, attending their meetings, their feasts and ceremonies, teaching in their assemblies, and preaching in their streets. There he met men of all ages of the earth, and spirits from the planets in our solar system, and from the earths in the starry heaven. He walked and talked with angels, spirits and devils, even while he walked and talked with men.

He lived in both worlds at one time, a fact which surpasses all miracles.

     There are three great virtues which Swedenborg indirectly displays in his life in the spiritual world, and these are humility, wisdom, and courage. Humility and wisdom are especially evidenced in his associations with angels and good spirits. Tremendous courage he showed in teaching and doing the truth among the evil. Humility is exhibited in everything in Swedenborg's life. There was with him the continual acknowledgment that all good and truth are from the Lord, and all evil and falsity from hell. There was nothing that came from himself. When he taught, it was only that which came from the Lord. If he did anything, it was only with the Lord's permission. He was but the humblest of servants, doing the bidding of his Divine Master. Early in his spiritual experience he was brought to realize that every move that he made, and every thought that he had, was inspired through spirits. In fact, the first stage of his intercourse with the spiritual world may be designated as that of instruction and confirmation in the truth that all things of his life were either inspired by the Lord directly, or through angels, or arose from hell through evil spirits. In the beginning, the majority of his experiences were in connection with the control of man by spirits, showing how little is his life without them. Complete humility was requisite to the office of Revelator, and therefore it was foremost in Swedenborg's spiritual life.

     Although there were very few on earth who knew and acknowledged Swedenborg's mission, we must not forget that in the spiritual world it was known to both the good and the evil. In many places in the Writings we find evidences of this. Many of the people with whom Swedenborg talked were apparently familiar with his mission. His friends who had died wished him to communicate their state to friends and relatives on earth. Popes and Patriarchs wished him to make statements to men on their behalf. The heavenly wives with whom he talked were fearful lest he reveal too much of their wisdom to men on earth. A devil once asked Swedenborg if he might say something to men, and it was allowed him to say that every man is in his delight after death.

     Concerning the knowledge of his work in the spiritual world Swedenborg writes:

"When my interior sight was first opened, and through my eyes spirits and angels saw the world and the things which were in it, they were so astonished that they said it was the miracle of miracles; and they were affected with a new joy that thus there was given a communication between heaven and earth. This delight lasted for months, but afterwards it became familiar, and now they do not wonder at all." (A. C. 1880.)

In general it may be said that the main purpose of Swedenborg's life in the other world was to make that world real to men on earth; but he also performed a great use there by instructing spirits and angels, and in this we can see his great knowledge and wisdom. In the world of spirits,-that mid-place between heaven and hell,-he was a great teacher, instructing newcomers in the true doctrine of the Trinity, preaching the true doctrine of Redemption in the temples there, and the doctrine of spiritual charity in their gymnasia. In a school in the world of spirits he taught young boys the difference between the natural and spiritual worlds. He conversed with the ancient Sophi on the nature of influx. He also taught in heaven itself. We find him explaining the nature of the spiritual and natural suns to an angelic society which had had difficulty in understanding the subject of creation. So also he instructed angels on the subject of miracles, and on the correspondences of the two brains. Both spirits and angels marveled at his mission and his wisdom. In one place Swedenborg says: "It is a familiar thing for spirits to call me 'The Marvelous.'" (S. D. 102.) By reason of his presence in both worlds at the same time, and because of his great knowledge and wisdom, this humble servant of the Lord was the means whereby the Lord could give light, not only to men on earth, but also to spirits, and to the angels of heaven. Is it any wonder that we sing of him, "Mirabilis by angels named"?

Swedenborg was a man of great courage. We know this from his life in the world, in that he gave up his well-earned fame in the affairs of men to follow the Lord and proclaim the Divine Truth on earth. His courage is even more evident in his connections with the evil in the spiritual world. In our casual, intellectual manner, we read of Swedenborg's harrowing experiences at the hands of the evil, but we little realize that they were real sufferings, real tortures, and that it required real courage to face them.

We are accustomed to look back to the Christian martyrs as the outstanding examples of courage in suffering for the truth's sake; but we need not do this, for in Swedenborg's life in the spiritual world we find that he suffered far more than any one of them for his courage in speaking and doing the truth.

     We read of times when Swedenborg was preaching in the world of spirits to societies composed of evil spirits, who could no longer restrain their boundless hatred and fury against the Divine Truth, and against him who cast its light upon them. It was through his preaching that the truth was presented to many evil societies, causing the judgment that was performed upon them. As he talked, satans rushed against him, crying, "Are you the man who speaks and thinks about Order? Are you the one who has circumscribed God with laws! Are you the one who wants to seduce the world by establishing a new church?" (T. C. R. 71, 74.) Swedenborg spoke concerning the Dragon before councils of the clergy, and was condemned by them, and threatened; but because he endured their malice, and spoke the truth, those societies were judged and cast into hell.

     The tortures he endured were both mental and physical. At times his mind was flooded with evil desires and thoughts excited by evil spirits, who thus tried to bring him into doubt, that they might destroy him. Often, while he was asleep, the evil spirits planned to get rid of him,-to strangle, choke or suffocate him. They tried to get him to drink poison. One spirit hated him so much that she tempted him to commit suicide with a knife; and such was her power of persuasion that Swedenborg, in fear of his life, hid his knife away in his desk. At night they would torture him with terrible dreams, so that they all but deprived him of his reason.

     On other occasions he was afflicted with the most violent physical tortures. Spirits from the hells inflowed into his body, and produced terrible pains in the parts to which their place in hell corresponds. Thus a certain kind of spirits afflicted him with most violent toothaches. Others caused nausea, swooning, burning fevers, and other intolerable miseries. Of this Swedenborg says: "I doubt whether others could have endured it, on account of the pain, but, having become accustomed to it, I at last bore it, even without pain." (A. C. 5180.)

Again, a spirit once came up behind him and stabbed him through the heart and the brain. He felt all the horror involved in such things, which, as he says, "would easily have killed a man. But, being protected by the Lord, I feared nothing." (A. C. 816.)

     In one Relation we read: "I was suddenly seized with a disease almost deadly. My head was weighed down heavily. A pestilential smoke ascended from the Jerusalem which is called 'Sodom and Egypt.' I was half dead with severe pain, and expected the end. . . . I heard around me the voices of them that said, 'Lo, he who preached repentance for the remission of sins, and the Man Christ alone, lies dead in the streets of our city!' And they asked some of the clergy whether he was worthy of burial; and they said that he was not: 'Let him lie! let him be gazed upon!' They passed to and fro and mocked me. . . . And after three days and a half my spirit recovered; and I went forth in the spirit from the broad way into the city, and said again: 'Repent ye, and believe the Christ; and your sins will be remitted, and ye shall be saved!" (A. R. 531.)

     Here was the servant of the Lord, facing the pangs and tortures of death, mocked, reviled, and cursed, because he dared to speak and live the truth! Yet he was unafraid, because he knew that all things of his life were in the hand of the Lord, and that he suffered only in order that the power and nature of the hells might be made known to him, and through him to men on earth. In no other manner could the ways of the devil be revealed to men, and his power over them broken. Such suffering at the hands of the evil was an unavoidable part of Swedenborg's mission, and he faced it with unsurpassed courage, placing himself in the care of the Lord alone.

     In the spiritual world, as in the natural, Swedenborg was a humble man, a wise man, and a courageous man. From him we may learn to be humble in our approach to the Lord in His Word, to love the truth that is Divinely revealed to us (for this is to be wise), and to have the courage to speak and live that truth, no matter what may befall us, even death itself.

     REFERENCES.

     Swedenborg instructed concerning the control of man by spirits. W. E. 943, 1149; S. D. 1407, 2951; H. H. 228.

     His teaching in the spiritual world. T. C. R. 76, 134, 137, 160, 459:15, 664, 798, 850; C. L. 82, 329, 416, 532; De Verbo 3; On Miracles.

     His sufferings at the hands of the evil. A. C. 824, 1270, 1829, 5561; S. D. 1272, 1934, 3653, 3657, 3871, 4530.

     His mission known in the spiritual world. A. C. 1880; S. D 621; H. H. 312; A. R. 752; T. C. R. 64, 112; D. P. 340 end.
SWEDENBORG'S CREDIBILITY 1932

SWEDENBORG'S CREDIBILITY Rev. K. R. ALDEN 1932

     New Churchmen accept the teachings of the Theological Writings of Emanuel Swedenborg in the faith of a rational conviction, because they see that they are a revelation of Divine Truth from the Lord. But they have confirmatory reasons for their belief in the genuineness of Swedenborg's claim as a Revelator. A knowledge of his character and reputation led them to read his Writings affirmatively, and now supports their faith in his credibility.

     What basis have we for believing that anyone speaks the truth? The first thing we do is to consider whether his past reputation was such that we should give credence to his words. When a Richard Byrd goes to the South Pole, and brings us an account of things we have never seen, or heard, or felt, we believe him because his whole life has been an honorable one. But if a man has been dishonorable in the past, it is difficult for us to believe that he speaks the truth in the present.

     Then, too, in weighing the truth of anyone's statement, we must consider the motive that lies behind it. If a man is actuated by selfish motives, we cannot feel the sincerity in his word that we would feel if he had spoken disinterestedly. If we know that a man seeks power, or fame, or riches, we instinctively discount his utterances in the light of the evil motives which we know dominate him; but if a man speaks the truth when it is to his own hurt, we are sure that his words are true.

     But neither the reputation of a man, nor his motives alone, is sufficient to brand his work as the truth. What he says must be reasonable. It must not contradict itself. Nor can we admit it if it is contrary to the standards upon which we base all our conceptions of the truth; as, for example, if it is not in agreement with the Word of God. But, granted that a man's utterances measure up to these tests, we are reasonably free to admit their truth.

     Because the words of Swedenborg can be tested by all these standards, we believe them to be true. At the time when his spiritual eyes were opened, that is, when he was fifty-seven years of age, his reputation was above reproach. He had lived in the public eye for half a century. He was a public servant of his own country,-an Assessor of Mines, and a: member of the House of Nobles. Like all public men, his life and his deeds were open to public scrutiny. Yet the past furnishes no witness who has contested his veracity. His word was as good as his bond, and he had the reputation of being the soul of honor.

     He was not influenced by motives of personal honor and gain in delivering the Revelation which came to him. He did not seek to make money by publishing his works. In fact, we know from his publisher in London, Mr. Lewis, that he paid two thousand dollars of his own money to Publish the first two volumes of the Arcana Celestia, and gave instructions that the proceeds of their sale should go to the propagation of the Gospel. Nor did he seek to become famous for his writings; for during a period of twenty years he put forth his works without his name as author. And when, finally, he did attach his name to his works, he signed himself, "Emanuel Swedenborg, Servant of the Lord Jesus Christ."

     Moreover, Swedenborg never sought to attract a personal following. He was unwilling that men should hail him as a prophet and seer. In company, he would quietly discourse on the subjects of the day, unless he were definitely asked to explain his spiritual experiences. Then, with an utter modesty, he would unfold the wonders of the future life.

     And lastly, he forsook all worldly ambitions, that he might be the medium for a new Divine Revelation. The great work entitled the Animal Kingdom, upon which he was engaged when the call came, breaks off abruptly, and was never finished.

He retired from his position of Assessor on half pay, and from that day onward, without thought of self, he labored untiringly in his new calling, which was to receive the Revelation and give it to the world through the press. Thus, through more than a quarter of a century, with unflagging zeal, he wrote and published more than two score volumes. Surely we dare not say that he was actuated by any motive of personal aggrandizement in what he did.

     And now let us consider the consistency of those volumes. For twenty-six years Swedenborg was in the spiritual world with full consciousness, and wrote down what he saw and heard; and yet, if we compare his early works with his later ones, we find that they agree. It is the same world that he is describing. He adds many details as his experience grows, but he never contradicts the fundamental conceptions that were granted him from the first. Nor do his experiences contradict the Bible, with its many accounts of visions into the spiritual world.

     The Theological Writings build up such a complete system, such a logical and reasonable religion, that the very fruits of the revelation are the strongest champions for its belief. Those who earnestly read the Writings are left with a clear conception of one God in the person of our Lord and Savior Jesus Christ. The Writings teach us to obey the Ten Commandments, and to seek to live a useful life. They restore to us a profound belief in the Bible as the very Word of God. They institute a new marriage that is to last to eternity. They inspire a faith that man is destined to live as a man in a real spiritual world forever.

     Because, then, of Swedenborg's character and reputation; because he had no base personal motive in what he did; because he wrote without contradiction for twenty-six years; and because what he wrote presents a marvelous religion; therefore we believe him when he says that it constitutes a Divine Revelation from God Himself for the upbuilding of a New Church among men.

PROPHETIC PREDICTIONS 1932

PROPHETIC PREDICTIONS Rev. HUGO LJ. ODHNER 1932

     All in the heavens come into the youth of their life. It is not inexperience that makes this youth, but rather that wisdom which is distilled from a knowledge of life,-a wisdom which does not tremble before the locked doors of the future, but is assured that the Divine mercy is the governor of all, and will correlate conflicting ends with the one almighty design of creation. The essence of youth is the forward, upward gaze, the confident gaze toward the future, without anxiety, eager and expectant. And even in the darker hours here on earth, something of heaven remains to us in Hope. At times it is granted to us to see all our hopes sustained by a Divine authority, and then we are allowed to call them Prophecy. Prophecy is hope inspired by the Lord and made certain by His own promise.

     The prophets of Israel were primarily the mouthpieces of Jehovah,-the interpreters of His will. They came to guide, to rebuke, to teach. But in so doing their fingers were also pointed towards the future. They foretold the rising tides of danger, and their vision extended beyond the penalties and captivities to the Restoration-the eventual triumph of justice and mercy-when Jehovah would again gather His people together in the Land of Promise. The prophets were the watchmen on the walls of Jerusalem, who visioned events before their advent, surveyed armies of enemies approaching, but as yet unseen, and raised the alarm, and sometimes directed the battle. And the characteristic of all their words and acts-the looking toward the future-gave to the term "prophecy" an intimate association with the idea of "prediction."

     The gift of this Prophetic insight is a universal one, which the Lord pours out upon all flesh. None is recognized as truly wise among men, unless he can grasp somewhat of the secrets of the future, or discern somehow the drift of human events, and guess correctly at some of the laws underlying their progress. For mankind progresses only as far as it can vision the goal that it desires to realize-vision it as an actuality, as if it had already come to pass-vision it concretely and practically-vision its future realization step by step, until the height of the foreshadowed achievement loses itself in the clouds of what men call impossibility.

Every sage, every scientist or inventor, every teacher, every statesman, yea, anyone who in some way is to aid the progress of human affairs, must first of all be prophets, helping to solve the conundrum of the future. All men and women must learn to join in the great prophecies of life: "Your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions."

We cannot escape from prophecy, for it is inwoven in the web of our being, and no fibre of our body has yet exhausted the possibilities of the destiny involved in it from creation and birth. Life and prophecy are identical. The sun's rising is a prophecy of the day, and of eternity. Yet none here on earth, save the people of farthest antiquity, have had the full and constant perception of this; the moments of their life advanced, only to bring new joys and assurances. It is true that we discern the future of recurrent events which flow according to the habitual order of nature, in so far as we know the laws of physical forces. Human wisdom today receives and puts forth the spirit of prophecy as prudence and foresight. The ostensible giver of such prophecy is not God but man. It has no mark of authority from above. It can claim no infallibility, and truly so, since among thousands of such human prophecies only a few come true. Yet even these come within the scope of prophetic predictions in the widest sense, since all history is but the story of prophecy perceived and obeyed, ranging from feeble hope to certainty.

But the prophetic predictions of the Hebrew Prophets are in quite a different category. Their predictions are introduced with a "Thus saith the Lord, . . . " Kings and statesmen bowed to them; or, if not, reaped a curse. And, gathered up with their historical setting, they form the Word of God. The predictions of the prophets of Israel are not the selections of a few true prophecies out of many that were false, but they are the entire sacred literature of the Israelites,-a collection of predictions which were openly and visibly fulfilled in so many cases that two civilizations were founded upon a belief in their sanctity and truth. They stand alone, and no doubter can disprove their singular consistency.

The more striking and apparent of these predictions had a political bearing. Amos foretold the captivity of Israel; Ezekiel the fall of Jerusalem, Isaiah the fall of Tyre, and Jeremiah the limits of the Babylonian Captivity. Daniel traced the history of four empires. All spoke of desolation, and also of restoration. But the strange thing about these prophecies was what the Jews themselves did not measure the depth of their significance. They were satisfied to take them as merely historical predictions, which exhausted their meaning when the fulfilment came; thereafter they were only a memory with a moral lesson, and no longer prophecies. Often they rejected even the literal prediction, and killed the prophet who announced it. In like manner the Christian Church is blind to any other meaning than the direct historical allusion in this class of prophecies. And of both alike Isaiah indeed spoke, when he said: "Stay yourselves, and reflect; be astonished, and cry out! They are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes (the prophets), and your heads (the seers) hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which they give to one that is learned, saying, Read this, I pray; and he saith, I cannot, for it is sealed; and the book is given to one that knows not letters, and he saith, I know not letters." (Isa. 29:9-12.)

The Heavenly Doctrine declares that Jerusalem, and Tyre, and Babylon, etc., are not meant in this class of predictions. And this is said to direct us away from the literal sense of the Word and into the spiritual sense. It was not from their own minds that the prophets wrote these predictions. Their minds were indeed filled with the woes of Israel, with anxiety by reason of the apostasy of the people from the conditions of their covenant with Jehovah, by virtue of which they held the Land of Canaan. But when the spirit of prophecy came upon them, the eyes of their spirits were opened to visions too vast for comprehension,-to a meaning which lifted them into an emotion of zeal which words could express in no other fashion than by that of a symbolic prediction which fell into the terms of their patriotic interests. The prophets were not often learned men. Some, it is true, were reared in the prophetic schools; but others, of equal eloquence, were taken from the plough, or from watching the sheep.

The words they spoke were selected in the rhythm of angelic choirs. They were impelled to speak them, and could not change their flow. They themselves could not always fully grasp the meaning, and neither could their hearers, who, by the very obscurity of the phrases, were conscious of their supernatural origin and consequent sanctity.

     The truth is, that these natural affairs of Jews and Gentiles did not in any conscious way concern the angelic choirs which were the means of inspiration to the prophets. But an angelic tongue cannot be heard on earth; only the corresponding things and ideas-situations similar, but staged by earthly actors-could hint at the meaning which Jehovah the Lord pleased to make known in heaven, but not yet openly on earth. There was no direct intention, nor any vital need, that men should know future events of the kind that the prophets revealed to their people.

     The primary truth of heaven is the truth of the Human Form-the Form which embraces all truth-the Form of God, into whose image all things are shaped. And this truth is the form which all influx of life assumes in its descent. And as this influx touched the sphere of the spirits then about the prophets, it molded that sphere to its own order, and-through a subject spirit chose the words to correspond, that there might be at least one ultimate form on earth which could be Divinely shaped after the pattern of order itself, interiorly containing that pattern, revealing all truth, yet not to the comprehension of any, except so far as their minds could bear the responsibility of the hidden meaning. The inspired Word is this Divine Form-to all in all ages. And it became such of necessity; for to every house there must be an ultimate foundation.

     There was no directly intended literal or historical prediction involved in the prophetic Word. And hence our Revelator, Emanuel Swedenborg, when, by the Lord's command and inspiration, he disclosed at last the spiritual sense, he time and again says of these political phases of prophecy that they "do not mean" what they literally say; and this, although he knew the frequent fulfilments of the prophetic threats and promises. Jerusalem certainly was taken, even as predicted, and rebuilt, even as foretold. Yet Swedenborg is not concerned with those fulfilments, for they are merely incidental consequences,-the mere by-products of the real purpose as it strove for fulfilment through the chains of circumstance.

He cautions us not to bind our thoughts by those chains, not to lose ourselves in the mazes of conjecture whereby the Christian learned have tried to solve the enigmas of literal prophecy. But rather he leads our thought to the central truth within all Divine prophecy,-the Testimony of Jesus Christ.

     For the Divine purpose is the same in all things. God is love, and His Spirit proceeds generously, giving itself, expressing itself, wherever a plastic ground is prepared. And that Spirit testifies of God, and gives the laws of Divine operation, the terms of the Covenant between God and man, the conditions of His Advent, and of His dwelling among men. This was the interior truth-the "burden"-involved in the writings of the prophets. For the prophecies that were most treasured by the people of Israel were not the political predictions, but that class of predictions called by the common name of "Messianic Prophecies"-hints and promises of a Messiah, a Deliverer, who was to arise at some future time, and to lead the people into an age of glory.

     That these specific prophecies referred to the birth and life of our Lord, is well known in all Christendom. But that all the predictions of the Old Testament, even the most temporal, contain the same burden-that the internal teaching of Moses and all the prophets, in their every jot and tittle, is concerned only with the glorification of the Human and the spiritual Redemption performed by the Lord Incarnate-this is known only to the New Church, to which the truths of the internal sense of the Word are revealed.

     Even if regarded from their letter, the Messianic prophecies themselves prove Jesus Christ to be the Messiah that was to come. In Him all prophecies culminate and are fulfilled. And immediately after His appearance came the dramatic dispersal of the Jews, changing the scene forever, and making another such fulfilment impossible. Yet the letter of prophecy does not clearly establish what this Jesus Christ essentially was, or in what manner He fulfilled the Law and the Prophets; nor does it show why so many sacred heralds were needed to prepare His way. To tell this, we must have recourse to the internal sense of these prophecies. We must see that the prophecy was actually the beginning of the fulfilment. That the Word was with God, and was God, and that it strove to enter into the human world of its own creation!

That it could enter only if men were prepared. That its influx (for it was Life, and the life was the Light of men) was received as love and celestial wisdom among the most ancient people, as charity and intelligence among those of the Ancient Church, but could become sensed only as prophecy in Israel; for Israel was hard of heart.

     The Word strove to express its wondrous creative truth; it stood as it were at the door, and knocked. But the door of the human mind was shut. And when the door of the mind of man was altogether locked and barred, and no prophet remained even to record the calls at the gate, then the Word inflowed into the ultimates of organic human nature, and by human birth became Flesh. He came as Divine Truth, and made His Human Divine Truth, and finally Divine Good. He lived the life of eternal law, and manifested the God who had created man, who Himself was Supreme Man. He fulfilled the Scriptures; and many things which happened in His life are recorded-in themselves of apparently trivial moment-in order "that the Scriptures might be fulfilled."

     To the appearance it might seem as if the Lord adjusted His actions to accord with what the ancient books contained, but in reality it was not so. From Divine foresight the Word had been so inspired. His whole life could be reconstructed from the scattered sayings of the Prophets. The real reason was that, in the Church of the Jewish prophets, He, as the Word, had been rejected and crucified in the minds of men; and now, as He came upon the plane of ultimate life, His actions exactly corresponded to His former influx into the Jewish Church. For the Lord-as Divine Truth-does not change. And as a result, His treatment among the Jews, His rejection here on earth, was but a repetition, a fulfilment, on a lower plane, of His hidden Advent through the Prophets.

     The Word is Divine, and inmostly, as the Writings reveal to our eyes, it treats of the Lord alone, of His Essence, of His Power, of the Laws of His Covenant with men. The derivative ideas of this inmost sense of the Word form another stratum of internal meaning, called the spiritual sense, which treats of the church and its regeneration, of man and the conditions of his salvation. Finally, this sense, in its turn, gives birth to the natural sense, which is both doctrinal, and moral, and historical.

     In the prophetic writings, which are largely doctrinal and moral, many of the predictions have the historical appearance. Yet even the doctrines and the moral teachings of the prophets are within the scope of Divine Prediction. The Lord is really present within doctrine, working for its fulfilment, as well as within the more apparent predictions, Messianic or historical. There is no doctrine which is not a prophecy.

     Even as Israel was fashioned by prophetic prediction, so the New Jerusalem is to be fashioned by the Heavenly Doctrine into a living prophecy which grows more and more complete unto eternity,-a prophecy understood, one willingly assumed, one which is in a constant state of fulfilment, little by little, line upon line, precept upon precept. For the doctrine of faith and charity is but the promise of the vast, abundant life which God, under His eternal laws, can bring to man. It is the promise of happiness; for there can be naught but blessedness and eternal peace where man has overcome his human pride, and works on God's revealed plans, not for his own gain or glory, but to rear for future generations an abode of safety, and a heritage undefiled. The vessels we prepare within us will be the measure which prophesies our future eternal blessings.

     We live among prophecies. Yet the Lord alone is able, from His Divine foresight, to interpret them to us. He graciously seals the future from us, except so far as our own reason, freely directed, can disclose it to us. But He gives us the Word to improve our reason, and to enlarge our hearts. His Providence leaves us free, but He foresees our choosing. He declares the end from the beginning.

WORD TO OUR READERS 1932

WORD TO OUR READERS Editor 1932

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     With this first issue of the new year, NEW CHURCH LIFE comes before you in somewhat reduced circumstances, providing forty-eight pages of reading matter instead of the usual sixty-four. The Business Manager wishes us to state that this curtailment is made necessary by financial conditions, and will remain in effect until such time as subscriptions to the magazine and contributions to the General Church justify a return to the former size of the monthly issue. He further notes the fact that only about one-third of the cost of publishing NEW CHURCH LIFE is met by subscriptions; the balance comes from the general funds of the Church, which are maintained by contributions. For this reason, every new subscription to the LIFE is a contribution to the General Church, and brings nearer the day when the magazine will be self-supporting.

     Since the LIFE first appeared in magazine form, in the year 1900, a 64-page monthly issue has been required for the needs of the use, and has been exceeded at times to make room for the reports of our General Assemblies. Under the limitations that have now become necessary we shall hope to sacrifice none of the regular features of the journal, but shall endeavor to provide as well-balanced a variety of subject-matter as is possible under the circumstances.

NUMERICAL PROPORTIONS RELATIVE NUMBERS IN HEAVEN AND HELL 1932

NUMERICAL PROPORTIONS RELATIVE NUMBERS IN HEAVEN AND HELL E. E. IUNGERICH 1932

Editor of NEW CIIURCH LIFE:
     The excellent Address by the Rev. Hendrik W. Boef on the subject of "The Old Church," which appeared in your issue for September, 1931, p; 513, impels me to submit a few passages of a numerical nature from the Writings, and to offer some comments upon them.

     1. "That I might know in what light the learned of the world are today, two ways appeared to me. One was called the way of wisdom, and the other the way of folly. At the end of the way of wisdom a palace stood in light; but at the end of the way of folly stood something like a palace, but in shade. The learned were collected, to the number of three hundred, and the option was given them as to which way they wished to go; and it was seen that two hundred and sixty entered the way of folly, and only forty the way of wisdom. Those who went the way of wisdom entered the palace that stood in light, where there were magnificent things; and garments of fine linen were given them, and they became angels. But those who went the way of folly wished to enter that which appeared like a palace in the shade, but, behold, it was a theater of actors, where they put on stage garments, and mountebanked in masks, and became fools. It was afterwards told me that of such a number and character at the present day are the learned fools who are in natural light, relatively to the learned wise who are in spiritual light; and that those have spiritual light who love to understand whether what is said by another is true, while those have natural light who only love to confirm what has been said by another."

     260 fools to 40 angels is a proportion of 6 1/2 to 1, or 86 2/3 per cent.

In another place we are told that, among the learned, 600 out of 1000 were found to be in favor of nature, and the rest in favor of God, though even the latter had not the faith of intelligence. (C. L. 415:5.) But these tests were only as to the love of intellectual things, and are not as searching as the following examples:

     2. "Once, in the spiritual world, there was a gathering together of those who believed adulteries not to be sins, and who said that adulterers have an acknowledgment of God equally with those who cleave to their wives. They were all from the Christian world. Angels visited them to see how many there were who believed adulteries to be sins, and out of a thousand they did not find a hundred." (C. L. 500, 478.)

     1000 to less than 100 is a proportion of about 100 to 1, or 90 per cent. But even this test is not as searching as might be made, since there are many who profess to uphold the sanctity of marriage, and this for moral reasons, when yet their lives are interiorly dominated by self-interest and greed.

     3. "Light your lamp, and make inquiry as to how many there are in the kingdoms of the present day who aspire to dignities, and who are not loves of self and the world. Will you find fifty in a thousand who are loves of God?" (D. P. 2504.)

     1000 to less than fifty is a proportion of more than 20 to 1, or above 95 per cent.

     New Churchmen are often loath to believe that the state of men in Christendom, under the consummated Church Specific, call be so bad. Their own experience among personal acquaintances would seem to belie it. But they do not consider that those with whom they are acquainted are a selected group, and that their own standards of appraisal have operated subtly in Passing upon them. Yet even here they have no ability to look from within into the hearts of their companions, as they are able to look into their own interior states. It was in the light of heaven, where hearts speak out, that Swedenborg was enabled to see that the proportion of those preferring hell to heaven was more than twenty to one, or above 95 per cent.

     That conditions in Christendom have radically improved in the 170 years that have elapsed since this proportion was disclosed, is negatived by the fact that perhaps not more than twenty thousand persons in the whole world have accepted the Heavenly Doctrines, and presumably are being influenced as to their lives by the new light that came into the world through the Writings.

Of the four hundred millions who are under the sway of the Christian Churches, twenty thousand is hardly appreciable. And since the Lord does not compel men to accept His Revelations, but leaves them in freedom to accept or reject, so the great mass of those in Christendom who have not allowed the new light to arrest the hereditary evils which have been accumulating constantly during these 170 years are obviously more hell-bent than the proportions disclosed in the year 1757 indicate.

     As to how Providence operates to preserve the equilibrium between heaven and hell under such conditions, we have the teachings of the following passages:

     4. "That the Lord's heaven is immense, may be evident from this alone, that all infants, whether born within or without the church, are adopted by the Lord, and become angels. The number of these amounts to a fourth or fifth part of the entire human race on earth."

     By infants here are evidently meant all who have not come to "a full state" of adult responsibility. (See A. E. 194.) I would offer the suggestion that the difference between the two fractions, or 1/4-1/5 = 1/20, indicates the proportion of those who enter the Lord's kingdom during the prenatal state. (See The New Philosophy, April, 1931, where I treated of this subject.)

     5. "All infants, of whom is a third part of heaven, are initiated into the acknowledgment and faith that the Lord is their Father."

     That so many die in infancy, may be regarded as a means of preserving the equilibrium between heaven and hell. And when the proportion of those going to hell increases, a judgment is performed, and a new Revelation is given to men on earth, to provide a new religious impetus. (See A. C. 2122; L. J. 33, 34.)

     If a fourth of the human race dies in infancy, and all these go to heaven, where they constitute a third of those going there, we have the means of computing the relative proportion that should exist between the number in heaven and the number in hell, if the equilibrium is to be preserved, and the preponderance is not to pass to the evil.

It may be stated thus:

     Let x be the number of those who choose heaven in a given age, and y the number who choose hell.

     Then x + y is the total number of the human race in that age.

     And x + y is the number who die in infancy.
          4

     But this is 1/3 of those who are in heaven, or x.
                                    3

     Therefore x + y = x
           4      3

3 x = 3 y = 4 x
3y = x
y = x
     3

     In other words, when the hells from a given earth are a third as numerous as the heavens from that earth, the equilibrium between the two is maintained. Any further increase of the hells would necessitate a last judgment, or else a greater degree of infant mortality to prevent the evil stock of the Old Church from increasing. But a great increase of the heavens would not destroy the equilibrium, even though it altered the proportion, because all in the heavens wish to promote the Divine order.

     If we suppose Christendom to be 1/6 the population of the world, and that 95 per cent of its adults are not saved, we could represent this by the figure: 1/6 3/4 (x + y) 95/100. If z is the percentage of adults outside of Christendom who are not saved, we could represent this by the figure: 5/6 3/4 (x + y) z/100. These two figures added together equal y, or the number of those who are in hell. Remembering that x = 3y, we have the following equation:

     1/8 (4y) 95/100 + 5/8 (4y) z/100 = y
                    95y + 5yz
                    200     200 = y
                    95     + 5z = 200
                                        5z = 105
                                        z = 21

     This means that 21 per cent of adults who are outside the sphere of Christendom may be hell-bent.

The 79 per cent who are going to heaven would be needed to maintain the equilibrium, and prevent a preponderance on the side of the evil.

     Presumably the percentage among those who have received the Heavenly Doctrine would exceed that of the gentiles. More than 79 per cent should be going to heaven. With the increase of the New Church, and its spread among the more favorably conditioned gentiles, the equilibrium will recede more and more from the danger point of 3 to 1.
     Respectfully yours,
          E. E. IUNGERICH.
SPIRITUAL AND NATURAL TEMPTATIONS 1932

SPIRITUAL AND NATURAL TEMPTATIONS 1932

"Because there are few at this day who undergo spiritual temptations, and hence it is unknown how the case is with temptations, I am permitted to say something concerning them. There are spiritual temptations, and there are natural temptations. Spiritual temptations are of the internal man, but natural temptations are of the external man. Spiritual temptations sometimes come forth without natural ones, and sometimes with them. Natural temptations are when man is suffering as to the body, as to honors, and as to wealth; in a word, as to the natural life, as happens in diseases, misfortunes, persecutions, unjust punishments, and the like. The anxieties which then arise are what are meant by natural temptations. But these temptations do nothing whatever to the man's spiritual life, and they cannot be called temptations, but only griefs; for they arise from the injury done to the natural life, which is that of self-love and the love of the world. The wicked sometimes suffer these griefs; and the more they love themselves and the world, the more they grieve and are tormented.

"But spiritual temptations are of the internal man, and they assail its spiritual life. The anxieties then felt are not on account of any loss of natural life, but on account of the loss of faith and charity, and consequently of salvation These temptations are frequently induced by natural temptations; for when a man is in these, namely, in disease, pain, the loss of wealth or of honor, and like things, if at such times he is led to think of the Lord's aid, His Providence, the state of the evil, that they glory and exult when the good suffer, then is spiritual temptation conjoined with natural temptation. Such was the last temptation of the Lord, in Gethsemane, and when He suffered the cross, which was the most atrocious of all." (A. C. 8164.)

Church News 1932

Church News Various 1932

     LONDON-MICHAEL CHURCH.

     As Monday, September 7th, 1931, was the Golden Wedding Anniversary of our Pastor and Mrs. Tilson, they celebrated the occasion by giving a family dinner in their home, the family extending to three generations and numbering sixteen. Later in the month, on Tuesday the 29th, they invited the members and friends of Michael Church to a Conversazione at the church, and upwards of sixty were present. Golden tones prevailed in the floral and other very tasteful decorations. When the guests had been received by the host and hostess, and had seated themselves at the tables, Mr. V. R. Tilson took charge as master of ceremonies. He really had a most strenuous time, contributing to the program and playing the accompaniments for the singing. He opened an excellent speech by remarking that the most prominent characteristic of the gathering should be that of thankfulness, and invited those present to sing the hymn, "To Jesus Christ be Glory Given," which suggestion was carried out with heartiness. Resuming, Mr. Tilson explained that, as the occasion was one on which we should be retrospective, those who would contribute to the program would, as far as possible, be representative of old friends who had now "joined the majority." After a duet for organ and piano, played by himself and his daughter, Mrs. Deeks, he asked Mr. Priest to give us a few reminiscences, as he was the son-in-law of Mr. and Mrs. Warren, whom all would remember with affection.

     Mr. Priest having complied, Mr. Cooper (whose mother is still with us, though unable to be present) sang "Melisande," and received hearty encore, after which the M. C. called upon Mr. H. G. Dicks. In the course of an excellent speech, Mr. Dicks called to mind the Golden Wedding of his parents, celebrated at Michael Church some twenty-three years ago, and at which many of those listening to him were present. He was himself a "foundation scholar" of Burton Road School. Happy memories these! And after giving expression to wishes for the health and happiness of that night's host and hostess, he concluded his remarks by reading Whittler's poem. "The Golden Wedding of Longwood."

     Miss Joan Stebbing then sang "The Old Flagged Path" in her usual interesting and characteristic style, and obliged with an encore. She was followed by Mr. George Stebbing, who reminded us that his parents, long since "passed on," were closely connected with the early days in London of Bishop and Mrs. Tilson. "The Dawn has a Song," nicely rendered by Miss Edith Cooper, was deservedly encored, and was followed by Mr. Orme's short but appropriate speech. Mr. Orme is one of our trustees, and could take us back a long way. Among his early impressions was that, when our Pastor first came to London, he found quite a number of people in the Church who were in a great hurry to teach before they had learned, and "he soon put an end to all that"! Two recitations, "Love's Coming" and "Beyond," charmingly given by Miss Mary Lewin (one of the "old girls" of the school) and followed by "The Dawn Wind" as an encore, brought the first part of the program to a close.

     In announcing this fact, the M. C. mentioned that he had a message of affection and congratulation to convey from Miss Lewin's father, the eldest member of the Society. Our beloved old friend, Mr. Lewin, was present, but being in his eighty-fifth year, he did not feel that he could voice his message himself. There are four generations of the Lewin family living and loyal to the New Church.

     Refreshments now followed, and a hearty cheer was raised as host and hostess cut the handsome cake, which had been entirely made by Mrs. Victor Tilson.

     The second part of the evening opened with two songs, "Leanin" and "Sea Fever," finely rendered by Mr. Deeks, grandson-in-law, accompanied by his wife (another "old girl" of the school, known to all as "Dorothea") and then came the Bishop's reply. To quote the local press, this was "delightfully fragrant and appreciative," and we certainly have no quarrel with the description. On behalf of Mrs. Tilson and himself, he thanked all present for their expressions of affection and good wishes. He went on to speak of his good fortune in having been permitted by the Divine Providence to engage in a use into which he could put his whole heart. He had loved his preaching work, and perhaps even more his pastoral life, and in this Mrs. Tilson's willingness to show hospitality had been of great assistance, as his "parish" was such an extensive one. For whatever good had been done in the great use with which he had been charged, the credit belonged to the Lord-of himself he could not have done it. He had always been a fighter, and though now in his seventy-fifth year, he still loved a fight in defense of the truth, and he hoped to be able to continue his work for some time longer yet. There was again hearty applause as Bishop Tilson resumed his seat.

     The Rev. W. H. Acton, who had known our Pastor in his student days and during his first charge at Liverpool, next recalled some interesting points of "ancient history," and was followed by the Rev. J. F. Buss of Kensington, another very old friend. Violin solos, most beautifully rendered by Miss Irene Briscoe (whose mother was present, and was a member of Bishop Tilson's Sunday School in the early Liverpool days), and a further song by Miss Joan Stebbing were much enjoyed, and then the singing of "Auld Lang Syne" and the National Anthem brought the evening to a happy close.

     A letter of cordial good wishes to the Bishop and Mrs. Tilson, together with his regrets at being unable to attend the gathering, was received from Mr. E. H. Bayley, ex-M. P. for Camberwell, who recently celebrated the ninetieth anniversary of his birth, and whose father, the Rev. Dr. Bayley, officiated at the wedding in Kensington Palace Gardens Church half a century ago. There were numerous other postal congratulations, including telegrams from the Rev. and Mrs. V. J. Gladish and the members of the Church at Colchester.

     On the morning of Sunday, October 4th, the Harvest Thanksgiving Service was held. As usual on these occasions, the pulpit and lectern had been most tastefully decorated with corn by Mr. Cooper, and a large amount of beautiful fruit was received from a large congregation, and taken next day to the Homeopathic Hospital. The Pastor's inspiring sermon, based on Exodus 23:14-16, was followed by the administration of the Holy Supper to fifty-one communicants.

     On the following Sunday the first Social Tea of the new session was held, at which there was an attendance of about forty, and it was followed by the Annual Meeting, which had been postponed, owing to the visit of Bishop and Mrs. de Charms. After the opening of the Word, and the reading of Isaiah xii, the Pastor began the proceedings by reading extracts from the late Bishop W. F. Pendleton's Address to the Fourth Ontario Assembly in 1903, concerning the duties of the members of the Church.

This formed an interesting and stimulating preliminary, and was followed by the Pastor's Report, which, as usual, left us wondering at the extent and variety of the ground covered. He concluded by pointing out that this annual report is read, "not merely for the purpose of showing what we have done, but that you may be better acquainted with the work that is going on, and which, though imperfect, may stimulate you to do your part, that it may be improved, and that you may uphold those charged with the privilege and responsibility of leadership."

     The various officers of the Society then presented their reports, some of which were accepted as read, and others intelligently and amicably discussed. Mr. Victor Tilson reminded us that the Pastor had now completed fifty-two years in the Ministry of the New Church, and he felt sure he was voicing the wish of everyone present in expressing his congratulations. Bishop Tilson expressed his thanks to all who had co-operated with him in the past year, and a very useful meeting concluded with the singing of "Vivat Nova Ecclesia" and the Benediction.

     The various activities of the Church are now in full swing, and while the meetings are somewhat less frequent than of yore, owing to the unyielding conditions of time and distance, all so far have been well attended, and a renewed interest has been shown which augurs well for the future.
     K. M. D.

     CHICAGO, ILL.

     Let me first say a few words in loving memory of our dear friend, Mrs. Cordelia Van Epps, who departed this life at her home near Wilmington, Illinois, on November 9th last, at the age of fifty-seven years. After the burial on November 11th, a memorial service was held in the evening at our church room, which was filled with an attendance of relatives and friends. Our pastor gave beautiful address on the subject of the entrance of soul into the spiritual world, and spoke of our love for Mrs. Van Epps, of her charitable, peace-loving disposition, of her unselfish desire to be useful to others, and of her great interest in the doctrine and life of the New Church of which she had been member for many years. Other friends present spoke, illustrating by anecdotes those traits of character which had endeared her to us all. Mrs. Van Epps is survived by three children of a former marriage, Mr. Neville T. Wright, Mrs. C. Herbert Cracraft (Grace Wright), and Mrs. Victor J. Gladish (Lucy Wright), all of whom are active members of the General Church.

     Our annual luncheon for the lady friends of the Immanuel Church, Glenview, was given at Sharon Church on Saturday, November 21st. Twenty-five from that attractive suburb responded to our invitation. With twenty-seven of our own members in attendance, fifty-two in all sat down to lunch. When the tables had been cleared away, a program of entertainment arranged by Mrs. W. L. Gladish followed. Miss Ruth Poulson sang several sweet little love songs. A playette was then given by Miss Alma Cronwall and Mr. Morley Rich, she portraying the part of a sophisticated, up-to-the-minute saleslady in the hosiery department, and he the part of the "boy friend" trying to buy a present for his sweetheart, ignorant of the proper size, color, etc., and consequently getting badly tangled up. Then came a song entitled "Jack and Jill," cleverly rendered by Mrs. David Gladish in the various styles of Schubert, tragic Italian opera, majestic Wagner, Modern French, and Jazz,-this closing in a happy vein a very pleasant afternoon spent with our good friends from Glenview.
     E. V. W.

     PITTSBURGH, PA.

     On October 14, we enjoyed a brief but interesting visit from the Rev. F. E. Waelchli, who addressed the society in the evening on the subject of "Faith Healing," as regarded from a New Church viewpoint and in the light of his own research.

After considerable discussion of the paper, the meeting turned to the question of name for our group of buildings, as we wish to place a bulletin board in front of the church. The incorporate name is felt to be too long. No decision was reached in this matter, even though Mr. Waelchli gave us one or two appropriate suggestions.

     On Friday, October 30th, the X Club-a group of young people recently out of high school or in college gave a dance and card party. One of the features of the entertainment was an effective radio announcer who gave impersonations of various members of the society, including the pastor.

     A musicale was held at the home of Mr. and Mrs. Herman Grote, to raise funds for the Christmas tableaux. The program consisted of piano selections by Messrs. A. O. and Frederick Lechner, and songs by Mr. Johns, baritone, accompanied by Mrs. Johns and Mrs. M. E. Blair. Esther Grote played violin selections, and Christine Grote gave some recitations.

     The Friday suppers and doctrinal classes were resumed on November 6th. The young ladies of the X Club had charge of the second supper on the 20th. It was very successful, and the girls propose to take charge of every alternate supper during the season.

     A service was held in the church on the morning of Thanksgiving Day. It was opened by a procession of children hearing gifts of fruit.

     A children's party, to which all the children of the Sunday School were invited, was held in the auditorium on December 5th. Miss Bergstrom, assisted by Miss Freda Schoenberger, had charge of the program which consisted of five numbers relating to Pilgrims, Indians, and the first winter spent in America by the Pilgrims. Christine Grote and Nancy Horigan gave a recitation and piano solo respectively. The program was followed by games and refreshments. It was considered a successful and well worked-out occasion.

     The engagement of Miss M. Alicia Burson to Mr. William Blair was announced by Mrs. Burson at a tea held at her home on December 5th.

     Recent visitors in Pittsburgh were: Mrs. Ben McQueen, Miss Jean Junge, Mr. W. F. Junge, Miss Nellie Synnestvedt, and Miss Jane Scalbom, of Glenview. Mr. Sorenson, a member of the Erie Circle, visited the pastor and school.
     E. R. D.

     GLENVIEW, ILL.

     The local chapter of the Sons of the Academy held its regular monthly meeting on November 15, 1931, at Sharon Church in Chicago, on the invitation of the members in that society. Supper was served at 6:30 p.m., and after the regular order of business of the chapter, the paper of the evening was presented by the Rev. Norman H. Reuter, who dealt with the doctrine of the Gorand Man as applied to history. There was a very good attendance, and as usual an interesting and instructive evening was spent. Sharon Church has recently enlarged its quarters by removing certain obstructions which belonged to the building when occupied as a residence.

     In the Immanuel Church, exceptional interest has recently been shown in the Friday Doctrinal Class, the attendance being greater than ever before. Our pastor, Mr. Smith, in his lecture has been giving us excerpts from the Spiritual Diary, explaining and expounding the same. The singing practice, after the class, is the best attended in a great many years. Professor Rydstrom leads, and has been teaching us the later Whittington Psalms. There are actual cries of disappointment when the brief practice comes to a close.

     On a mild Sunday in November the Park Commissioners called out all the men for work in the Park. About fifty men and boys responded, and worked from 2 p.m., until dark. The work was well laid out and planned, and remarkable results were accomplished.

Trees were pruned or cut out, and brush was removed. As an illustration of the spirit displayed, I might mention Dr. Starkey, whom I found groping in the darkness and picking up brush after all the others had quit. If the treasury is empty, bend your backs!

     Mrs. E. J. E. Schreck has come from England to the home of her niece, Mrs. Alvin E. Nelson, and with her came Mrs. Nelson's oldest daughter, Gertrude, who has been abroad for several years.

     Miss Nellie Synnestvedt and Miss Jane Scalbom have returned from a visit to Bryn Athyn, whence they went by auto with Mrs. Ben McQueen and Miss Jean Junge on their regular business trip.
     J. B. S.

     TORONTO, CANADA.

     The October meeting of the Forward Club was the occasion of the annual joint meeting with the Kitchener men in Toronto, and was held on Saturday, the 17th. There was a good representation from Kitchener, and, after supper and a short recreational and social program, we settled down under the chairmanship of the Rev. F. E. Gyllenhaal to a hearing of the topics chosen for consideration, which took the form of a series of striking passages from the Writings, or thoughts suggested by statements therefrom. A most interesting evening ensued, the topics being: "Love and Charity"; "Loyalty to Truth" (H. H. 371); "Divine Truth in the Literal Sense of the Word is in its fulness, sanctity and power" (T. C. R. 214) Language of Spirits" (324 Posth. Th. Works); "Non-appropriation of Evil" (A. C. 6325, 6206); "Thinking from Appearances, and Fear of Offending the Lord " (A. C. 588; D. P. 140); "What is the Rational?" "How are we to understand the statement that the spiritual world is not governed by time and space?" These statements or questions were drawn from a bowl, and ably responded to by their sponsors in a brief few-minutes' talk each. Once in a while this form of program is useful, providing matter of varied interest and opportunity for young or untried speakers.

     The November meeting of the Club, held on the 18th, was the occasion of an enjoyably interesting and informative talk on an occupational or vocational topic, viz.: "The History, Progress, and Development of Electricity," by Mr. P. J. Barber, who in an easy, fluent style, carried us by stages from 600 B. C., with its discovery of the power of attraction developed with amber, through friction, to the amazing transformations being wrought in these modern days, presenting a vivid and graphic picture of this most wonderful servant of mankind.

     On November 25th, instead of the regular doctrinal class, we had the privilege of hearing a lecture,-or an "informal talk," as the speaker described it-by Sir John Daniel, author of The Philosophy of Ancient Britain, ably reviewed by Mr. A. G. Carter in the November, 1927, issue of New Church Life, pp. 663-678, Sir John's talk was of course, on the subject of his book,-Druidic Philosophy and its many points of likeness or agreement, correspondentially, with the Writings. Sir John's speaking is as good to listen to as his writing is to read, and his lecture was followed throughout with appreciative interest, demonstrated by the number of questions asked at the close of the address. Sir John is living in Toronto at present, and is attending our church services and doctrinal classes.

     From November 6th to 8th, Bishop Pendleton paid us an episcopal visit, which, as always, was inspiring and instructional. On Friday evening we had a well-attended banquet supper, our pastor officiating as toastmaster. Mr. Frank R. Longstaff spoke on "The General Church," and Mr. Edward Craigie on a subject along educational lines. Then followed an address by the Bishop on "The Avoidance of Temptation," treating interiorly of the words, "Lead us not into temptation."

The papers were interspersed with toasts honored in song. On Saturday evening, the Bishop read a paper on "Ascending Creations," appealing very strongly to the affections, and which, coupled with his address of the previous evening, provided much food for thought and encouragement in times of stress and strain, and in the way of life. These were crowned on Sunday morning by an inspiring sermon on "Celestial Innocence," making a fitting culmination of a visit which was highly appreciated.
     F. W.

     ST. LOUIS, MO.

     On Tuesday, December 8, I had the pleasure of visiting Mr. and Mrs. Joaquin C. Wilson at their home in St. Louis, and of officiating at the baptism of their infant child, David Dresser, the fourth son and fifth child. Instruction was given concerning the meaning and uses of Baptism, and concerning the duties of parents in preparing children to reap the benefits of Baptism. On the following day I administered the sacrament of the Lord's Supper, the communicants being Mr. and Mrs. Wilson and a Mrs. Anger, of Clinton, Ill., who was visiting them.
     W. L. GLADISH.

     IN MANY LANDS.

     Interesting information about new receivers of the Heavenly Doctrines in various parts of the world is given in The New-church Messenger for December 16, 1931. After speaking of the Sunday School work carried on by the Rev. Yonezo Doi in Japan, the account goes on to say:

     "That the activities of the Board of Home and Foreign Missions reach into all parts of the world, and that the interest in Swedenborg's teachings is becoming increasingly widespread, is seen from the fact that within the past few weeks correspondence has been under way with newly interested New-Church people in sections as remote as Nigeria, Labrador, and Korea. A most interesting communication has recently been received from a gentleman whose home is in southern Indian. He was born and brought up among Buddhists, and as much influenced by their teachings. Having discovered Swedenborg's Heaven and Hell, however, he states that, although he was urged to become a member of the Church of England, he felt that the teachings of that body did not satisfy him, whereas Swedenborg inspired and encouraged him. The gentleman has inquired if he might be baptized into the New-Church Society in Moulmein, Burma, and he is anxious to make the New-Church teachings known to others in his part of the world. Correspondence with the newly interested reader of Swedenborg in Korea develops the fact that he wishes to produce a Korean version of Swedenborg's writings. He states that he has already made a translation of the works of the famous Hindu Christian, Sadhu Sundar Singh, who as is well known, has long been a student of the New-Church teachings."

     MR. DAVID WYNTER.

     The New-Church Herald, December 5, 1931, records the passing of Mr. David Wynter at London on November 19th at the age of seventy-seven years, and gives an account of his career which reveals his endearing personal qualities, his steadfast New Churchmanship, and his keen activity and large financial support in the uses of the General Conference. Bishop Tilson was present at the Resurrection Service, representing the members of the General Church, with whom Mr. Wynter had often been in friendly contact.

ANNUAL COUNCIL MEETINGS 1932

     Announcements.

     The Annual Council Meetings of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa., from February 1st to 6th, 1932.

     The Philadelphia District Assembly (Banquet) will be held in the Assembly Hall on Friday evening, February 5th, 1932.

     All who expect to attend the above meetings are requested to notify Miss Florence Roehner, Bryn Athyn, Pa., in order that provision may be made for their entertainment.
     WILLIAM WHITEHEAD,
          Secretary, Council of the Clergy.

ANNUAL COUNCIL MEETINGS 1932

     BRYN ATHYN, PA., FEBRUARY 1ST to 6TH, 1932.

Monday, February 1.
     3:00 p.m.     Consistory

Tuesday, February 2
     10:00 a.m.     Council of the Clergy.
     3:00 p.m.     Council of the Clergy and General Faculty.
               Address: Professor Wm. Whitehead.
               Subject: "Protestantism and the Modern Capitalistic System."

Wednesday, February 3
     10:00 a.m.     Council of the Clergy.
     3:00 p.m.     Council of the Clergy and General Faculty.
               Address: Miss Gladys Blackman.
               Subject: "The Ninth Grade and the New Church Elementary School."

Thursday, February 4
     10:00 a.m.     Council of the Clergy.
     3:00 p.m.     Council of the Clergy and General Faculty.
               Address: Dr. C. E. Doering
               Subject: To be announced later.
     8:00 p.m.     Public Session of the Council of the Clergy.
               Address: Rev. Hugo Lj. Odhner.
               Subject: "Our Guardian Angels."

Friday, February 5
     10:00 a.m.     Council of the Clergy.
     3:00 p.m.     Executive Committee.
     7:00 p.m.     Philadelphia District Assembly-Banquet.
               Toastmaster: Mr. Geoffrey S. Childs.

Saturday, February 6
     10:00 a.m.     Joint Council
     3:00 p.m.     Joint Council
     8:00 p.m.     Entertainment

Sunday, February 7
     11:00 a.m.     Divine Worship. Sermon: Rev. G. H. Smith.
     8:00 p.m.     Service of Praise. Sermon: Rev. Hendrik W. Boef.

CHRISTINA, QUEEN OF SWEDEN 1932

CHRISTINA, QUEEN OF SWEDEN CYRIEL O. SIGSTEDT 1932

NEW CHURCH LIFE
VOL. LII          FEBRUARY, 1932          No. 2
     Among the noted personages whose spiritual states were disclosed to Swedenborg in the other life was Christina, Queen of Sweden, a striking account of whom is given in the Spiritual Diary. Born at Stockholm, December 18, 1626, she was six years old when her father, King Gustavus Adolphus, died in 1632. She ascended the throne in 1644, when she was eighteen years of age, but abdicated and left the country in 1654, having renounced the Lutheran faith and embraced Catholicism. She died at Pome, April 19, 1689, when Swedenborg was about a year old.

     Possessing a fascinating personality, many interesting inferences map be drawn from a study of Christina's character, in connection with the description given in the Spiritual Diary, which we quote in full, as follows:

     Queen Christina.

     6087. She dwelt in a house that was quite elegantly and splendidly furnished. Servants were there for her use, though they were not altogether her own; still, sufficient for politeness. She is in a certain spiritual work which corresponds to spinning. Thither went Charles XII to talk. At length they went out, and it was through a spacious, paneled gallery. Immediately afterwards she told how she conversed with the Cardinals in Rome, which was in a familiar way with all kinds of pleasantries, always bantering them, as it were, yet understandingly, by various devices, whereby she represented many things which captivated their minds. She wished, for example, that persons might appear naked before them; to which they replied, that this could not be, and that it would be unbecoming.

But she said that it would be becoming, because to go naked is always to appear in pure truths; to which they assented. She showed in various ways what she was like.

She next related various things, how she conversed with the Pope, whom, also, she sometimes pleased by her ways; and, being asked what she thought of Christ, she replied that He was Superpope; to which he replied that He was not, because He gave the power to Peter, and thus to him. He said that [she] affirmed this of the Son of God, by whom he meant the human from the mother; but she replied that [He is] the Son of God from eternity, who is equal to the Father, and since the Father was above the Pope, He was also. To this, the Pope, on reflection, could make no reply; nevertheless, he wished her pot to tell others; but [she] still insisted that it could not be otherwise.-After this, she spoke with the Cardinals, and told them to swear themselves upon the creed of Athanasius. They said that they had sworn it before; but she compelled them, by her pleasant ways, to affirm it yet again with a certain oath; and this was done. She then said that it is there laid down that His Divine was in His Human as the soul is in the body, and that thus it is One Person; and then she strenuously insisted that they must not separate them; that, because the body without the soul is not a man, that it is not anything that can give anything; consequently, that His soul had given what was its own [to His body], because they are one; and that thus the Son of God, as to both [soul and body], is not able to give away what He still possesses.

Today, also, she bantered the Cardinals, nor were they able to reply. They acknowledged that the Lord, since the Divine and Human is one Person, was above the Pope, and ought to be so acknowledged. They gave way to her, and assented; for she fascinated them by those pleasantries and her familiar talk, because she was a queen. She also told the Cardinals that the papal power is Divine, since, according to their doctrine, it was given to the Son, who also was God, and who was able to receive it because He was God and the Only-begotten Son; but to bestow Divine power upon a man who is not God, this the understanding does not accept. She also asked what is meant by the Rock (Petram). The Pope replied that it was the Lord; and so forth. (Spiritual Diary 6087.)

     A great deal of light has been thrown upon Christina's life in a recently published book by Faith Compton Mackenzie, entitled: The Sibyl of the North-The Tale of Christina, Queen of Sweden. (Houghton Mifflin Company, 1931.) From this entertaining volume we have drawn largely in the following sketch.

     When Christina was born, it was thought at first that the eagerly awaited heir to the Vasa throne had arrived, in the form of this hairy little being with the strong, harsh voice; and celebrations appropriate to the birth of a son were ordered. In spite of his disappointment, Gustavus Adolphus, holding the baby girl in his arms, said: "Let us be grateful to God. I hope this daughter will be as a son to me." He would not cancel the public rejoicings, and Christina was welcomed by the Swedish people as a "prince." But her mother, Marie Eleonora of Brandenburg, a woman of weak character, had taken a dislike to her, even, it was said, to the extent of "arranging accidents to put her out of the way."

     When, at the age of two, Christina accompanied her father to Kalmar fortress, the governor hesitated to fire the customary salute, for fear of frightening the child. But the King commanded: "Shoot! She's the daughter of a warrior!" And the little girl clapped her hands and laughed at the cannon thunder. Four years later, on the battlefield of Lutzen, came the King's death as hero of the Protestant Religion.*
     *It is said in the Writings that Gustavus Adolphus was "moved by the Lord to support the Reformation, that it might not be extinguished in Germany by the Pope." (Invitation 24.) Swedenborg also says: "He, with the rest of his family, spoke with me for some days." His state in the spiritual world is then described. (Spiritual Diary 3191.)

     Marie Eleonora now suddenly assumed an exaggerated maternal attitude towards her daughter, lavishing affection and caresses upon her, and demanding her continual presence. She imprisoned Christina and herself in candle-lit rooms hung with black draperies where hideous dwarfs capered about. In a coffer in Christina's very bedroom reposed the heart of Gustavus Adolphus. No wonder the little girl's nerves were affected by such gruesome surroundings, as well as by the mournful woman who clung to her and smothered her with nauseating kisses! Alter two years of this, the Chancellor, Axel Oxenstierna, returned to Sweden, and Christina was restored to the guardianship of her uncle and her father's sister, and to the companionship of her cousins.

Among these was Charles Gustavus, for whom she had a great affection, and whom she promised in a childish manner one day to marry.

     She was instructed in religion by the learned Matthaei, but from the beginning Christina was a skeptic. Taken at eight years to hear the annual sermon on the subject of the Judgment Day, she was horrified, and demanded to know why she had not been warned of this sooner. "Will it happen tonight? What is to become of me?" she asked. The child was soothed, and the second year she laughed at it, and asked "if all the rest of religion was a fable, too, like this Day of Judgment which never came?" For which she was duly rebuked.

     But the classics she accepted whole-heartedly, quickly mastering the reading of Greek and Latin works. Science was a recreation to her. Twelve hours of study a day was not too much to satisfy her eagerness to "know everything." But in spite of this scholastic turn she loved outdoor sports, and could master any horse. In man's habit she would spend many hours in the saddle. If such a schedule left only some five hours for sleep, Christina was not dismayed, and found equal enjoyment in her tutoring on statecraft by the great Chancellor himself.

     Then, too, some time could always be saved by cutting down the dressing hours. Said Christina: "Some people are silly enough to be slaves and martyrs to clothes and fashions, and are unhappy if they do not spend their lives between the mirror and the comb." She made a toilet only on state occasions, and then allowed but half an hour for it. Her hair otherwise was dressed once a week, and the garments of this "least curious in clothes of any woman" were usually spotted with ink. Preferably she attired her rather plump and feminine figure in doublet and hose, flat shoes, a mariner's tie, and a plumed cap. Conceited and egoistic, she loved to shock those whose opinions rested upon petty proprieties.

     At eighteen, Christina, seated upon a silver throne, took the oath as "King of Sweden," promising, among other things, to maintain the national religion. The coronation was a magnificent pageant. Guards in yellow and black, and trumpeters and drummers with silver drums, preceded the nobility and gentry of the country in a long procession.

Her majesty, seated in a crimson velvet carriage richly embroidered in gold, and surrounded by her officers,-Count Magnus Gabriel de la Gardie, now her favorite, carrying the Royal Banner, and her cousin, Charles Gustavus, at her side,-received the emblems of state,-the Golden Keg-, the Golden Apple, the Sceptre and the Sword.

     The victory of the Swedish arms in Germany interested the young Queen very little, and her first effort was to force peace as soon as possible, to the detriment of Sweden's gains from the Thirty Years' War. Equally little was she concerned for the welfare of her stricken peasants, impoverished, as they were, by military burdens and frequent famines. She wanted to see herself surrounded by a luxurious court, and did not hesitate to create knights by the hundreds and endow them with handsome gifts and grants from the Crown estates. Most favored of all was Magnus de la Gardie, upon whom she lavished Vast honors and enormous sums of money. Because of his French blood and courtly mien, he was much more to Her Majesty's liking than the unmannerly warriors of pure Swedish blood. She despised the intellectual and cultural inferiority of her country, which knew so little of the fine arts or philosophy.

     Charles Gustavus, her cousin, had not forgotten her promise to marry him, and Pressed his suit; but, now that Christina knew her own mind, and perhaps a little on De la Gardie's account, she would hear Pone of it. "I cannot promise to marry you at all. I can only promise that I will not marry anyone else." And: "If I decide never to marry, I will make you my successor to the throne. You shall be my heir." Among the suitors she rejected were two Danish princes, Philip of Spain, and later Charles II of England. Attributed to her also is the saying: "I would rather die than be married." and "I am as likely to give birth to a Nero as an Alexander. I would rather designate a good prince and successor capable of holding the reins of government than marry at this moment." When reminded that all the world would talk when it heard of her decision, she said: "When they've talked enough, they'll soon find something else to amuse them."

     In Paris, philosophy was then the fashion, particularly that of Descartes, which had upset all former rules of thinking, and liberated the human mind from the Aristotelian dogmas which had done so much for the Catholic Church.

[PHOTO OF CHRISTINA]

Descartes believed in questioning everything except the consciousness of thought, and from that point he built up the principles of his philosophy directly from experience and reason (a posteriori).* For the sake of seclusion, Descartes was living in Holland, but Queen Christina persuaded him to come to Sweden to instruct her in philosophy. When the ship arrived, the Queen inquired of the pilot what manner of man he had brought. "Madam," he said, "I have not brought you a man, but a demi-god!"
     * It will be recalled that Swedenborg heard a discussion in the other world during which the disciples of Aristotle, Leibnitz and Descartes presented their opinions concerning the nature of influx, the verdict being given to the disciples of Descartes, who had expressed the true idea of spiritual influx. (T. C. R. 696.)

     But where, in an already crowded day, was Christina to find time for the lessons in philosophy which she so greatly enjoyed? Where, indeed, but at the unnatural hour of five in the morning! The climate, the effort, the hour, were too much for a delicate constitution; and when, on February 1st, 1650, Descartes died of pneumonia, in Stockholm, Christina was considered largely to blame. But his short visit had had a powerful effect upon the mental life of Sweden. It was the beginning of an era of philosophers at the Court. From all countries they came and were welcomed, bringing with them precious books and manuscripts, until Christina's library became the most famous private library in the whole world. Works of art, precious medals in gold and silver, clocks, and mirrors, were brought from all parts of the world. Dancers, singers and actors came, and were extravagantly showered with honors.

     But the intense life that Christina was leading began to tell upon her nerves, and in 1651 she became seriously ill. Bleeding did not help the already exhausted woman, and the learned Saumaise sent to Paris for Bourdelot, a fashionable doctor who relied upon psychology for his greatest effects. He was a man of charming personality, and won Christina immediately. "Your Majesty needs amusement! Forget the classics far a while, and give your great brain a rest!" Instead of discoursing on philosophy, Bourdelot sang Italian love dirties to her, to the languorous accompaniment of a guitar. Of intriguing Rome, of piquant Paris, of lemons, and oranges, and sunshine, he told her, and opened for her the doors to a brighter world.

     Christina had never been a model of piety, and in her new frame of mind her conduct in church became a cause for scandal. She would sit there in a lounging attitude dreaming, and when impatient of the long sermons would begin to play with her little dogs, the noise being heard throughout the church.

     It was at this time that she became actively interested in Catholicism. Two Jesuits were secretly sent by the Pope to instruct her. Christina argued with them until they were almost in despair, but in the end she became a convert. Everything was kept very quiet, however, and as she was not allowed to be in the Holy Church, and at the same time to take the sacrament in the Lutheran Church, she decided to renounce the throne. But before relinquishing her responsibilities toward her people, she was very careful that nothing should be known of her change to the hated Catholic Church until she had secured from them and from her successor the promise of a handsome private income.

     The court was now moved to Upsala to escape the plague, and it was here that Magnus de la Gardie, on account of his intriguing attempts to regain lost favor, fell into complete disgrace with the Queen, and was banished from the Court, never to be forgiven.

     Whether Sweden was altogether disappointed on hearing that her brilliant ruler had resolved to resign in favor of her cousin, Charles Gustavus, is uncertain, but when she made her formal declaration, all the nobles delivered long and flowery orations. On the 6th of June, 1654, Charles Gustavus was crowned King of the Swedes, Goths and Vandals; and Christina, picturesquely disguised as a young boy, left her country for the south and for freedom.

     Opinions varied as to her reasons for the act. Some said that she had abdicated the throne to escape the climate of Sweden, some that it was to avoid marriage with her cousin, others that it was her desire to scandalize the world, others again that it was for vanity, and still others that it was for conscience' sake. "I leave it to everyone to judge the affair according to his own lights," said Christina.

     Her progress through Europe was a succession of stupendous receptions and fetes.

At Hamburg, she attended services in the Church of St. Peter, where, in a sermon preached in her honor, she was compared to the Queen of Sheba who visited Solomon. We may easily imagine how they felt when, after the service was over, a book of Vergil was found in her pew, and she received it with a smile when it was returned to her.

     In the Cathedral at Innsbruck, Christina formally renounced the Lutheran faith. Dressed severely in a black silk gown, with a single cross formed of five large diamonds, she approached the high altar and read in clear, manlike tones a printed formula which the Pope's representative had handed to her. She thereby declared, by the salvation of her soul, that she believed in the faith of the Catholic Church, the doctrine of purgatory and the worship of images, the teaching that no one could be saved outside of the Church of Pome, and that all other Churches were condemned. At the close of this impressive act, a Jesuit Preached on the text: "Hear, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house!" (Psalm 45:10.) Thus the daughter of Gustavus Adolphus publicly renounced the faith for which her father had died!

     In the evening an Italian musical comedy was played for the Queen's amusement, but the organizer apologized, as he feared it inappropriate on such a solemn occasion. To which Christina, who had enjoyed it heartily, replied: "Gentlemen, it is most appropriate that you should entertain me with a comedy this evening, after the farce I played for you this morning."

     In Pome, the Pope had made elaborate preparations for her reception, a silver coach being designed by Bernini for her official entry into the Holy City. But Christina chose to appear astride a white horse, booted and spurred, in golden breeches and a huge plumed hat, to the amazement of all. The magnificent Palazzo Farnese was placed at her disposal, but its famous statues had been prudently draped in white folds, from which the gods and goddesses coyly peeped out. "How like a priest!" was Christina's remark, as she gave orders that they should all be removed. She then proceeded to unpack and install some of her own most daring masterpieces.

     It is said that "the Pope had expected a crowned saint smelling of holiness, a convert who read long prayers, did good works, and was an example to others.

Instead, he found a remarkably free woman, who laughed at those who had covered the statues, made jokes during services, and, worst of all, turned the heads of the Cardinals." (C. Grimberg: Svenska Folkets Underbara Oden, Vol. III, p. 522.) And she made the most amazing requests of the Pope, such as to be allowed to read all the books on the Index Expurgatorius, which was granted, with the exception of the Old Testament!

     From this point we must pass rapidly over the many interesting episodes of Christina's life, her many intrigues and disappointments, and her frequent visits to Sweden in the endeavor to collect the revenues which her former subjects certainly did not pay ungrudgingly to a queen who had deserted them and their religion. She lived in Rome to the ripe age of sixty-three. If her desire had been to gather about her the: most intelligent and amusing of people, and to live a life of luxurious comfort as the central star of a brilliant court, she had her wish. She shunned all that was boring and stupid, to such an extent that she never hesitated to break up a sphere of that kind, even at the price of manners or modesty. The revenues collected with great difficulty from the poor people of Sweden were extravagantly spent at her palace, the Riario, where her magnetic charm never failed to provide the Cardinals and other dignitaries with ample entertainment.

     Innocent XI, before he was elected Pope, was among those frequently seen in Christina's box at the opera. But after he became Pope, he was very hard on all kinds of amusements, and issued an edict forbidding ladies to appear de'collete. Christina had the impudence to go with her ladies to an audience with the Pope clothed in the chaste white garments of angels, while the court could hardly contain their mirth. "I have known four Popes, not one of whom had common sense," she wrote.

     By appointment of the Pope, Cardinal Azzolino was finally given supervision of Christina's household, and between the Cardinal and the Queen there grew up a friendship which was quite possibly that of real love. He was both courtier and poet, dreamer and man of affairs, and her letters to him are sufficient proof of her passionate devotion to this noble man.*

He survived her death, on April 19, 1689, by only two months. She was given a magnificent funeral, and a beautiful sarcophagus, which may be seen in St. Peter's at Rome.
     * Swedenborg is credited with the statement that, in the other life, Louis XIV had married Queen Christina. (Tafel Documents, Vol. II, p. 703.)

     The verdict of history points to Christina's life as a striking example of egotism, from beginning to end. Authorities agree that she was extremely gifted and highly endowed intellectually, and that her brief reign gave Sweden a permanent impetus towards cultural and scientific development. But in the opinions of historians she lacked practically all instincts of patriotism, and was extravagant and vainglorious to a degree, ending her days in a miserable condition of destitution, a lonely, unhappy woman-without lands, without a crown, without a mate, without even the means of support,-an example of the axiom that no one, however great, can attain happiness who thinks only of satisfying selfish desires, to the exclusion of interest in others.

     But how little they or we know of the internal spiritual condition of any human being! Their conclusions, arrived at from the illumination of natural light, are based largely upon appearances in the external life. Spiritual light reveals quite a different picture. In the other life, Swedenborg found Christina living in attractive surroundings. She saw clearly the falsities of the Catholic Church, and had a remarkable insight into the nature of the Lord's Divinity. From the account given in the Diary one may certainly draw the conclusion that she was ultimately saved.

     The way to heaven may be littered with mistakes, idiosyncrasies, faults and evils, while the broad and easy highway is often adorned with the seven deadly virtues, carefully suspended for all to behold. The great question upon which it all hinges is whether one has a conscience formed by religion, or not. Christina evidently had such a conscience, and this may very well be kept in mind when considering the facts of her life. Who knows whether it was not after a tremendous inward struggle that she gave up the faith of her father and country,-a faith that was, after all, false, because separated from charity? Who knows what caused her to relinquish the throne? "Women," she said, "are not capable of ruling a kingdom, and all those who have tried to do so have made themselves ridiculous." In which she showed uncommonly good sense, a virtue that is highly rated in the Writings.

But it is in the attitude towards marriage that every woman shows her real self. In spite of the many foolish and scandalous reflections upon Christina's character, there are ample grounds for believing in her nobility in this respect. Evidence of this may be found in her confessions, entitled "Memoirs Dedicated to God," where also she says: " Thou hast given me a heart which could devote itself only to Thee; Thou hast formed it of such an admirable and vast capacity only to be filled by Thee. This heart was Thine from the moment it first beat in my breast."
PERPETUAL YOUTH. 1932

PERPETUAL YOUTH. 1932

Long, long ago, when Earth was young,
And times their fleeting steps with quicker rhythm paced,
No burning Summer slept in Autumn's chill embrace,
Nor Spring awaked from slumbers Winter-wrapt;
But Tellus, our fair globe, spun rapid round,
And, with a constant prayer,
Besought the blessed warmth and light
Of her beaming parent far.
Nor asked for self alone,
But, in return, her filial offering gave,-
A beauteous face of flowering plant and teeming life
Through all the glad year of brief-run days.
Then was the youth of our now sluggish sphere,
Aged daughter of the sun.

But though the silver locks of age
Now drape the wrinkled face of Earth,
And now our world, on pinions swift,
A tardier round pursues,
Granting but one short season's joy
Of ancient paradise,
Yet may the sons of men
Resigned, contented, be
With heaven's recompense,-
The vision lovely and the picture sweet
Of youth perpetual.

PLANET MERCURY 1932

PLANET MERCURY Rev. GEORGE DE CHARMS 1932

     AN ADDRESS TO CHILDREN.

     If you will think for a moment you will see that everything in the world must be made up of parts. Each part has its own place, its own work; and only when all the parts work together can there be order and harmony. Consider how your body is made up of many parts, called organs. You have eyes and ears, a tongue, hands and feet; and inside you have many organs that you do not see. Each of these has its own work to do, and all of them must work together if you are to be well and happy.

     So it is with the whole universe. It consists of many earths, far more than you can count. In the sight of the Lord, all of these together are as a Gorand Man, Each earth is created for a special use. The people who live on it are different from those of other earths, so that they may perform a particular work better than others,-a work which is necessary to the well-being and happiness of this Gorand Man.

     When the Lord permitted Swedenborg to journey in the other world to some of these earths, and to speak with the spirits who had lived upon them, it was in order that we might learn something about their work in the great universe of worlds. For if we can learn what use they perform we may come, in some measure, to understand them and love them.

     The first earth to which Swedenborg journeyed was Mercury. This planet turns, as our earth does, around our sun, but in a much smaller circle. We are about 91 million miles away from the sun. But Mercury is only about 43 million miles from the sun. This is the reason why, when we look for the planet Mercury through a telescope, we always find it near the sun, sometimes on one side of it, and sometimes on the other.

     Swedenborg often spoke with the spirits of Mercury. He lived among them, and saw them every day for many weeks. He says that they are about the same height as the men of our earth, but are more slender, and that the women, while very beautiful, have faces that are smaller than ours. Swedenborg saw one of these women wearing a cap on her head made of a cloth like linen; and although it was different from anything that is worn on our earth, it was very becoming to her. He saw also a man who wore a close-fitting suit of dark blue which was pleasing to the eye. He tells us that on that earth there are oxen and cows like ours, only much smaller-about the size of our deer.

     The spirits of Mercury are great travelers. They do not like to stay in one place. They journey continually from one heaven to another, and visit the spirits of many earths, not only in our solar system, but also beyond it in the starry heaven. They do this because they are always eager to learn new things. They have a remarkable memory, and wherever they go they ask questions and notice everything, looking around with keen interest, trying to discover something they had not known before. For this reason they become very learned, and they are able to teach other spirits. This they gladly do when they are among their own people, but when they meet strangers they would rather ask questions than teach.

     But although these spirits of Mercury are continually learning new things, they are not interested in the kind of knowledge that the men of our earth value so highly. They desire only the knowledge of heaven. They do not like to talk about earthly things, and when these are spoken of they try to change the subject. Swedenborg once brought some of these spirits near to our earth, that they might look through his eyes upon the scenes with which he was familiar here. He showed them broad fields with waving grass, bright in the summer sunshine. A winding river flowed through them, with patches of woods here and there; and there were gardens on the river banks where flowers of many colors bloomed.

It was a scene such as would be delightful to us, and Swedenborg wanted the spirits of Mercury to admire it also. He wanted to know whether it was like anything they had seen on their earth. But they refused to look at it or to speak about it; and by a magic power they possess they made a great cloud come up and hide the sun, so that the whole scene became dark, as with a threatening storm. They caused snakes to appear in the grass and among the flowers, and turned the waters of the river black and muddy. When Swedenborg asked them why they had so spoiled this beautiful scene, they replied that they did not like to think of such things, but only of what is heavenly.

     From all that Swedenborg tells us about these spirits we can form some idea of their place and their work in the Gorand Man. They belong to the brain, and especially to the memory. This is the reason why they are always traveling around and trying to learn new things. They are like your own thoughts, which are ever-changing, ever-traveling. You know how, when you are trying to study, your thoughts will often carry you far away out of the school room into the fields where you would like to play. It is very hard to keep them fixed upon your task. Just so, these spirits of Mercury are always traveling about through the universe, and bringing back strange and interesting thoughts from those who belong to other heavens.

     This is a very valuable work indeed. Unless your mind were always active, always reaching out to learn something new, you could not grow wise. Of course, if you merely let your thoughts wander where they wish, you will not grow wise.

     Thou have to learn to hold them back and concentrate them upon what you are doing; and a great deal of your training is to teach you how to do this.

     But the spirits of Mercury do not seek wisdom such as ours. They wish only to become learned, and their wisdom consists in knowing things. This, indeed, is the wisdom that belongs to your memory, which is like a great storehouse where treasures are kept that will later be needed. Unless this storehouse were filled with knowledges, you would not be able to think; and therefore the gathering of knowledge into the memory is an important use.

This is what the spirits of Mercury do for the Gorand Man, providing knowledges, and storing them up to be used by angels in other heavens.

Especially can we learn from them the importance of three things. First, to notice. Always look carefully to see exactly what things are like; notice every new thing you see; notice the difference between this and things you already know. This is the way you will fill your minds with knowledge. But having noticed, it is even more important to remember. In this the spirits of Mercury are much more skillful than those of our earth. We forget very many things. We find it hard to remember. The Lord, in His Word, often tells us how important it is to remember, and especially to remember Him and His Commandments. But we are always forgetting. This is not so with the spirits of Mercury, who remember everything that they have ever seen, and can tell about it whenever they wish. So we can learn from these spirits how to notice and how to remember. But, more than all else, we can learn from them that the things which it is most important for us to notice, to learn, and to remember, are not the things of this earth, but the things of heaven. For only out of the knowledge of heavenly things can the Lord produce true wisdom in our minds.

LESSON: Deuteronomy 6: 1-12.
MUSIC: Hymnal, pages 133, 87, 193 (no. 116).

PIONEERS IN THE MIDDLE WEST 1932

PIONEERS IN THE MIDDLE WEST Editor 1932

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     The passing of Mr. John Forrest on December 28th last, in his seventy-eighth year, directs the thought to the ways of Providence in promoting the establishment of the New Church through the instrumentality of a few individuals, here and there, who for a time are as "burning and shining lights" in a dark world. Walking in the footsteps of his father as a pioneer in the upbuilding of the New Church in Chicago, John Forrest, for over forty years, was such a beacon light. The pastors and people of that period will now recall with appreciation and gratitude his signal contributions to the cause, whether it was by communicating to others the sphere of his love for spiritual things, and his zealous spirit in fostering united effort, or by his actual labors in maintaining the temporalities of church work. He was fond of saying that he belonged to the "ancient and honorable order of janitors," for he found joy in such self-sacrificing devotion, as his meed of service to the common cause. Characters of this kind will be found to adorn the pages of the history of every New Church society.

     From a biographical sketch of the life of Thomas Lawrence Forrest, which appeared in NEW CHURCH LIFE in 1904 (p. 329), we learn that he was born in Cork, Ireland, May 26, 1819, "inheriting from a long line of ancestry, both English and Irish, those agreeable traits of character-a warm heart and a clear intellect-which, when combined, distinguish the Celtic race."

Coming to America in 1840, and settling in Chicago, he became a receiver of the Heavenly Doctrines, and, in 1841, joined the newly organized Chicago Society of the New Jerusalem, of which he was the first Secretary. Thirty years later, in 1877, he supported the Academy movement, after the coming of the Rev. W. F. Pendleton, who said of him: "Father Forrest, teaching in the little Sunday School on Lincoln Park, took hold at once. His warm interest in the Doctrines, and in the distinctive Academy uses, was an inspiration to us all." His active participation in the uses of the Immanuel Church was later emulated by his son, John, who, in 1903, took a leading Part in the formation of Sharon Church, of which he became Treasurer. He remained a devoted member of this society until his death.

     For many years he had lived with his brother, Thomas Lawrence, Jr., and his sister, Bessie, at the family home in Center Street, and here the funeral service was held, and the Pastor of Sharon Church spoke as follows:

     A TRIBUTE TO JOHN FORREST.

     BY THE REV. W. L. GLADISH.

     Speaking on behalf of his many friends in the Church, as well as for myself, I cannot forbear saying a word about our dear friend who has gone before us into the life eternal. To our minds, his most striking characteristic was his love for the Heavenly Doctrine, as revealed in the Theological Writings of Emanuel Swedenborg His belief in the Writings as the truth of God was as simple as a child's, and yet at the same time it was keen and discriminating This faith and love formed his whole mind and character, giving him keen insight into the motives and loves which from within secretly rule most men, giving him his rugged love of truth and his sincerity, his hatred of all sham and hypocrisy.

     He had the highest ideals of what is fit, proper and beautiful in all departments of life, and was therefore critical of all that fell below the ideal.

He was so frank in speaking openly to those who did wrong that he sometimes gave offence. But he also had such a warm love of his friends, and of all good men, that he rarely failed to retain the affection and friendship of all who knew him. He had a warm heart; and a friendship once formed continued throughout life, ripening with the years. He had a great interest in the young people, and was instrumental in finding business positions for many young men.

     For many years the ruling passion of his life has been the establishment of the General Church on the sure foundations taught by the Academy. To this end he has given warm and intelligent support to her priests, and to all her uses; not with the idea of building up any hierarchy or ecclesiasticism, but as the Lord's way of teaching and leading men in the paths of happiness and wisdom, and so providing for the salvation of the human race.

     I like to think of his entering upon the activities of the life after death; how it will suit him, and how he will delight in it! There the realities of life appear in their simplicity and beauty, stripped of the thick veil of flesh and the conventions of our material civilization. He will enter upon that life, not as a stranger, but as one who by daily reading and meditation concerning it has prepared himself to step into its uses like a native. He will quickly find his old friends with whom he labored in the Church, who have gone before him; he will renew his friendship with them, will inquire concerning the progress of the Lord's kingdom in that world, and will tell them of what is being done here.

     We shall greatly miss him. As his pastor, I shall miss his hearty responses in the service, and his warm commendation of any good thing he might find in the sermon. Yet I am sure we shall none of us grieve that he has gone, but shall rather rejoice that he was found ready for promotion to the higher life; that he has been mercifully taken from the growing infirmities of old age into a world where he will renew the vigor of his youth, where he will soon find his place to serve the Lord and His kingdom in that use for which his life here has prepared him; where he can begin all over again, with all the warmth of love and the wisdom of life acquired here, untrammeled by the infirmities of the world and the flesh; where he can enter into the joy of his Lord,-the joy of unselfish use and service to the neighbor without thought of reward.

NOTES AND REVIEWS. 1932

THE "SEVEN SEALS" IN SWEDISH.

BOKEN MED DE SJU INSEGLEN (The Book Sealed with Seven Seals). By Theodore Pitcairn. A Swedish Translation. Stockholm: Bokforlaget Nova Ecclesia, 1931. Paper, 92 pages. Price, Kr. 1; cloth, Kr. 2: The Rev. Gustaf Baeckstrom has kindly sent us a copy of this well-printed, pocket-size booklet, and we are pleased to see that the work has now been made available to Swedish readers. Its value as an introduction to the Heavenly Doctrines, both to the young in the New Church and to the stranger, has been widely recognized, as evidenced by the number of translations that have been made.

First published in 1925, the sale at the Cathedral in Bryn Athyn soon called for a second printing, which took the form of a revised edition, with added chapters, in 1927. A Dutch translation of the work was published at The Hague in 1926, and a Spanish version appeared in Mexico in 1929, this being reprinted serially in HERALDO DE LA NUEVA IGLESIA at Valencia, Spain. Last year a Sesuto version was brought out by the Mission Print Shop at Alpha, South Africa.
BEYOND THE CHINESE WALL. 1932

BEYOND THE CHINESE WALL. 1932

"There were with me some spirits from [Lesser] Tartary, who lived outside the Chinese wall, saying that their country is populous; nor do they know anything about war, saying that they are without the love of reigning, and that they give the government to those who profess themselves able to rule and govern, and that if such a one cannot do it, he is rejected with a fine; those who do what is right and just are loved. They said that all are engaged in work, and that they banish the lazy. They say that sometimes Christians come to them, and they marvel at their saying that God is a Man, for they believe that all men know this. They also say that they have the commandments of the Decalogue, and that they live according to them because God so wills.

They said that they have a holy book, concerning which others do not know, and that they understand it; inquiry was made, and it was the Psalms of David. They call the Chinese their friends, because they are of their nation; nor do they think of war, saying, that if any strangers should come, then, unknown to them, they would all depart, taking their provisions with them. I also saw a Christian preacher with the spirits of that region. They are of a tranquil disposition." (J. Post. 133. See S. D. 6077.)

"I have spoken with spirits and angels in the spiritual world who were from Great Tartary, and it was made manifest to me that the Ancient Word is still among them. . . . They do not suffer strangers to come among them, except the Chinese, with whom they cultivate peace, because the emperor of China is from their country. They are so populous that they do not believe any region in the whole world to be more so; which is credible also from the wall so many miles long, which the Chinese constructed long since as their safeguard against invasion from them."
PROSPECTIVE STATUE OF SWEDENBORG. 1932

PROSPECTIVE STATUE OF SWEDENBORG. 1932

Reporting an interview with Carl Milles, the Swedish sculptor, the Philadelphia Public Ledger, January 17, 1932, notes that he is at work on a sketch for a statue of Swedenborg, and recalls that he made two sketches for such a statue while in London several years ago. "The first showed Swedenborg kneeling and supplicating God. At his side was an altar with fire burning in its depths, while from the flame an angel emerged. But the Swedenborgians did not like the sketch. There was no smile on the face, and they wanted a smiling Swedenborg. 'But you see,' said Mr. Milles, 'I couldn't make him smile. For me he was a man of deep feeling, a man who had seen more deeply than other men in the world. So I had to refuse to make the change, and when I wouldn't make Swedenborg smile they did not want the statue. The second sketch is the one I am working out for Philadelphia. It shows Swedenborg kneeling and trying to touch the zodiac with his uplifted hands.'"

The objections to the first sketch were more pronounced than is here stated. One New Church minister described the whole as an "abominable caricature," and the Rev. E. J. E. Schreck, in the Birmingham Post, said that the "angel" was a "travesty," and that Swedenborg's face was "strangely at variance with the features of authentic portraits of him, and with the intelligence, nobility, and benignity they express." (New-Church Herald, February 26, 1927.)

LATIN WORD 1932

LATIN WORD Rev. THEODORE PITCAIRN 1932

     I. THE INTERNAL SENSE OF THE WORD AND THE DOCTRINE OF THE CHURCH.

     II. THE JOTS AND TITTLES OF THE LATIN WORD.

     The Internal Sense of the Word and the Doctrine of the Church.

     In the Arcana Celestia, no. 9034, we read: "The truth of the internal sense of the Word is the same as the genuine truth of the doctrine of the faith of the church." The Word in all its senses is infinite, as is evident from the fact that all love and wisdom of angels and men to all eternity will be drawn from it in ever-increasing measure. The doctrine of heaven and the doctrine of the church are necessarily finite, because heaven and the church are finite vessels. Yet we read that: "It is to be known that the true doctrine of the church is that which is here called the internal sense; for in the internal sense are truths such as they are with the angels in heaven." (A. C. 9025.) Hence it is evident that a distinction must be made between the internal sense as it is in itself and the internal sense such as it is in heaven and the church; and yet the internal sense as it is in heaven and the church is the internal sense itself as seen by finite men and angels. The Latin Word calls itself the "Celestial Doctrine," the "Doctrine of the Church," and the "internal sense of the Word." Yet, as the Latin Word is the Second Coming of the Lord, and is thus infinite in all its senses, it is evident that a distinction must be made.

     The internal sense of the Latin Word is the doctrine of heaven and the church, not as they actually are, but as they are seen presented before the Lord.

Concerning this presentation we read: "In the literal sense there is scarcely anything that does not appear destitute of order, but when it is being read by a man, and especially by a little boy or girl, it becomes more beautiful and delightful by degrees as it ascends, and at last it is presented before the Lord as the image of a man, in which and by which heaven is represented in the whole complex, not as it is, but as the Lord wills it to be, namely, a likeness of Himself." (A. C. 1871.) What is presented before the Lord is necessarily eternal; thus it is the heavens to eternity, such as the Lord wills them to be. The Latin Word is the doctrine of heaven and the church in the above sense. The actual doctrine of heaven and the church is the internal sense that has consciously been seen by the actual heaven and the actual church, and this is necessarily finite and limited; and yet it is an actual seeing of the internal sense, in so far as the Lord has opened the mind for its reception. And when received, it is communicated from man to man; this doctrine makes "The Communion of Saints."

As men and angels differ by discrete degrees, between which there is no other relation than that of correspondence, so also does the doctrine. In the Arcana Celestia, no. 4279, we read: "The sense of the Word is according to the heavens; the highest sense of the Word, in which the Lord is treated of, is for the inmost or third heaven; its internal sense, in which the Lord's kingdom is treated of, is for the middle or second heaven; but the lower sense of the Word, in which the internal sense is determined to the nation that is named in it, is for the lowest or first heaven; but the lowest or literal sense is for man while still living: in the world, who nevertheless is such that the interior sense, and also the internal and highest sense can be communicated to him. For man has communication with the three heavens; for man is created to an image of the three heavens, so that when he lives in love to the Lord and in charity toward the neighbor, he is a heaven in the least form. Hence it is that within the man is the Lord's kingdom, as He Himself teaches in Luke: 'Behold the kingdom of God is within you.'

These degrees are further described in the Apocalypse Explained, nos. 449:2 and 538, as follows: "There are with man three degrees of life, inmost, middle and ultimate; the inmost degree is that in which are those of the third heaven," etc. "That there are three degrees of man's life, as there are three heavens; they with whom the third degree has been opened are as it were in a pure etherial atmosphere. . . ; they, however, in whom only the second degree has been opened, are, as it were, in an aerial atmosphere. . . ; but they with whom the first degree has been opened are, as it were, in a watery atmosphere, thin and pure."

     It is obvious that those who have the first degree opened are in the internal historical sense of the Word, that they who have the second degree opened are in the spiritual sense of the Word, and that they who have the third degree opened are in the celestial sense of the Word, and that it is impossible to enter into these senses prior to the opening of the degrees, although all the senses have been laid down in the literal sense of the Latin Word. To be introduced into the spiritual* sense of the Word prior to the opening of the corresponding degree would be like taking a fish out of water. To enter the celestial* sense prior to the opening of the corresponding degree would be like a bird flying into the pure ether. As the spiritual-natural see only the internal historical sense of the Word, their doctrine is of that sense; as the spiritual see the spiritual sense of the Word, their doctrine is of that sense; and as the celestial see the celestial sense of the Word, their doctrine is of that sense; and there is no other relation between these doctrines than that of correspondence. These respective doctrines are the internal sense of the Word as actually seen by men and angels; for we read: "The internal sense is for the angels, as also for those men to whom, of the Lord's Divine mercy, it is given, while they live in the world, to be like angels." (A. C. 2242.) It is obvious that the literal sense of the Latin Word is for all in the New Church, thus for the young, and for those who have not yet become regenerate. That those "who are not regenerated cannot possibly have any idea of the internal sense," is taught in A. C. 4027.
     * Corrected by NCL 1932:240.

     That the Convention and Conference are not in the internal historical sense of the Word, is evident from the fact that they have no perception of the internal state of the Christian world, that is, of Catholics and Protestants; and yet this is the subject of the internal historical sense of the Latin Word; for the internal historical sense treats of the state of the nations mentioned.

That the General Church is not in the spiritual sense of the Word, is evident from the fact that it does not know, and many believe it is impossible to know, the internal state of the New Church and the man of this Church; and yet it is the: internal state of this Church, and of the man of this Church, that the spiritual sense treats of; for the internal sense is always present, and is never merely past or historical.

The reason man can enter into the discrete degrees within the Word is because in the literal sense there are gates. Gates signify the cognitions of truth and good; the wall is the literal sense of the Word. Thus the gates are the places in the literal sense where the cognitions of good and truth are manifestly laid down in the literal sense. But in spite of the fact that the spiritual sense is manifestly laid down in the literal sense, man cannot see the gates unless his eyes are opened by the Lord. (See H. H. 429.) That the gates do not admit all, is evident from their use, which is not only to admit, but also to prevent admission to those not authorized to enter. Hence, although the Christian Church has the New Testament, in which are many gates, still it has not a single genuine cognition of good and truth, for it has not entered through the gate into the city. In order to enter, there must always be an active cooperation on the part of man; and it is never the result of direct reading alone, but is always an act of creation on the part of the Lord, the man co-operating. This is what is meant when it is said: "Those are said to see the back parts of Jehovah, and not His face, who believe and adore the Word, but only its external, which is the sense of the letter, and do not penetrate more interiorly, as do those who have been enlightened, and who make for themselves doctrine out of the Word, by which they may see its genuine sense, thus its interior sense." (A. C. 10584.) The same applies to those who read the literal sense of the doctrine of the church as formulated; for a spiritual truth is always a spiritual creation of the Lord within man, and can never come from without. Were not this true, it could not be said that the Christian Church has no cognition of good or truth.

That the Latin Word does not give any cognition of good and truth unless seen in the light of genuine doctrine, is obvious from the Convention and Conference.

That these bodies are not in the internal sense of the Word, although they have the Writings, is evident without demonstration.

     Not only is every spiritual truth within the church an act of creation by the Lord, but, in order that it may be preserved, it must continually be created anew; for preservation is continuous creation.

     When a spiritual truth in the church is not created anew every moment in the church, it becomes a mere scientific,-something of the external memory. Thus the doctrine of the church is due to the presence of the Lord in the church, from within as well as from without; and apart from genuine doctrine the Latin Word gives no enlightenment.

     The Jots and Tittles of the Latin Word.

     We read in the Word Explained: "Not a word which I set forth and write is mine, as I can sacredly testify. Wherefore, if anyone should attribute to me one jot (iota) of the things written, which are truths, whether they be on earth or in heaven, he inflicts such an injury on God Messiah Himself that he can be forgiven by no one except God Messiah Himself." (W. E. II: 1654.) Further in the same work: "The things which have been written here now have appeared to be Divinely inspired; for the very words, although not dictated, have still been sensibly inspired. All the other things which have happened in connection herewith are more and more holy than they can be revealed here. Still I sacredly confess this: that not a syllable, or the smallest bit of a word of these things, is from me." (W. E. III: 3764.)

     While the above words are quoted from the Word Explained, no one would contend that the inspiration of the later works, which followed the Word Explained, was less perfect than the inspiration which Swedenborg had at this early period after introduction into the spiritual world. To say that every jot, every syllable, and every smallest bit of a word, was from the Lord, and was sensibly inspired, in the Word Explained, and not in the works that follow it, would be an obvious absurdity. That the letters in which the Latin Word was written have a spiritual signification is clearly indicated in the Memorabilia, "In the spiritual heaven the writing is in . . . Latin letters." (S. D. 5561)

This number, in application to the spiritual sense of the letters of the Latin Word, was pointed out by the Rev. E. S. Hyatt in one of his sermons.

     Not only was Swedenborg prepared from his youth to be the instrument for the Second Coming of the Lord, but the Latin language, as to its origin, etymology, and use of letters and words as to the least detail, was prepared by Providence, working in particulars and singulars for its Divine function as the medium of the Latin Word. Part of this preparation was the fact that Providence led the Christian Church to use the Latin language as the medium of its creeds and doctrines. To maintain that the Lord, by His Providence, prepared the Hebrew and Greek languages, as to their particulars and singulars, for the giving of the Word, and that Providence did not so act in regard to the language which is the "most excellent of revelations," and is the medium of the Second Coming, is in itself profane.

     We read in the Doctrine of the Sacred Scripture: "It is wonderful that the Word in the heavens is so written that the simple understand it in simplicity, and the wise in wisdom; for there are many points and marks over the letters, which, as was said, exalt the sense. The simple do not attend to these, nor do they know them; but the wise attend to them, everyone according to his wisdom, even to the highest." (S. S. 72.) That a similar law applies to the third Testament, has not as yet been acknowledged.

     That every least word in the Latin Word has an internal sense which opens by discrete degrees even to the Lord Himself, is manifest from the following consideration: Every word of human language has a meaning and purpose. If, as some have supposed, in the Writings only the sentence or the ideas of the sentence were the ultimate of the Divine, then the ideas contained in the words, which in such case would be human, as they ascended into heaven, would cause the utmost confusion by being mixed with the Divine ideas which were contained in the sentences. Such a conception involves the idea that there are two distinct natures in the Writings, that is, in the Lord in His Second Coming,-a Divine and a Human.

     That the Latin Word contains natural ideas which could by no means be written in heaven, and can have no communication with heaven except by correspondence, is illustrated by the dates that occur in the Writings; as, for example, the 19th of June, 1770.

It is obvious that such a date could not have existence, as such, in the True Christian Religion as written in heaven. Not only is the general idea of a date a merely natural idea, but each word and number of the date expresses a natural idea, which cannot ascend to heaven, except by the medium of correspondence.

In this paper we will confine ourselves to one illustration of the spiritual sense of a particular of the Latin Word. The phrases, "To believe in God," and "to have faith in God," often occur in the Latin Word. The key to the spiritual sense of these phrases is contained in the word "in." If a man is not in God, he can have no faith in God, and no belief in God. This idea was brought out in the sermons of Mr. Hyatt by translating the phrases: "Faith into God," and "Belief into God." We read in the Apocalypse Explained: "'To believe in God' and 'to believe the things that are from God' are mentioned in the Word; and 'to believe in God' is the faith that saves, but 'to believe the things that are from God' is an historical faith, which, without the former, does not save, and therefore is not true faith." (A. E. 349 end.)

A child is not in heaven, and therefore not in God, although he is in the presence of heaven and the presence of the Lord; and the same is true of the childhood of the church. The spiritual sense of the Word makes heaven, and is the Lord there. A child, and the church as it is in its childhood, cannot be in this sense. The historical faith spoken of is a faith in the literal sense of the Word. This sense is for children, and for the childhood of the church, that is, for the church after its commencement, but previous to its establishment. In this state the Lord is indeed present in the church, but the church is not in the Lord; wherefore, previous to the establishment of the church, there can be no "belief in God," but the church only "believes the things which are from God." It is only later, in so far as its members reject the internal things within the Word, that historical faith takes on the adverse meaning that is given in the number quoted above. From the above it is evident that, before the establishment of the church, the church can only be in the general idea of the phrase, "Belief in the Lord," and cannot enter into the particulars that are involved in the preposition "in."

Frequently the key to the internal sense is to be found in the prepositions and little words. Hence it is manifest how important it is for the church to have an exact translation of the Latin Word.

The nature of the Word is illustrated by the following number: "An object which appears simple, when seen through a magnifying glass, immediately presents to the sight a thousand things not before visible; as animalcules which appear as one obscure object, but when viewed in a microscope not only become many, but each is seen in its form; and if subjected to a still higher power of sight, there are seen organs, members and viscera, and also vessels and fibers." (A. C. 6614.) Such words as microscope, animalcule, and all objects of the natural world which occur in the above quotation, are natural, and must therefore be unfolded, in order that man may enter into the spiritual sense. That seeing through the microscope represents seeing particulars and singulars of the internal sense of the Word, is clearly indicated in Heaven and Hell 269. The primary organs of the animalcule spoken of above are the heart and the lungs, which together represent the marriage pf good and truth. That there is such a marriage of good and truth in the particulars and singulars of the Word, is clear from what is said in the Word concerning the relation of consonants and vowels, and concerning the straight and curved lines of which the letters are composed.

Not only have words dealing with natural objects a spiritual sense, but also abstract terms, such as "the Divine," "God," "Love and Wisdom," "the Infinite," etc. That such words have a correspondential meaning, is evident from the fact that most of such words as occur in the Third Testament also occur in the Old and New Testaments; as, for instance, "glorify," "good," "truth," "spirit," "Logos," and the various names of God. Such words are explained in the Latin Word. That they are open to unfolding, can be seen from the fact that spiritual ideas are ineffable, and as such cannot be expressed in natural language. If a word is to be spiritual, it must ascend into the spiritual mind, and then descend again; it is qualified by this ascent and descent, and is clothed differently in the natural, due to the qualifications that have taken place. A spiritual idea can never arise in the mind by direct reading, but must be the result of this ascent and descent. This is what is meant in the following passage from the Arcana Celestia:

"Those are said to see the back parts of Jehovah, and not His face, who believe and adore the Word, but only its external, which is the sense of the letter, and do not penetrate more interiorly, as do those who have been enlightened, and who make for themselves doctrine out of the Word, by which they may see its genuine sense, thus its interior sense." (A. C. 10584.)

     If the ascent and descent has been according to order, then it contains a sign thereof in itself, namely, the sign of the Prophet Jona. Jona is the Hebrew for dove, and thus represents the Holy Spirit. From this can be seen the signification of the words of the Lord: "Every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned." (Matt. 12:36, 37.)

     The use of the doctrine of the church is to assist all to make the ascent and descent spoken above.

     The reason why the literal sense of the Third Testament, as seen by men apart from the doctrine of the church, appears so exalted that nothing could be more exalted, is on account of the grossness of the men of this earth. This is taught in the Arcana Celestia, as follows: "When the spirits of Mercury were with me while I was writing and unfolding the Word as to the internal sense, and perceived what I was writing, they said that the things I was writing were very gross, and that almost all the expressions appeared as it were material; but it was given to answer that to the men of our earth the things that have been written seem subtile and elevated, and many of them incomprehensible." (A. C. 6929.) But that nevertheless the men of this earth have the capacity of being elevated, is taught in the same number, speaking of the inhabitants of the Earth "when those become angels who have lived in the good of faith and charity, that then they are no longer in external and material things, but in internal and spiritual things, and that when they come to this state, they are in a light above that in which the spirits from Mercury are."

     The natural mind, with its affections, loves to cleave to the letter, and thus remain in natural light. Wherefore we read of those who cling to the things of the natural mind, that "they do not suffer their minds to be elevated out of the natural light into the spiritual light.

With such this is difficult, so much so that they can hardly bear to hear that the Word should have any meaning beyond what the letter in its own sense declares and the natural man apprehends."
THEODORE PITCAIRN.
Chateau les Pleignes,
Grez-sur-Loing, S. et M., France.
December 7, 1931.
CANON OF THE WRITINGS 1932

CANON OF THE WRITINGS GEORGE F. POOLE 1932

Editor of NEW CHURCH LIFE:
     In the report of the brief remarks I make at the British Assembly last August, these words occur: "I believe that the Writings are the Word, but would it not be more correct to say that the Writings contain the Word? Not that they are per se the Word, any more than the Bible is, but that they contain the Word. It has been defined for us which books of the Old and New Testaments are the Word, but the books of the Writings which are the Word have not been defined exactly for us, and I shall not attempt to define them." (December, 1931, p. 718.)
     Some misunderstanding may obtain by my stating that the Hebrew Scriptures, the Greek Scriptures, and the Latin Scriptures (The Writings) are not per se the Word, but contain the Word. All I meant to convey was that the containing vessels are not the Word, but what those containing vessels gave us.

     I also stated that while the Word contained in the Hebrew and Greek Testaments had been defined for us, it was not so as respects the Latin Testament (The Writings). This was a mistake, as I find they are so defined in the General Church Liturgy. Some New Churchmen, however, draw a distinction between the published works and the unpublished manuscripts, but Swedenborg's successors, wisely, I think, have published these manuscripts, which Swedenborg undoubtedly proposed to do. But, "Man proposes, God disposes," for at the end of the year 1771, Swedenborg was laid low with a fatal illness, passing over in the month of March, 1772.

     It is interesting to note, when considering the attitude of some New Churchmen towards the Writings, that it was about 200 years before the Christian Church acknowledged the Greek Testament as Canonical.

So the New Church bodies, called the General Convention and the General Conference, have still about fifty-seven years in which to make up their minds.

Though the Epistles were included in the Christian Canon, they did not occupy the same position as the Gospels in the Early Church. This is seen in the Ante-Communion of the Anglican Church; for when the Epistle is read, the congregation remain seated; but when the Minister announces that the Holy Gospel consists of such and such a chapter and verse, the congregation rise and sing, "Glory be to Thee, O God, for this, Thy Holy Gospel," repeating the same at the end.
GEORGE F. POOLE.
365 Cold Harbour Lane,
Brixton, S. W., 9, London, England.
December 16, 1931.
NATURE OF THE WRITINGS 1932

NATURE OF THE WRITINGS PHILIP OYLER, M.A., OXON 1932

We have a saying in England that the spectator sees more of the game than the players. In regard to the discussion about the nature of the Writings, I find myself in the position of an interested spectator, endeavoring to be fair to both sides. As I have never been to Bryn Athyn, and as I believed the Writings to be the Word before I had ever heard of the existence of the General Church, I can claim freedom from any tradition. As I have never been to Holland, and, even before the existence of DE HEMELSCHE LEER, I stated in NEW CHURCH LIFE my belief that the Writings are heavily veiled, I can claim that I have not been converted by that. I do not mention these facts as deserving of any merit, but merely as indicating somewhat the possibility of unprejudiced observation; and I will try to state what I see in that capacity.

The different views of the two parties appear to be at variance, but indeed correspond and are both orderly, though the mere belief in either one or the other can save no one.

It is of order that we should first believe that the Word is holy, and that it contains the means for our salvation; for such belief is proof of our desire to be led by the Lord, instead of: by ourselves. In that state we can only believe that what we read is true, and that the very letter of the Word is a permanent guide, to which we have only to refer, in order to find the answer to any question that arises in our minds. It all seems so terribly simple. The riddle of life, and all the problems that have confronted us in the past, appear to be solved once and for all. If we want to know anything, we have only to look it up in the Concordance, and there we shall find the answer!

     In this state, or rather in the commencement of this state, our thoughts, it is true, turn to the good of life, and we ponder how we may so live that we may merit salvation. The hells, however, use all their artifices and cunning to divert our minds from thinking of good to thinking of truth; for good of some sort makes each heaven, to which the hells are opposed, and not to truth, unless it is married to its own good. In this the hells are successful to varying extent with different individuals, and their delight is to keep us in a state in which we are content to think about and talk about the knowledges of truth.

     In this state we can believe that the Jewish Church is dead, because the Jews only believe in the letter of the Old Testament, and that the Christian Church is dead, because the Christians only believe in the letter of the New Testament; but we cannot believe that any such danger exists in the New Church, because the Writings expound the spiritual sense of some parts, at least, of the former Words. In other words, in the Writings the literal sense appears to be the same as the spiritual sense, or, if you will, the spiritual sense appears to be laid bare to the sight-even to the sight of the natural eye-an impossibility of which we are not yet aware.

     In this state, if our reading is assiduous, we accumulate a vast knowledge of truths, and indeed become as the rich young man who had kept all the commandments, and yet lacked one thing; for we do not realize the difference between knowledges of truths and truths themselves, and can never realize it unless we are willing to sell all that we have, and approach the Lord with the sincere request: "Lord, I know nothing. Teach me!" If we have not been brought up in the Church, a similar sacrifice (though less difficult) was required, in order that we might believe the Writings to be the Word.

And, in fact, such a sacrifice is needed for entry into any higher degree of the mind or heaven, whichever you will; for entry is not by continuity, but by correspondence, and not so much by a thirst for truth as by a hunger for good. That it is evil in our will which shuts heaven to us, is clear from the fact that nothing but our own evils prevents us from entering into even the celestial sense of any Word.

     II.

     Now, assuming that the Lord, in His mercy, has enabled us to sell our possessions, what do we see? In general: (1) Infinite horizons of truth in the finite number of words in the letter; (2) Causes of things, whose effects only were visible before; and (3) Things, as apart from time, space and person.

     How such a change affects the view of particulars can best be expressed, perhaps, by actual examples: On reading such a statement as, "The New Church is a spiritual Church," we (in our former state) believe that when we have been baptized into the New Church organizations we have become a member of a spiritual church, and that we are therefore in a superior state to other Christians. We may even be Jews (spiritually) in that state, imagining ourselves to be a chosen people of the Lord, because we believe what is termed the "crowning revelation." In our changed state we realize that a man is a church when he believes sincerely in any Word of the Lord;-an external church, if he only believes in its letter; an internal church, if its internal sense is revealed to him;-and that he becomes a New Church only if he has been actually regenerated, that is, born anew by the Lord. Then the church in him is the crown of all the churches that have been in him. For now, when we read of the churches that have existed on earth, we do not think historically of the spiritual states of these churches, but of corresponding states in ourselves through which we pass.

     Again, in our former state, when we read of the Second Coming of the Lord, we were under the impression that the Lord had made His Second Coming to us when we believed the Writings to be the Word. In our changed state, we are reminded that Swedenborg was commanded to write on the title pages, "Hic liber est adventus Domini" ("This book is the coming of the Lord"); for the Lord makes His Second Coming only when our minds have been elevated into the second heaven, whereby the spiritual sense of the Word is seen.

     In our former state, we imagined that the members of the New Church were more enlightened than were the Apostles, but in our changed state we realize that, when we only believed in the letter of the Writings, we were as the Apostles before the Transfiguration. Till then they saw only the body of the Lord, so to speak, (as we saw only the letter); and even after that elevation into the spiritual heaven, they all forsook Him-a fact which should remind us that the same may happen to us. However, after His resurrection, He breathed upon them the Holy Spirit, that is, He made His Second Coming to them, by elevating their minds into the second or spiritual heaven; and what they saw of Him after His resurrection was seen with their spiritual eyes, not with their physical sight. This is evident from the last chapters of the Gospels, the letters of the Apostles, and the Apocalypse. And this is why the Writings would have been unnecessary, if the first Christian Church had remained in its integrity.

     In our former state, we can believe that the wealth of the rich young man, who was advised to sell all that he had, was his wealth of personal opinions; but when we read, for example, that "man may acquire riches and accumulate wealth as much as possible, provided it is not done, by cunning and evil art" (H. H. 358), we imagine that material riches are here meant. In our changed state we know that it means it is right that we should acquire as many truths as we can, provided we attribute them to the Lord, and not to ourselves; for we know that, though all the Words appear to speak of material things, none of them does so in reality; and we know, therefore, that riches mean spiritual riches in each case.

     In the Old Testament frequent mention is made of wars; and in the New Testament the Lord says that He will bring a sword, and not peace. In our former state we are willing to believe that spiritual combats are meant in all these cases. But when we read that "wars which have as an end the protection of our country and church are not contrary to charity," we imagine that physical warfare is meant. In our changed state we know that these, too, are spiritual combats against the Lord's kingdom, which is then our country, and against the church that has been born in us by Him.

That is why it is said that wars will continue after the Lord's Second Coming; for spiritual combats do not cease until the Lord has elevated us into the celestial degree of the mind, or the third heaven.

     In our former state, when we read that man enters into the spiritual and celestial senses of the Word after death, we understood the death of the body. In our changed state we know that it means the death of the natural man in us; that is, when the natural mind ceases to rule, and becomes the servant of the spiritual mind. In our former state, we can only think of spiritual truths; in our changed state we can think spiritual truths.

     In our former state, when we read that "it is the natural heaven that is now being formed," we imagined that this referred to the early years of New Church organizations, but in our changed state we know that there is no time in the spiritual world or the spiritual sense of the Word, and that only the natural heaven can be formed in any of us, so long as we only believe the Word in its letter; for the sanctity of the Word is not visible, either to the physical sight or the natural mind.

     In our former state, we can believe in general that everything on earth corresponds to something in the spiritual world;-if good, to something in heaven; if evil, to something in hell. But we can see no particulars in that state. We cannot believe, for example, that gold goes out of circulation because good ceases to rule man's will; or that we prefer motor cars to horses, because we prefer our own opinions to spiritual truths; or that we like the comforts and conveniences of this mechanical age, because we dislike judgments within us. In our changed state, we realize that, if we approved of these things, we should have to believe that the Lord provided them all, and that they had descended from Him through heaven, and that they were good.

     In the same way we can believe in general that "the more simple a thing is, the more perfect it is," but we object to apply this to life itself. We like to think that "we may enjoy all the things of this world" because the letter of the Word says so; and we take comfort in the doctrine concerning the permission of evil, not realizing that the Lord permits all evil, not as one willing, but as one unwilling.

In our changed state we understand why the life of the members of the Most Ancient Church was so simple, and why the Lord's own life on earth was so simple; for we can see that the more people love the Lord, the less they will love the things of this world; and what is not loved is in freedom given up.

     Similarly, in our former state we can believe that the natural sun corresponds to the spiritual sun, and that the natural sense of any word corresponds to its spiritual sense; but we are apt to deny any correspondence that we do not see. We may believe that a primrose has some correspondence, though we may not see it, and that every letter of the Hebrew Word has some correspondence, because we are told so; but we are prone to deny that any such sense exists in the Writings in such a sentence as, "See nos. 1877, 2011, 5639." In our changed state we know that nothing could exist on earth if it were not in correspondence with something in the spiritual world; for every thing here is the effect of some cause there, and all numbers have indeed a very definite meaning to the angels.

     It is hoped that these few examples will suffice to show that the passing from one state to another implies a complete inversion of thought. In our former state we are opposed, so we seem, to our second state; but when we are in our second state, we see that the former was necessary, and indeed unavoidable, since we are all by inheritance out of order, and must, to become regenerate, gradually get into order. In our former state we are, as it were, beneath a sky whose innumerable stars are like isolated truths; in our changed state, the moon has risen, and we know that its light is derived from the sun, that truth is from good from the Lord.

     This is the truth that is being presented in DE HEMELSCHE LEER. But, of course, it can only be seen as such by those for whom the moon has risen; and for those who see it, it can be just as dangerous as isolated truths are to us in our former state. For the hells try even harder than before to keep us thinking and talking about spiritual truths, that is, to beguile men into the state of "faith alone." So this, too, must be a passing state,-a passing of the truths from good to the good from which those truths come, that is, from the external to the internal of the second heaven or degree of the mind. In this state we shall begin to think more about good than about truth; for we acknowledge then with our whole being that all that we think, intend, do or say, is either from the Lord or from hell.

The Ten Commandments become insufficient as our guide. If we set watch upon ourselves from moment to moment, we shall be staggered at how few thoughts we have, things we say, deeds we perform in the course of a day, that could possibly be considered good in the eyes of the Lord; and in this discovery we may begin to acquire some genuine humility and charity.

     III.

     Of the attacks that have been made upon DE HEMELSCHE LEER, only two appear to the writer to justify any change in this magazine.

     Exception has been taken to the title, and this seems reasonable. The Writings style themselves the "Heavenly Doctrines," for the doctrines of all the heavens are contained therein. DE HEMELSCHE LEER, that is "The Heavenly Doctrine," would imply, either that there was only one heaven, and that this was its doctrine, or that there was one doctrine for all the heavens-both untenable positions. As "The Doctrine of the external of the spiritual heaven" would indeed be cumbrous, a quite simple title might well be substituted.

     Exception has also been taken to the language used, as being imitative of that of the Writings themselves. This, too, seems reasonable; for though, of necessity, we must use to some extent the same words, in order to give the same connotation, yet each writer should surely keep to his own style. For doctrine, whether natural, spiritual or celestial, always retains something of man's proprium; for it can never take the place of the Word, and gains nothing by imitating it.

     It is true that the Word without doctrine is not understood, but that doctrine (be it spiritual, or celestial) which reveals the glory of the Lord in the Word is given to each individual directly by the Lord. It is only an appearance that one man can instruct another in this. If a man has not already been prepared by the Lord to see it, no instruction by man will avail. The mutual interchange of views is useful, of course, and that is why those books in the Old and New Testaments which are not the Word are said to be "useful." But they are not essential, and can even become dangerous, when men turn their attention to these, rather than to the Word itself. This is clear from the fact that, though there is in the letters of Paul some doctrine of celestial origin, the Christian Churches have founded more of their beliefs on these letters than on the Word-with fatal results.

Similarly, if the members of New Church organizations form their thoughts from what they read in NEW CHURCH LIFE or DE HEMELSCHE LEER, rather than from the Lord Himself, they may find themselves in time taking the same road as other Christians. So, if circumstances should arise which make it necessary for either to suspend publication, we need feel no regrets, and I none either, if you, Mr. Editor, have no inclination to Publish this communication.
PHILIP OYLER.
Villa les Platanes,
Grez-sur-Loing, S., et M., France,
December 15, 1931.
WRITINGS AS THE WORD 1932

WRITINGS AS THE WORD R. B. CALDWELL 1932

Editor of NEW CHURCH LIFE:
     I have received a number of requests to make clearer my meaning in reference to the statement that "the Writings are the Word, not something written about it." (August, 1931, issue, p. 505.) We have the statement, "When I write I enjoy a perfect inspiration; otherwise it would be my own." (Docu. II, 404.) The disclaimer in this quotation, "otherwise it would be my own," contains the true idea as to the Writings being the Word, and not "something written about the Word." In the days referred to in my letter we were taught this doctrine in the Parkdale Society, and the members reacted by the question, "If the Writings are the Word, why have they not an internal sense?" And the answer was given: "They have."

     Your readers will remember that we were admonished to set up a repository in our homes, that a copy of the Writings might be placed there, in recognition of the truth that the Writings are the Word.

     Some would say, "Swedenborg did his very best," which expression, it is easily seen, while true, had no place in connection with the subject. The disclaimer, "otherwise it would be my own," excludes Swedenborg's ability or inability.
     R. B. CALDWELL.
Bryn Athyn, Pa.

Church News 1932

Church News Various 1932

     NEW CHURCH CLUB.

     About a year ago there appeared in the columns of the Life an account of an Annual Dinner, or "Ladies' Night," of the New Church Club, of London, together with a brief statement of the inception and history or the Club. This year similar enjoyable meeting was held on the 20th of November, at the usual place,-The Old Bell Restaurant, Holborn. In spite of certain adverse circumstances, there were 55 present. It may interest readers of the Life to see portions of an account of the gathering written by Miss Mabel Greenwood for the benefit of members of Michael Church (Burton Road) who could not attend the dinner. We quote:

     "The dinner itself was excellent, and the prevailing sphere was similar to that of a Feast of Charity. There was a feeling of great enthusiasm for the cause which had brought the friends together, and it manifested itself in many ways, according to the temperament of the individuals.

     "At the conclusion of the dinner, the president, Bishop Tilson welcomed all visitors with characteristic warmth and sincerity. He then proceeded to inform the assembly of the loss experienced by the New Church in the sudden passing away of Mr. David Wynter, and an expression of sympathy with his relatives was made by a rising vote, afterwards to be conveyed to them by the Secretary.

     "The Secretary, Rev. Victor J. Gladish, conveyed messages of regret for absence from the Revs. J. R. Presland and Albert Bjorck. It was especially regretted that Mr. Bjorck could not be present, both because this was due to ill-health, and because he was one of the foundation members of the New Church Club, organized by the Rev. F. E. Gyllenhaal in 1920. . . .

     "After toasts to 'The Church' and 'The Club' had been honored, to the accompaniment of appropriate songs, Miss Joan Stebbing favored the assembly with two very charming little songs, which were very much enjoyed.

     "The Secretary then announced that the paper of the evening was to be given by the President, and was entitled: `The New Church Club as a Basis for Influx.'"

     When Bishop Tilson had delivered his address, an opportunity for discussion was provided, and highly appreciative remarks were made by Messrs. G. H. Dicks, G. F. Poole, Felix Elphick, R. W. Anderson, and A. E. Friend. It is probable that several others would have spoken, if there had been time. Mr. Colley Pryke, in happy but earnest manner, then proposed toast to "Our Lady Guests, and the men drank the toast with enthusiasm.

     As there had been no criticism of any points in his paper, Bishop Tilson found no reply necessary, but thanked the members and friends for their attention. The meeting closed with the singing of "Vivat Nov' Ecclesia."
     V. J. G.

     REPORT OF THE VISITING PASTOR.

     At MIDDLEPORT, OHIO, a doctrinal class was held on Friday evening, November 20th, with nine persons present. The subject was the teaching that it is not given man to foreknow future events, and why this is a law of Divine Providence. (D. P. 178, 179.)

On Saturday afternoon instruction was given to eight children concerning the garments of the angels; and afterwards separate instruction to the two oldest children, or rather young people, in general doctrine concerning the Word. On Sunday morning, the service and sermon had relation to thanksgiving. The attendance was thirteen, of whom eight partook of the Holy Supper. In the evening we again had a class, at which we considered what must be the nature of the doing of good, in order that it may be genuine, namely, that it must be from God, and not from self. Good can be done from one or other of two sources,-from God or from self. If from God, it is good; if from self, it is not good. That it may be from God, it must be spiritual good, done in obedience to Divine law, given in the Word; then there will also be genuine moral and civil good. But if spiritual good be lacking, and there be only moral and civil good, self will be the origin of the latter, and they will be not good. Another class was held on Monday evening, at which the subject was the garments of the angels.

     On Tuesday, the 24th, I arrived at CINCINNATI, and had the pleasure of hearing that a visit made two weeks earlier by the Rev. Norman Reuter, of Glenview, Ill., was greatly enjoyed by our circle. He conducted the service, Sunday School and a doctrinal class in a most acceptable manner, and also visited in the homes of the members.

     On my visit to this, my former resident pastorate, the first gathering was for a children's service on Thanksgiving Day, November 26th, at which nine children and several adults were present. On Friday evening a doctrinal class was held, attendance eight, the subject being that if a person clearly saw the operation of Divine Providence, he would interfere with its order and sequence, and would pervert and destroy it. In the presentation of this teaching, as set forth in Divine Providence 180 and 181, a most interesting comparison is made with man's not being conscious of the interior operations of the soul in the body; and he would soon destroy himself, if he were aware of them. On Sunday morning, Sunday School was followed by a service in celebration of Thanksgiving Day. Thirteen persons were present; and at the Holy Supper there were nine communicants. On Monday evening, at a doctrinal class, we considered the teaching that the doctrine of the church is to be drawn from the sense of the letter of the Word, and confirmed by it. (S. S. 50.) And on Wednesday evening, at another class, our subject was that the doing of good is either from God or from self, thus either good or not good. On three afternoons instruction was given to the children. The circle is happy to know that it will soon be increased by another General Church family that will locate in Cincinnati.

     On Sunday afternoon, December 6th, a service was held at DETROIT, with an attendance of fifteen. The rite of confirmation was administered for Miss Winifred Cook, an ex-student of the Academy. Nine persons partook of the Holy Supper. At the doctrinal class in the evening, eleven being present, I presented the teaching that the doing of good must be from God, and not from self. Another class was held on Tuesday evening, when our subject was the need that doctrine be drawn from the sense of the letter of the Word and confirmed by it. It was shown that, when a church reaches its consummation, and no longer draws genuine doctrine from the Word, then the Lord Himself, in making His Coming, restores the Word by drawing doctrine from it and teaching it. At His First Advent, all the Lord's doctrine, or teaching, was drawn from the letter of the Word of the Old Testament. In so doing, He opened that Word, in so far as this could then be done, giving Divine Doctrine. At His Second Advent He did the same, drawing His doctrine from the letter of the two Testaments, opening them as to their spiritual and celestial senses, and thus again giving Divine Doctrine.

Yet it rests with those who receive and acknowledge that Divine Doctrine, to see it for themselves as drawn from and confirmed by the sense of the letter of the Word. Wherefore it is said to the man of the New Church that it is "most important that he study the Word in the sense of the letter." (S. S. 56.)

     At CLEVELAND, on Wednesday evening, December 9th, we had a most interesting gathering. One of our members, Miss Ida Hunt, resides at the McGregor Home for elderly people. She invited the circle to meet there, and, besides its seven members who came, there were with us eleven of the residents of the Home. A missionary talk on the Word was given, not however with any proselyting idea, but rather with the thought of giving something that would be useful to the hearers in their holding to a belief in the integrity of the Word. I opened by saying that all of my age present, and some older, well remembered the day when almost universally the Bible was absolute authority as God's very Word. That day has passed. On all sides we hear objections to it and criticisms of it, which those who call themselves orthodox or fundamentalists are unable to answer. It was then shown that there is spirit within the letter, and that, however peculiar the letter may at places appear, it is still a perfect body for the expression of the spirit. Examples were given. The talk lasted an hour, and then, while Miss Hunt served refreshments, several questions were asked. All seemed pleased with what they had heard, and asked that I come again. One old lady said, "I shall now read my Bible with all the greater delight." Our own members also considered that they derived benefit from the presentation,-which I often find to be the case when a missionary talk is given.

     A doctrinal class was given at ERIE, PA., on Thursday evening, December 10th, our subject being Dwellings of the Angels. (H. H.183.) At the Erie classes an endeavor is made to accommodate the teaching to the state of the young people, of whom the circle now has a group of six, all showing an eagerness to learn. At this class the truth was emphasized that we are daily building our eternal house, even as to all things of it, in it, and surrounding it; yet, in order that this may be a heavenly home, "unless the Lord build the house, they labor in vain that build it." On Friday evening a delightful social was held at the home of Mr. Edro Cranch, with Miss Wynneth Cranch as hostess. There was a lively progressive bunco game, and then, over the refreshments, the good time was continued, even to a late hour. It is ever an encouraging sign of the state of circle when its members meet socially, which is done at Erie from time to time. On Saturday evening, another class was held, treating of the subject of doing of good from God, and not from self. A service, including the Holy Supper, was held on Sunday afternoon. At each of the four gatherings the attendance was twelve; and at the Holy Supper there were six communicants.
     F. E. WAELCHLI

     CHARLES FRANKISH.

     An Obituary.

     One who for several years past has been a familiar figure in Bryn Athyn and at church gatherings was taken to the other world with the passing of Mr. Charles Frankish on Sunday, December 20th, at the age of eighty-two. His death was sudden, as he was instantly killed by a speeding automobile whilst crossing the pike to the Academy grounds; but, as stated in the funeral address, this suddenness brings to our minds the nearness of the spiritual world.

     Mr. Frankish was born in Yorkshire, England, and at the age of seventeen came to Canada with his father who was already a receiver of the Doctrines. Here he did much to develop and beautify the then suburban town of Parkdale, Ontario, of which he was at one time mayor.

In 1885, he moved to California, where he played a prominent part in the development of the city of Ontario, then all but a desert, and which he beautified by tree planting. As recently stated in a California paper, "these trees are his monument." He was also very zealous for the establishment of a New Church society in Ontario, and for two years, as long as his means allowed, supported a New Church minister there.

     Mr. Frankish is survived by two sons, Leonard and Hugh, and daughter, Evelyn (Mrs. Emil F. Stroh), besides several grandchildren and a grandson. He was a brother of the late Mrs. William S. Robinson, and of Mrs. Robert Carswell, of the Olivet Church, Toronto.
     E. F. R.

     COLCHESTER, ENGLAND.

     A glance at our Society's Monthly Calendar will show a well filled and varied program. In addition to the regular socials and such meetings as the sewing circle, our spiritual appetites are well catered to. At the doctrinal classes, the True Christian Religion is being studied. At the moment the doctrine of Imputation is having our attention, whilst topical subjects are introduced as occasion arises. The attendance at the Young People's class is disappointing, but those who do turn up derive much benefit from the summary presentation of Bishop de Charms' lectures on the "Growth of the Mind." We are just completing the course, from notes taken in his classes in 1928, as the printed fascicles of the first part become available. The informal reading class which meets every Tuesday at Mrs. Rey Gill's home is progressing with The Word Explained, and the discussions are often lively and thought-provoking, Every Sunday our pastor holds a class for boys just above school age, where the subject of "The Lord the Redeemer" is being considered, and it is hoped that the older members of the class will sit for the examination on this subject which is arranged by the Swedenborg Society. Before closing this summary of our instructional activities, we must not forget the Sunday School for the younger children.

     Early in September, our pastor paid a visit to two isolated members of the Society, Mr. and Mrs. Alan Waters and their family, who live at Romford, about forty miles distant. A short service was held, during which the Holy Supper was administered, and Mr. Gladish also gave a talk to the children.

     On Sunday, October 11th, Mr. and Mrs. Gladish invited the whole society to an At Home, to celebrate the completion of alterations to their house, which now has a room large enough to hold meetings of all descriptions. The following Sunday, a reporter from a local newspaper attended the service in our church, and gave a long account of our worship in the next edition of his paper. He seems to have been impressed, but had to confess that he was unable to give a summary of the sermon! The pastor's "American accent" was not so pronounced as to be unpleasant!

     The Colchester Group of the Sons of the Academy still flourishes, and in September practically the whole of the male population of the society went over to Chelmsford for a meeting at the home of Mr. and Mrs. Colley Pryke, whose hospitality was much appreciated.
     O. P.

     BRAZIL.

     A letter from the Rev. Henry Leonardos brings interesting information concerning his family and other members of the General Church in Brazil. His eldest son, Othon, has been giving a series of lectures on "Art in the United States" at the Escola Polytechnica. His second son, Georges, was to be married, on December 21st, to a young lady of a distinguished Brazilian family, Elizabeth Barros Barrets, whose mother came from Derbyshire, England. His third son, Oliveiro, is an agricultural engineer in the State of Bahia. The youngest son, Henry, who attended school in Bryn Athyn a few years ago, is again on the Olympic Team as a diver, and will have the opportunity of attending the meet at Los Angeles next Summer.

His son-in-law, Captain Antonio Caetano da Silva Lima, who, with his wife, attended the General Assembly at Bryn Athyn in 1930, has a three years' leave of absence from the Army, and has taken a position with the English Marconi Wireless Company as Engineer-in-Chief for all Brazil. He also holds classes in the Escola Polytechnica for a group of 132 engineers. During the past year he spent some time in London, being with Bishop Tilson on the 19th of June, and attending service in Colchester. While stationed, for period at Chelmsford, he had the pleasure of becoming good friends with Mr. Colley Pryke.

     Senhor Alvaro de Castilho, one of the leading members of the New Church in Brazil, now has a very important post in the Government,-Director de Patrimonio Nacional, that is, Director of all the property of the Union, valued at about five billion dollars.

     The Rev. Joao de Mendonca Lima now holds the portfolio of Secretary of Traffic in the State of Sao Paulo, the most important State in Brazil, having a population of 9,000,000, and contributing one half of the revenues of Brazil. His name has twice been proposed as Interventor Federal, equivalent to President or Governor of the State, but he declined the office, as also that of Interventor of the State of Parana. At his home in Sao Paulo he holds a church service every Sunday, and, on his visits to Rio de Janeiro, meets the members of the society there and attends service.
     E. E. IUNGERICH.

     GLENVIEW, ILL

     Our Christmas celebration at the church was as happy as ever. The attendance at the service was the largest we have ever had, overflowing into the hallway and out of doors. As usual, all marched to the parish hall for the second part of the program,-the viewing of the Representation of the Nativity. Here also all the children, even the newest babe, received a suitable gift from the Church. Hard times threatened to cancel this most interesting feature, until some unknown donor generously provided the means. A most encouraging sight was the large number of children under school age-which accounts for the unceasing growth of the Immanuel Church.

     On the afternoon of Christmas Day, Mr. and Mrs. Seymour G. Nelson held a reception in their home on the occasion of their Golden Wedding. It appeared that everyone attended, showering good wishes on the happy couple. The choir, long the charge of Mr. Nelson, sang for them, and telegrams were read bearing heartfelt messages from our Bishop and many other friends. They are a very young couple for their years, and it is the hope and expectation that they will enjoy many years more of friendly usefulness in this society which they love so much.

     The Immanuel Church School reports a noteworthy achievement. In a Patriotic Essay Contest between local schools, extending over several years, and sponsored by the American Legion, our school won three times, and now is in permanent possession of the handsome silver cup given to the winner by the Legion. The winning essay this year was by a seventh grade pupil,-Hubert Rydstrom.

     It is with a sense of personal loss that we note the passing into the spiritual world of our old friend, John Forrest. He was one of the earliest members of the Immanuel Church, faithful and helpful to it as a local body, and a humble and eager receiver of the teachings of the Church. He remained in Chicago as a member of Sharon Church when our society moved to Glenview, but was a frequent visitor in The Park for many years.

     New Year's Day was celebrated in our usual manner with a Watch Night party which saw the old year out and new one in.

It was principally for the younger folks, featuring dancing, with a short service in the church at midnight. On January 3d a jolly party for the young people was held at the home of Mr. and Mrs. Louis S. Cole. Miss Eleanor Lind, of Denver, was present, and her engagement to Mr. Robert M. Cole was announced.

     Visitors and home comers for the holidays included Miss Katherine Norris, of Pittsburgh; Mr. and Mrs. Alvin Lindrooth of Denver; Mr. Alex McQueen, and Miss Dorothy Cole, of Cincinnati; Misses Lois and Eunice Nelson, from Bryn Athyn; Mr. John Goerwitz and Mr. Gerald Nelson, from the University of Illinois.
     J. B. S.

     PITTSBURGH, PA.

     The Rev. Homer Synnestvedt spent the holidays with the Pittsburgh members of his family, and preached for us on December 20th, his sermon treating of the Appearing of the Angel to Zacharias. On the day before Christmas, a Children's Service was held in the auditorium at 4:30 p.m. Four tableaux were presented: 1. The Annunciation; 2. The Shepherds; 3. The Star Appears to the Wise Men; 4. The Adoration of the Wise Men. Before each tableau the children of the various grades came and stood beside the Pastor and recited one of the Messianic Prophecies. The Pastor explained each tableau after its presentation. After the benediction and the closing of the Word, gifts were distributed to the children of the society and Sunday School. The service closed by all singing "Merry Christmas Bells are Ringing." The attendance was about 110 persons.

     The same evening, at eleven o'clock, a service was held in the church for the adults, about 105 being present. The choir sang a Cantata, assisted in the solo parts by Mr. Czermak and Miss Varisa Payne. It was an ambitious undertaking and well done.

     A turkey dinner, dance and card party was held on December 31st. Mrs. A. P. Lindsay ably headed the dinner committee, and the delicious meal was much appreciated by the 110 people present. Following the dinner, several members of the X Club gave a sketch, and Mr. Johns sang several selections. Dancing and cards took up the remainder of the evening. At midnight a short service was held, the Pastor speaking briefly on the subject of "The Broad and Narrow Way."

     Our church received a certificate of honorable mention in the outdoor lighting contest. An electric star was above the door, and floodlights lit the facade of the church.

     The society is indebted to Mr. Elmer G. Horigan for making and placing a bulletin board in front of the church. While a name for the society has not yet been decided upon, this may help us to come to a conclusion.

     We welcomed a number of visitors during the holidays: Rev. and Mrs. C. E. Doering, Mr. Karl W. Doering, and Mr. George C. Doering, of Bryn Athyn; Rev. Norman Reuter, of Glenview, Ill.; Mr. and Mrs. Norman Synnestvedt, of Detroit; Mr. and Mrs. Harold K. Lindsay, and Mr. G. Edgar Lindsay, of Philadelphia. During his stay here, Mr. Harold Lindsay installed some new lighting fixtures in and about the church. Miss Rachel Kendig is making an extended visit with Mr. and Mrs. Julian Kendig. On January 5th, Mr. and Mrs. S. S. Lindsay, Sr., flew to Florida under the able piloting of Mr. Robert E. Dake. We shall miss them, and wish them the best of times.
     E. R. D.

     NEW YORK.

     The Summer's vacation period in the New York Society was brought to a close on September 20th, when Sunday services were resumed at our place of worship, 149 East 61st Street. In October, all classes and other meetings were begun, and are carried on regularly, being held in the homes of the members in New York City, on Long Island, and in New Jersey.

The doctrinal classes all through 1931 were more than usually interesting. Both our visiting ministers, the Revs. William Whitehead and W. B. Caldwell, brought subjects of importance, treating of them refreshingly. Discussions have taken place freely, showing that the subjects have "registered," the social repast following the class usually becoming a further opportunity for inquiry into the points raised thereby.

     On Saturday and Sunday, December 19th and 20th, we had the great pleasure of a pastoral visit by Bishop Pendleton, to which we had been looking forward for some time. Instead of the usual doctrinal class, a reception and meeting was held on Saturday evening at our place of worship. The meeting was opened and conducted by the Bishop, during the course of which he gave us an address on the subject of "The Avoidance of Temptation." The paper was very keenly appreciated, dealing, as it does, with temptation interiorly considered. The Lord's mercy and power to strengthen during trial was made so clear and living to us that it awakened in us newer vistas of what is contained in the Writings, together with a deeper sense of trust in the Lord, and a further inspiration as to His Love. After an expression of thanks to the Bishop on the part of those present, he pronounced the Benediction, dosing the meeting.

     Refreshments were then served, and a thoroughly happy social reunion was under way. Let it be said again that our classes and meetings are always happy, but that this one was more especially so, due to the presence of the Bishop. The studio was arranged as nearly as possible as a living room. With pretty napery, china, silverware and flowers, it achieved 3 soft and hospitable atmosphere, a fit setting for the evening's activities.

     Our Christmas service next day was conducted by Bishop Pendleton, who preached from the text, "Out of the mouths of babes and sucklings hast Thou perfected praise," the interior sense being that of Celestial Innocence. Again we were reverentially delighted with the treatment accorded the words, and it was felt that, not only had we listened to a splendid Christmas sermon, but one that it would be good for us to think of at any time. During the service the special offering for the Orphanage was taken, and at the close our few children were the recipients of Christmas gifts, made possible by the generosity of Mr. A. A. Sellner.

     After the service we gathered for our usual informal luncheon, the Bishop most graciously joining us. The meal together was the most appropriate and affectionate manner of bringing his visit to us to a close, all too short as it was. With much handshaking and well-wishing for all of us, Bishop Pendleton left the same afternoon for Bryn Athyn, we all feeling much the richer and better for his having been among us once more; for most truly do we feel his presence as a continual benediction.
     FLORENCE A. WILDE.

     CHICAGO, ILL.

     Our Christmas celebration was held on the evening of December 24th. The pastor's address was on the meaning of the manger in the light of spiritual truth,-how we form a manger in our souls in which the Lord can be born, which we do by resisting evil, by loving the truths of the Writings, by worship and prayer. The tableaux that followed were very beautiful, depicting the Shepherds, the Wise Men, Mary and Joseph and the Infant Christ. After the offerings had been made, and the gifts presented to the children, we all had supper together and a happy social time.

     On the following Monday we had a children's Christmas party. Nearly all the grown folk dressed as boys and girls, some of the middle-aged ladies looking young and very pretty in their fluffy dresses and ribbons. Miss Esther Cronwall, who had charge of the party, kept us interested every minute with her clever contests and games.

After supper, our pastor introduced a serious note by reminding us that we had done little toward furthering our special use as a society,-that of Evangelization. He proposed that we devote one Sunday evening each month to a missionary service, and to bring any of our friends who showed interest. He asked the cooperation of each and all, and there was a unanimous vote for the new project.

     The first of these services was held on January 10th, the subject being "The God We Worship," and we were encouraged by the presence of five strangers, besides three others who attended the morning service. Our own young people expressed great interest in hearing the fundamental doctrines of our Church reviewed, and felt that they had gained a clearer understanding of the subject treated. Similar services will be held on the second Sundays in February and March, when the subjects presented will be: "The Way that Leads to Heaven" and "The Second Coming of the Lord." If successful, the services will be continued in later months.

     In our doctrinal class, and at the ladies' monthly class, we are studying Bishop de Charms' work on The Growth of the Mind. The Sunday sermons are carrying forward chronologically, as nearly as possible, a study of the Lord's Life. We continue to enjoy our more spacious room, and have had an attendance of over fifty at service on several occasions. We were saddened by the passing into the spiritual world of our dear and loyal friend, Mr. John Forrest, on December 28th. At the funeral service our pastor gave an address on the subject of Entrance into the Other Life, and in conclusion spoke feelingly of Mr. Forrest's many noble traits. (See page 66.) A memorial meeting was held on Friday, January 8th, attended by members of the Immanuel and Sharon Churches, who paid affectionate tribute to our departed friend, dwelling upon his love of doctrinal study and his great helpfulness in all the uses of the Church during his many years of association with both societies. Mrs. W. L. Gladish read a poem which she had written on one of his anniversaries a few years ago.
     E. V. W.

     HIGH KILBURN, YORK.

     Pastoral visits were paid us by Bishop Tilson, May 26th to June 5th, and October 31st to November 6th, 1931, each period including one Sunday, when he conducted services, morning and evening, also administering the Sacrament of the Holy Supper on each visit. He also presided at evening worship each day, besides giving various instructive talks on doctrinal and current topics.
     W. C. JUBB.

     GENERAL CONVENTION.

     The New-Church Messenger announces that the next meeting of the General Convention, June 21-28, will he held at Chautauqua, N. Y., the celebrated meeting place for religious gatherings founded many years ago by Bishop John H. Vincent.

     CONCORDANCE WANTED.

     The Academy Book Room would like to correspond with anyone wishing to sell a second-hand set of the Potts' Concordance.

GETHSEMANE 1932

GETHSEMANE N. D. PENDLETON 1932

NEW CHURCH LIFE
VOL. LII          MARCH, 1932           No. 3
     "And He took with Him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith He unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. And He went a little farther, and fell on His face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as Thou." (Matthew 26:37-39.)

     Jesus said to the sons of Zebedee, "Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of?" (Matt. 20:22; Mark 10:38.) Also He said to Peter, "The cup which my Father hath given me, shall I not drink it? " (John 18:11.)

     A cup, for its meaning, depends upon its content. This may be living water, or a death draught; the wine of a marriage feast, or a mockery. In the text, it signifies a state of temptation-the Lord's temptation at Gethsemane, which, according to the Writings, was "from inmosts." More could hardly be said to indicate its vital character. It was an issue with death. According to the text, He was "sorrowful and very heavy." His soul was "sorrowful, even unto death." Every temptation is a death temptation; but that at Gethsemane was far advanced. It involved all that had gone before. It was the summation of His every past suffering, and more than this, in that it pointed to the end as immediate. In its process, it was from inmosts to ultimates. His body became "very heavy," in sign of an unequal contest between life and death.

As life lessens its hold, the weight of the body increases, and it leans to its fall. Death was near, and He prayed that the temptation might pass from Him.

     Many have pondered the meaning of the temptation at Gethsemane. All know that it looked to the cross; that it foreshadowed His death, as imminent. But why should He pray for its removal? His fear and His dread must have been more than the ordinary human fear of death. This fear is peculiar to man-to all men; yet this will hardly account for His state. Many of His followers, in after days, and in His name, advanced joyfully to meet their death, so great was their confidence, and their desire for a martyr's crown. Their state was beyond normal. The fear of death is implanted in life. It cannot be otherwise. The higher the life, the more sensitive is its fear, since death is an extinction of life-of life as it was circumstanced before death overtook it.

     The Lord, as a man, was susceptible to this more than any other. The extremity of His temptation at Gethsemane is known from the fact that it was premonitory. Its inner quality may be divined from the Lord's last words on the cross, when He said, "My God, my God, why hast Thou forsaken me?" This is the point-He was forsaken of God, and this in the extreme, at the last moment of His life as a man in the world. No Christian questions this; but an understanding of it depends upon the underlying doctrine, in the light of which the words are understood, namely, the doctrine as to what was accomplished by His death. If His death was a sacrifice to the vindictive justice of God, then, in His suffering on the cross, He indeed drank of the wrath of Almighty God; then also, at Gethsemane He encountered the "frown of God": and if so, then may He well have prayed that the cup might pass from Him, for the "frown of God" could only foretell His abandonment to the curse that rested upon all men for their disobedience.

     All temptations, in general, are alike. There is death in them all. His temptations, from the first, carried the sign of the cross. While they exceeded our measure, yet we have the likeness of His suffering in our human experiences; and from these we may gain a comparative idea, sufficient for our understanding and our faith. We may understand and have faith in that which was accomplished in Him.

     The old Christian doctrine tells of His vicarious suffering-His suffering the wrath of God.

The new doctrine reveals the ordeal of His death as brought on by a unified assault of evil, seeking supremacy in His death. Both doctrines agree that in the final crisis He seemed to Himself to be forsaken of God the Father; but they do not agree as to the cause of this. The older doctrine teaches that by His sacrifice the wrath of God was diverted from men and centered upon Himself; a wrath which could find no appeasement until its indignation discovered a victim in the Only-begotten Son; a willing victim, offered by mutual Divine consent, to the end that men might be forgiven. The new doctrine shows His death-temptation as a conclusive victory over evil, whereby man was liberated from a self-imposed evil bondage. The new doctrine shows the result of His final temptation as the completion of the Lord's glorification for the sake of man's liberation. The new doctrine sees His glorification as progressive, and, in this, not unlike man's regeneration. It could not be otherwise, for He was born a man, and the subject of human frailties, the afflictions of the flesh, and every evil temptation. Unless Be had been reborn into God, He could not, in the end, have presented Himself as the glorified Man-God, the Savior of the race. To this end, and in this sense, He bore our iniquities.

But why was it that, at the point of His final victory over evil, He should be, or appear to be, forsaken of God? The answer is, that in some degree this is the illusion of every temptation. But this illusion was most profound in the last, the final, crisis. In every temptation man seems to himself to be forsaken, and this for a most weighty purpose. The vital need is that man should resist as of himself, as if there was no aid save in himself. This is vital to man, for in it lies his freedom-his freedom of action, and his freedom of life. Only so can spiritual freedom be appropriated by man. It is in action, as of self, that man draws down and appropriates that high freedom which is the inner gift of God. This is why man is said to be in greater freedom in temptations than at other times. Then is his great opportunity. He seems to himself to have little or no freedom when he is beset by evils, but if he will only resist, as of himself, then true freedom is born in his natural, and there confirmed.

The teaching is, that in temptations man's freedom is more interior. It is there, held in reserve, and increased, pending its descent, in case the man resists as of himself. Man resists as of self when he acknowledges that the power of his resistance is God-given.

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Then he exercises the God-given power as his own. He acknowledges that his resistance does not, in truth, arise from his proprial life, although it so appears. The phrase, "as of self," is a clear definition. While pointing to the true origin of power, yet it implies the confession that man must not await a miraculous strength, apart from any effort of his own.

The Lord's temptations were in kind, in aspect, not unlike those of every regenerating man. But they differed in two ways. In their severity, His temptations were incomparably more intense. This was so because of the need that He should eradicate all inherited evil from His maternal human. No man is capable of this, even with the help of the Lord. The other difference lies in the fact that the Lord never resisted any evil as of Himself. Such resistance would neither have eradicated evil nor glorified His Human. He alone, of all men, resisted evil of and from Himself, that is, from the Divine in Himself; and moreover, not directly from His Divine Soul, in its high and separate degree, but from this Divine in its derivations. His resistance to, and eradication of, evil was therefore not by an immediate action of His Soul, which, from the beginning, was one with the Father, but it was from the Truth Divine inbound in His Human Manhood. He resisted and overcame evil from the Divine made His Own, as a man in the world, and through successive temptation combats, which resulted in His glorification. This being so, what may be said of His suffering at Gethsemane, and of His final words on the cross: "Why hast Thou forsaken me?"

With every man, the Divine appears to be removed in states of temptation, and this, as we have seen, in order that the man may be induced to resist, as of himself. Of the Lord it may be said that, in His last temptation, He was forsaken of the Father, in order that His resistance to the final assault of evil might be from Himself in His Human, but also that it might be there in its Divine totality, to the end that there might no longer be the appearance as of a God above Him, as apart from Him, but Himself as one Sole and Supreme God. To say, therefore, that the Father forsook Him, is to say that the Father entered into union with Him in all its fullness. It is only by an apparent contradiction of terms that the truth here involved may be expressed. In other words, by His death, which was impending at Gethsemane, and which was accomplished on the cross, He must needs, on the occasion, exercise all power in and from Himself; and this He did, as if in response to the abandonment of Him by His Father above.

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By this exercise of Divine power, the Mary human forever passed away, and as a result of this deepest and most inclusive of all temptations. That which passed away was never to be resumed, never restored. The state in question was granted no resurrection, namely, the apparent state of separation between the Father and the Son. This was, indeed, forsaken, but not without a temptation so grave that the Lord, as yet in some part born of Mary, and because of the deep illusion pertaining to that state, prayed that the temptation might pass from Him. That temptation was, indeed, fundamentally grounded in the fear of death, in the passing away, and forever, of His life as a man born of woman. His words gave voice to the last cry of the Mary human. Therefore also He said, "It is finished." Amen.

LESSONS: Isaiah 51. Revelation 14. A. C. 6716.
MUSIC: Liturgy, pp. 595, 483, 492, 551. Psalmody, p. 131.
PRAYERS: Liturgy, nos. 37, 128.
PLANET JUPITER 1932

PLANET JUPITER Rev. GEORGE DE CHARMS 1932

     AN ADDRESS TO CHILDREN.

     We have learned something about the planet Mercury and its inhabitants, and now we will go with Swedenborg to visit the planet Jupiter.

     It is interesting to notice how very different these people are from the inhabitants of Mercury, and also how different is the earth on which they live. Mercury is nearer to the sun than our earth is, but Jupiter is more than five times as far away from the sun as we are-a distance, indeed, of four hundred and eighty-three million miles. It is often called the "giant planet," because when compared with the rest it appears to be larger than all the other planets put together. It is supposed to have a diameter of eighty-five thousand miles, more than ten times the diameter of our earth, which is only about eight thousand miles.

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     Because the planet is so far away, it takes a longer time for it to travel around the sun. You know that the time it takes our earth to travel around the sun is about three hundred and sixty-five days, and this we call a year. But on the planet Jupiter a year is twelve times as long as ours. And, stranger still, although that planet is so large, it turns around on its axis so quickly that a day and a night there are only nine hours and fifty-five minutes long. For this reason there are about ten thousand five hundred of their days in each year.

     Because Jupiter is so far from the sun, it is provided with a number of moons, some of them much larger than our moon, and by them the night there is made very bright. You know that the heat of the sun is much hotter where the air is full of moisture, and this is why it is colder on the top of high mountains, and warmer down in the valleys. In order that the heat on Jupiter may be greater, it is surrounded by heavy clouds.

     Swedenborg talked with the spirits who came from Jupiter, and asked them about their planet. They said that the ground is very fertile, and that although the planet is far from the sun, the climate is always warm and spring-like, so that the people wear very little clothing or none at all. There are many more people on that earth than on ours; and although they have no cities, they live more closely together. They live very much as did the most ancient people on our earth. They dwell in tents and in houses of wood. Each family abides by itself. They do not mingle with those outside of their own family, nor do they travel, as do the inhabitants of Mercury. They live at home, being content with very little. They do not desire to become rich or powerful, and so they live at peace with one another, and in mutual love. They are very gentle and kind and thoughtful, and Swedenborg noticed that, whenever he drew near to them, they made him feel happy, so that he wanted to smile or laugh for joy.

     Each family has a house of wood with tents around it. They sleep in the house, but eat their meals in the tents, which are large and round, and are made of a beautiful blue cloth with gold stars on it.

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They love the sky, and for this reason they paint the walls and ceilings of their houses blue with gold stars. This is because they think of the stars as the homes of the angels, and they like to have them always before their eyes.

Swedenborg noticed that the faces of these spirits from Jupiter are very beautiful, and much more expressive than our faces are. While they speak in a language of their own, they reveal much more to one another by the expression of the face than they do by means of words. They think of the face as a window through which they may see the mind, and each wants the others to know just what is in his mind. They do not try, as we do, to hide their real thoughts: but wish to express with the greatest frankness everything that they feel. And because their faces are so sensitive to all their feelings, they come to know one another better than we can. Because they love one another, and wish to know each other intimately, they think a great deal about the beauty of their face, and they take the greatest care of it. In order that it may not be injured by the wind or the heat of the sun, they protect it in the daytime by wrapping it in the bark of a certain kind of tree; and they remain in their tents during the heat of the day.

Because they have so many moons, their year cannot be divided into months; nor have they any divisions like our weeks. There is no Sunday there, nor any special day on which they worship the Lord; but they have worship in their tents every morning and every evening. At this worship they sing songs of praise to the Lord, who often appears to them as an angel and talks with them, as He did in ancient times to those who lived on our earth. They are allowed to see into the other world, and to speak with spirits and angels there, who teach them, who warn them of danger, and who sometimes punish them if they do wrong, especially if they turn away from the worship of the Lord. There are some among them who are evil, who do not worship the Lord, but love only themselves. These like to have many servants, and to compel these servants to worship them as gods. But the good people will not live with them. They drive them away, and will not even speak to them.

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     The angels from Jupiter told Swedenborg that, whenever they are allowed to speak with one still living on that earth, they see the face of an old man, and as long as they see that face they may continue to speak with him. But when it is time for them to leave, another face appears as in a window, and then the angel departs. Also, they said that the men of that planet are warned of approaching death by the vision of a bald head. This vision comes about a year before they die, and when it appears, they know that they must prepare to go into the other world. But they are not in the least afraid of death. They do not get sick, but pass away in a quiet sleep. They never speak of death, but they say that they are "heaven made." After departing from their earth, they remain for some time in the world or spirits; and when they have been prepared for heaven, a chariot comes, drawn by fiery horses, by which they are carried up to their society in heaven, and there they are given a beautiful shining garment of blue with gold stars upon it, because blue is the color they like the best, and because they love to think of the stars.

     Like the spirits of Mercury, they do not care to think, as we do, so much about the things of this world, but only of heavenly things. But they are very different from the spirits of Mercury. They have no desire to gather information by travelling to many places. This is because they correspond, not to the memory, but rather to the imagination. We can see why this is so, if we think of what we have learned about them.

     Our imagination is like the faces of the inhabitants of Jupiter, because it expresses just what we really love. In the expression of our face we can hide from others the things we feel, but in our imagination we picture them exactly as they are. Spirits in the other world see us and know us better than people do on earth, because they see what is in our imagination, and read there what is in our hearts. We may appear good to those who are around us on earth, but if we have evil desires, they will be pictured in our imagination, and when the angels see them they flee away. If we hold evil things in our imagination, evil spirits come around us, and are given power over us.

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These things cannot be hidden in the other world, and this is why the Lord said that we are to beware of hypocrisy-to be sincere and open in all things. "For there is nothing covered that shall not be revealed, neither hid that 'shall not be known." (Luke 12:2.)

For this reason, it is most important that we should try, not only to do what is good before the sight or men, but also to think and love what is good, refusing to picture evil in our minds. This is something we can learn from the spirits of Jupiter, whose minds are pure, and who therefore love to have others see in the expression of their face just what they think and feel. If we try to be sincere, then, even though our faces are not so expressive, still something of our thought and love will shine through, so that we will become kind and gentle, and others will be happy when they come near us, as Swedenborg was in the presence of the spirits of Jupiter.

LESSON: Luke 12:1-9.
HYMNS: 121, P. 195; 2, p. 82; 96, P. 172.
SWEDENBORG'S UNIVERSITY EDUCATION 1932

SWEDENBORG'S UNIVERSITY EDUCATION A. WYNNE ACTON 1932

The education which a youth receives at high school or college is a very important factor in the later development of the man, as the mind is very pliable at this early age, and retains throughout life the forms then impressed upon it. Swedenborg was no exception to this. It was during this period of his formal schooling that his mind was so formed that he became a tireless and profound seeker after natural truth, which later prepared him for his office as a Revelator of spiritual truth from the Lord.

Very few details of Swedenborg's life during the time that he spent at the University of Upsala are known, as he makes no direct reference to it in his later life. From other sources, however, we have a great deal of information concerning the University at that period, and from this we can to some extent reconstruct his educational career there.

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Swedenborg entered the University in the year 1699, when he was but eleven years of age. He had received a preparatory education under the tutelage of John Moraeus, a nephew and prot?g? of his father. To enter the University, it was necessary for the student to know the first elements of rhetoric and Latin, because all of the courses were given in Latin, which was then the universal language of the learned world. Of his first three years there we hear nothing, except that he was enrolled as a novitiate in the Westmanland-Dala Nation. These first three years were evidently a preparatory course for entering the University proper. This Swedenborg did in the year 1702, at the age of fourteen. It was not only an entrance into a new sphere of thought, but also into a new civil state. The new student, after satisfying the Dean as to his qualifications for entrance, had also to take an oath upon the Bible before the Rector of the University that he would willingly obey all the statutes of the University, not only in the course of his studies, but also in his private conduct as a student. For the University had complete charge of the civil conduct of its students, except for most serious crimes, such as murder. The Rector could imprison the students, and otherwise censure them. For example, the punishment for absence from classes was a day's incarceration in the school prison.

As before noted, Swedenborg was introduced as a novitiate into the Westmanland-Dala Nation. The Nations were clubs of the students which played a very important part in their education. Every student belonged to some Nation, depending upon the district from which he had come, which explains why Swedenborg became a member of the Westmanland-Dala Nation. It is interesting to note that his father, Jesper Swedberg, had exercised great influence in the formation of that Nation, and had presided over it for some years previous to Swedenborg's entrance. We can hardly compare these Nations with the fraternities as they exist in the universities of the present day, although they were somewhat similar to the "Gymnasium" which the male students of the College and Theological School of the Academy have recently formed. The purpose of the Nations was to enliven the student's life, and to encourage him to advance in his studies. They held private meetings of an entirely festal nature, where students would gather for a jolly time. But their more important function was accomplished by the public Disputations in which they would formally argue and discuss subjects connected with morals and theology.

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Of these we shall speak later, as Swedenborg took part in several such Disputations.

     The students were initiated into the Nations in a manner similar to that in which students are now initiated into the fraternities of our universities; and the same reason for the necessity of initiation was given. The period of initiation was usually three months, during which the novitiates were obliged to act as menial servants to the regular members. The indication is, that the novitiates were sometimes handled pretty roughly. There was also a short initiation for the students entering the University proper, and this was called a "deposition," the name coming from the Latin phrase, "cornua depanenda"-the horns must be removed. At this initiation, however, a member of the Faculty was present, to see that it did not go too far.

     At the University of Upsala there were four Faculties: Theology, Medicine, Law, and Philosophy. The course under each Faculty took six years for its completion. Swedenborg entered under the Faculty of Philosophy. Some years before, there had been much strife at the University between the Cartesians and the Aristotelians. The dispute was not so much about the particular theories of these two Schools, as it was about their methods of investigating any subject. The scholastic philosophy of the followers of Aristotle, always explaining the Holy Bible to fit in with Aristotle's theories, had held supreme sway, but had been challenged by the followers of Descartes, who wanted freedom of thought and investigation. The main contention of the Cartesians was that all things should be investigated scientifically, in an analytical manner, and that nothing should be accepted until it had thus been proven to be true. In general, the Theological Faculty represented the Aristotelians, and the Faculty of Philosophy the Cartesians. But Jesper Swedberg, one of the leading theologians, was inclined to the side of the Cartesians, although he would never let anything weaken his faith in any part of the Lord's Word.

     I mention this controversy, that we may realize something of the sphere that prevailed at the University in the time of Swedenborg, and especially the attitude of the Faculty of Philosophy under which he studied.

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For we see that here, in the very beginning of his adult life, the importance of investigating truths for himself, analytically, and not merely accepting the abstract reasonings and traditions of other men, must have been impressed upon his mind. Even among the members of the Faculty of Philosophy, however, there was a deep reverence for God's Word, such as we would not find in any university of the present day. And it is evident that this also left its mark upon all of Swedenborg's later investigations.

We cannot be sure just what courses Swedenborg took at the University of Upsala. The students had much freedom in the selection of subjects. There were only two required courses,-one in Theology, and one in Philosophy. But no Student would go through the University with the lecture courses alone. In addition, there were private "colleges," which, in effect, were the same as the regular lecture courses, but had to be arranged privately with the professor. Almost every professor gave these private classes in his special branch of study. In looking over the catalogue of the courses given (now being published in THE NEW PHILOSOPHY), we observe that, after the description of the regular course given by a professor, a note is added to the effect that he will not fail to give private instruction to any youth desirous of learning.

But we have an indication as to what Swedenborg studied at the University in his mention of certain professors, since we know from the catalogue what course each professor taught. From this source we learn that Swedenborg took a very comprehensive course, including Philosophy, both theoretic and practical, History, some courses in Theology, especially in the Letter of the Word, and various branches of Mathematics, including Euclid, Arithmetic, Trigonometry and Algebra, as well as Astronomy, Physics, Cosmology and Geography. We may also conclude, from the books which he is known to have possessed at the time, that he had a complete knowledge of Latin by the year 1700, when he was but twelve years of age, and that by his seventeenth year he was an advanced student of Greek. Two years later, we find in his possession an English book, indicating that he had some knowledge of that language. Further, we have his father's assurance that he had studied Hebrew. It is probable that Swedenborg took many subdivisions of these subjects, but of these we have no information. From the subjects we have mentioned we can see that he had a well-balanced course of studies,-a good foundation in Theology, many different phases of Philosophy, a thorough Classical training, the Art of Writing Poetry, and several of the Physical Sciences, including all the branches of Mathematics, Physics, and Mechanics. Thus, in his student days, Swedenborg had an introduction into the greater part of those subjects which he later entered into so thoroughly.

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     A picture of Swedenborg's daily life as a student in his earlier years may be gained from the following account of the courses taken by Count Oxenstierna, when fifteen years old. The account is given by his tutor:

     "After morning prayer and the reading of a chapter in the Bible, Hefenreffer's well-known textbook of dogma was read, the young men being required not only to repeat the principal definitions and divisions from memory, but also, as against heretical sects, to confirm the main truths of the Christians by passages from Scripture.

     "After breakfast, Julius Caesar was read, in which lesson not only was the language treated etymologically and syntactically, but also the map was studied. As was always the custom at that time in the study of Latin authors, political and moral considerations were blended with the reading. The remaining time before dinner was used for Chronology, i.e., historical tables.

     "After dinner, the Count exercised his hand in fine writing, and then went to hear old Olaf Rudbeck lecture on Fortification. After this, he wrote exercises in style. . . . Further, he repeated what he had read in Caesar, and, moreover, read a piece from Curtius. The time remaining till supper was used in Geography. . . . After supper, the Count gave a summary relation of what he had done during the day."

     And now we come to the Disputations of the Nations, in which we know that Swedenborg took Part in his later years at the University. The subjects of these Disputations were taken, chapter by chapter, from some well-known textbook on Theology, as also from one on Morals. The president, who was a member of the Faculty, and one of the older members, defended the chapter, and then the member who had been appointed "opponens" had a chance to oppose it. They were, of course, held in Latin. It is recorded that, in 1704, Swedenborg took Part in a Disputation on the Providence of God; in 1706, on Conjugal Duties; and, later in the same year, on the Duties of Parents and Children.

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It is interesting to note the subjects of these Disputations, although we do not know what he said about them. In the Disputation on Conjugal Duties, Swedenborg defended a chapter of Puffendorf's work on Human and Civil Duties, in which there are ideas similar to those which he expressed many years afterwards in his work on Generation, and also in Conjugial Love.

     Swedenborg finished his university studies in 1709, at the age of twenty-one. At Upsala, no degree was given for the six-year course, as the degree of Bachelor was not given in Sweden at that time. Only those went on with their studies who were going to study for Theology, Medicine, or Law. At the end of three additional years, they received the degree of Master. Swedenborg, we suppose, would have received his degree in normal course, if degrees had been given for the six years' work.

     As a part of the examination before the student left, he had to give a Disputation on a subject chosen by himself, and defend it publicly in a meeting over which a member of the Faculty presided. The student was obliged to have this Disputation printed at his own expense. Swedenborg wrote for this occasion a little work known as Select Sentences, the full title of which is: "Select Sentences by L. Annaeus Seneca and Publius Syrus the Mime, and perhaps also of others, with the annotations of Erasmus and the Greek version of Jos. Scaliger; Illustrated by notes, which Emanuel Swedenborg, with the consent of the Faculty of Philosophy, modestly submits to Public examination under the Presidency of Fabian Torner, Professor Regius and Ordinarius of Theoretical Philosophy: the large Gustavian Auditorium, June 1, 1709."

     As this work is little known in the Church, and as it presents in some degree the state of Swedenborg's development at the time he left the University, I would like to give some picture of it. The work has been published in Latin, but not yet in English. The extracts given below are from a manuscript translation by Dr. Alfred Acton. Swedenborg dedicates the work to his father (who had written a similar work at the time of his own departure from the University), and he expresses a great love and appreciation of all that his father has done, hoping that he may be able to follow somewhat in his footsteps. In the work itself, some maxim or mime of Publius Syrus is given, and then Swedenborg proceeds to comment upon it, quoting from other authors, both ancient and modern, and also from the Bible.

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He deals in this manner with over one hundred mimes, from which we cite the following examples:

     On the maxim, "Any rumor looking to calamity prevails," he remarks: "Certainly we mortals are the more prone to believe things unworthy, because we ourselves are evil, and are deserving of evils."

     "'He who judges quickly hastens to repentance.' . . . This is also spoken of those polished censors of the lives of others, perambulating mongerers of censorious and harsh criticisms, who, as though they were appointed arbiters, vilify and traduce the manners and reputation of every person. Such men also are the ones who will pay the penalty of their untimely judgment." References to the New Testament are then given.

     "'When one spares the evil, he injures the good.' That the connivance of a prince is more injurious than his severity, is manifest from the fact that, by reason of it, both the evil and the good are incited to evils, as by a stimulus. 'The greatest allurement to sin is the hope of impunity,' says Cicero. Therefore Sallust urges, 'That ye destroy not the good by excusing the evil.'"

     "'A good mind, when injured, is much more seriously angered. It is justly provided by the Deity that the anger of the upright should be sharper, lest innocence and simplicity be troubled by the unrighteous. Their anger is more serious, because under it lies a juster cause, and it does not rage until it has been long stirred up. Yet it subsides and falls back more quickly than it was aroused."

     "'Do not speak ill of an enemy, but think ill.' To conceal plots against enemies is a matter of prudence,-an act which Livy praises in the Sabines, to wit; that they did not reveal their plans until war had been brought in. . . . But the holier philosophy of Christ rises higher, teaching that we should not think ill."

     From this work we may gather that Swedenborg was well acquainted with the classical Roman and Greek authors, their mythology and history, and, perhaps most important of all, that he had a clear perception of moral truth, an evidence of which we find later throughout his philosophical and theological works.

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NEW CHURCH AGE 1932

NEW CHURCH AGE G. A. MCQUEEN 1932

     We are being told on all sides that we are living in a "New Age." Public speakers, preachers and writers of books refer to the present time of the world's history as the most advanced in every respect. It can be seen that in most cases they have in mind the material advances which have been made during the past hundred years. They point to the beneficent results of education and the wonders of science and invention as signs of a "New Age." There are those who go further, and draw conclusions from the moral and spiritual improvement which they see to be manifested in modern philanthropy, as well as in the "high tone" of business methods, as represented in that now familiar word "service."

     Even the churches are affected by this external view of present-day activities, and feel that they must adapt their methods and teachings, if they are to keep up with this worldly progress. Nor is the New Church entirely free from this external way of looking at things. Some in the Church cherish the idea of a "New Order" or a "New Spirit" operating in the minds of men, causing them to be influenced by New Church principles, although they may be unconscious of the fact. It savors somewhat of the old "Permeation Theory," which caused so much discussion in the past.

     Let us consider whether the inferences drawn from the external conditions of the world to-day justify the conclusions we have named. May we not say that, in all ages of the world, there were men who thought they were living in a "New Age"? Not to go farther back than the Bronze Age, we can imagine the leaders of men in those times telling of the progress which had taken place in manufacturing since the period of stone implements. And so with every age. It may have been a slow process, but there must have been an increase of knowledge from the beginning; and, considering that it has taken thousands of years to reach the present stage, perhaps there is not so much to boast of, after all. There is no harm in calling the present time a "New Age," if we mean by it that it is different,-different as the result of man's ability to multiply things of use for the whole world.

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It is well also to remember the works of the great civilizations of the past.

     When we consider the moral and spiritual attributes of former ages we know from history that they were not without their philanthropists, and that the poor were not overlooked, even in the worst of times. There were righteous laws, administered by just rulers. As to the church, there were men of learning who lived self-sacrificing lives, and, under the Divine Providence, were used to keep alive a knowledge of God and a future life, just as is being done by some in our own age. Yet those churches have passed away.

     Now let us apply the name "New Church Age" to our present era, and see what it involves. To the New Churchman it means a "New Dispensation of Divine Truth," a New Church established by the Advent of the Lord. This Coming of the Lord is not confined to a nation or nations, but includes the whole of mankind. In fact, it inaugurates the New Church Age,-an age that will endure forever. It began with the proclamation in the spiritual world, "The Lord Jesus Christ reigns!" And then, through the Revelation from the Lord, given through His servant, Emanuel Swedenborg, it found a footing upon earth in the minds of the first to read and accept the teaching given in the published works. The fact was then made known that the Last Judgment had been performed in the spiritual world, and mankind had been restored to a state of spiritual freedom. "Now it is allowable to enter intellectually into the arcana of faith." This was the "making of all things new"-not the changing of the face of the material world. "Behold, I make all things new," signifies "that the Lord was about to execute the Last Judgment, and then to create a new heaven and a new earth, and a new church."

     The early members of the Christian Church were prone to interpret the Lord's words literally, notwithstanding His statement that His kingdom was not of this world. He also made it very plain when He told men to "render unto Caesar the things which are Caesar's; and unto God the things that are God's." They soon forgot His words, and began to look for His coming again in the flesh, and for the end of the material world.

     This external viewing of events in the world around us should not exist in the New Church.

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There have been leaders in our organizations who thought that they saw the influences of New Church teaching in certain political movements, and in such inventions as the steam engine and phonographic shorthand. When several European Rulers made an agreement to discountenance war as a means of settling disputes, it was thought to be an indication of the descent of the New Jerusalem. So it behooves all who wish to form a true idea of the world to go to the Writings, where the real state of things is made known.

The freedom restored to mankind at the Second Coming enables all to find the truth who desire it for the sake of living according to it. They are also in freedom to reject it. We are told that, if the spiritual bondage in which men were before the Last Judgment had not been removed, no man could have been saved. Now man has been placed in equilibrium. He can see and obey the truths of the Word and the Writings; the simple in his simplicity, the wise in his wisdom. This is the freedom of the New Church Age, in which the rational mind may rest satisfied.

We are not taught that the truths of the New Church are to enter men's minds from within, but from without. We read that it is conformable to the laws of the Divine Providence that there should not be any immediate influx from heaven, but mediate through the Word, through doctrines and preachings. (D. P. 259.) Further we are taught that "the ninth law of the Divine Providence is, that the Lord does not immediately teach man truths, either from Himself or by the angels, but He teaches mediately by the Word, by preaching, by reading, by discourse, and by communication with others, and thus by thoughts in private from what he is taught; and that man is then enlightened according to the affection of truth grounded in use; otherwise man would not act as of himself." (A. E. 1173.) Again, we read: "It is provided of the Lord that nothing of truth enters by influx through man's internal, but only through his external." (A. C. 2557.) And finally: "The Lord teaches every man by the Word, and He teaches him from those knowledges that are with man, and does not immediately infuse new ones." (T. C. R. 208.)

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In the light of the above teaching, it may be seen how futile it is to try to judge of the state of the world, and of the growth of the New Church, in the light of the external appearances of moral and material progress.

All who desire to be led of the Lord are invited to partake of the blessings of the New Church Age. "'Let him that willeth take the water of life freely,' signifies that he who from love wills to learn truths, and to appropriate them to himself, will receive them from the Lord without any labor of his own. . . . The 'water of life' is Divine Truth from the Lord through the Word." (A. R. 956.) How great is the responsibility resting upon the New Church to provide, by all possible means, that the knowledge of the Lord's Second Coming may be known over the whole earth!
THOUGHT OF PERSON 1932

THOUGHT OF PERSON Rev. ELMO C. ACTON 1932

     (Delivered at the Second South African Assembly, June 20, 1931.)

     The Relation of person to Spiritual Thought.

     It is a universal law, applicable on every plane of life, that all influx is from firsts to lasts, and thence to intermediates. Nothing can come into permanent existence, unless it has been produced according to this order. The Lord is First, the natural is last, and the spiritual is the intermediate that exists from a conjunction of the First with the last. It is the same with creations in the human mind. Love is first, the ultimate impressions taken in from the world of nature are last, and from the conjunction of these two comes thought. Thought is an intermediate which exists by virtue of the conjunctions of love with the objects of the natural world taken in by the senses.

     The three operations whereby thought is produced may be compared to end, cause and effect, and there is a discrete degree between them. The end is the love, the cause is the object of nature, and the effect is the idea of thought. It is a well-known law that the end is the all in all of both the cause and the effect. Thought, therefore, in its essence, is nothing but love appearing in tangible form on a lower plane of creation. It is love that takes in the objects of nature through the senses, and arranges them in the mind so as to produce a type of thought agreeable to itself. This is evident from the fact that when a number of men look at the same object, each thinks differently concerning it; for no two men's loves are the same.

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Love is the life of man; and man is nothing more than a form of his ruling love. But this love has no power of producing thought, except by its conjunction with the objects of nature which it meets in the sensual man, by which it puts itself forth. Hence, the greater the number of objects imposed upon the sensual mind, the greater will be the power of the love to put itself forth. And because of this law, it follows that the greater the number of truths from the Word that are stored in a man's mind, the more exalted will be his love; for the truths of faith, when first received, are nothing more than sensual objects. (A. E. 1098:2; T. C. R. 352.) These forms, induced upon the mind from without, are merely vessels; and the character of the thought that will arise from them is dependent upon the love that has taken them in, and with which the man will infill them. For example, if I say "home," the ideas that will arise in the minds of those hearing the word will be dependent upon the affection or love they have received in their home. With a man who has had a pleasant home life, the word "home" will excite pleasant thoughts, while with him who has had an unhappy home, it will stir up disagreeable thoughts. For it is the love which a man puts into these forms that determines the nature of the thought; and the resultant thought determines the quality of the love.

Now man is not life, but is a vessel receptive of life. The Lord alone lives. Therefore man does not think from himself, but his power of thought comes from the Lord, who is the First Cause. But man has the power of determining the form into which life from the Lord will be received. It is from the Lord that man has the power of thought, but' the quality of the thought is according to man's reception of this power. With the evil man, this influx is received into inverted forms; and thence the intermediate, or the thought, is perverted. And the spheres proceeding from such men in the aggregate make the sphere of hell, which infills the forms in the mind of him who inverts the influx from the Lord. And this sphere actually creates objects which are receptive of itself in the natural world; for every force seeks an ultimate in which it may come to rest and ultimate itself on a lower plane. It is this sphere that has created all harmful animals, evil plants, and rotten, fetid and diseased conditions in nature. And it also turns the orderly things of nature to evil uses, by infilling them with its sphere, and rejecting influx from the Lord.

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Thought arises, either from the conjunction of influx from the Lord through the heavens into the objects of nature, or from influx from the hells into the same objects. Some objects are infilled with a direct influx from the Lord; others are infilled with that same influx perverted by the hells in its descent.

     The Infinite is beyond Human Comprehension.

     The Infinite, as it is in Itself, is beyond the comprehension of the finite; that is to say, the finite cannot, from itself, conceive of the Infinite. The Infinite can be seen only in the light of the Infinite; and since the man can receive, therefore he can perceive the Infinite. Now, since the world of nature was produced by the Infinite, it must be an image of the Infinite; and so it is within nature that man can see the Infinite. Hence the maxim, "The greater worshipers of nature we are, the greater worshipers of God we may become" but this, only in the degree that the forms of nature are infilled in the human mind with influx from the Divine. Remember, the finite cannot from itself see the Infinite, but the Infinite in the finite can impart to the finite such power. The forms of nature have been created by God, but man, in receiving them, can either infill them with influx from hell, in which case he sees nothing of the Infinite in them, or with influx from the Lord through heaven, in which case he sees the Infinite in the light of the Infinite; for in this way both the forms and the life within them come from the Divine.

     In the beginning, when the superior degrees of life in man were open to the Lord, these forms of nature were sufficient to turn men to God; but after the fall, when men closed these degrees by evils of life, they could no longer see the Infinite in the finite. Therefore the Lord revealed Himself in a written Word, which was to take the place of the ultimate forms of nature, or rather to reveal anew the reality within those forms. And so, the nature of a man's thought will be according to the arrangement of the forms taken into his mind from without through the senses. From this it follows that there can be no thought without an object into which love can flow, and by means of which it can manifest itself. And without thought, love is powerless to act.

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     Objective Idea of God Necessary.

     But the prime thing of man's life is to love the Lord above all things. In order that this may be done, man must have an objective idea of God, that his thought concerning Him, and his love to Him, may find rest. And this objective idea must be derived from the realm of nature; for it is only in that kingdom that man's life finds an ultimate into which it can flow, and thence come into existence.

     A man's idea of God determines the whole orientation of his thought and life; for thought is nothing more than the form of the love. We read:

     "Men are such that they are willing to worship that of which they can have some perception and thought; yea, sensual men worship that of which they can have some sense, nor are they willing to worship unless the Divine be therein. This [feeling] is common to the human race; and hence the Gentiles worship idols, in which they believe there is the Divine; . . . for nothing can be excited with man, unless there be something which moves his sense. . . . Lest, therefore, men who have removed themselves so far from the Divine, and are become in so great a degree corporeal, should worship wood and stone, or any deceased man, and thereby under him some devil, and not God Himself, because they were not able in some manner to perceive Him; and lest thereby all the church should perish, and with the church the human race;-the Divine Itself willed to assume the human, and to make it Divine. Let the learned therefore take heed to themselves, lest they think of the Lord's Human, and do not at the same time believe it to be Divine; for in so doing they put stumbling blocks before themselves, and at length believe nothing." (A. C. 4733.) Hence it is that every man has his place in heaven according to his idea of God. "How important it is to have a just idea of God, may appear from this, that the idea of God makes the inmost of thought with all who have any religion; for all things of religion, and all things of worship, have respect to God." (D. L. W. 13.)

     This being of such great importance, it has been provided by the Lord that man shall have an ultimate idea or picture of God. As man has been created in His image, we need go no further than man to get this ultimate picture; and any idea of God that is not based upon this image is from man's proprium. "Enter into whatever intricacies of thought you please, you will never make it clear that God is one, unless He is also one Person." (A. R. 490.) It is only in such an idea that influx from the Divine can be received. "The angels are finite, and what is finite cannot have an idea of the Infinite; wherefore, in heaven, unless they had in respect to God the idea of a human shape, they would have no idea, or an unbecoming one; and so they could not be conjoined with the Divine, either by faith or by love.

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This being the case, in heaven they perceive the Divine in a human form. From this it is that the Divine Human in the heavens is the all in their regard, and hence it is the all in their faith and love; whence comes the conjunction, through which is salvation." (A. C. 7211.) But this idea, in itself, is not sufficient; it is merely a form which, in the human mind, is either infilled from heaven or from hell. When it is infilled from heaven, there is through it a conjunction between God and man; but when infilled from hell, it loses its conjunctive power, even as a body cut off from its soul.

     So important is this idea that the Lord has always maintained upon earth a church in which God has been acknowledged as a Divine Man, and thought of as in the human shape.

     "It is an absolute necessity that God should manifest Himself, and thereby cause Himself to be acknowledged." (Coro. 48.) "Be it known that the Lord acknowledges and receives all, from whatever earth they may be, who acknowledge and worship God under a human form, since God under a human form is the Lord." (A. C. 9359.) "No one can be conjoined by faith and love with
the Divine Itself without the Divine Human; for the Divine Itself, which is called the Father, cannot be thought of, because it is incomprehensible, and that which cannot be thought of cannot become an object of faith, nor therefore an object of love; when yet the chief thing of all worship is to believe in God, and to love Him above all things." (A. C. 10067.) For this purpose, the
Lord has provided that "there is an influx from God into the souls of men, that there is a God, and that He is one." (T. C. R. 8.)

     Historical Idea of the Lord as a Divine Man.

     In the Most Ancient Church, this form was infilled with the Divine Love and Divine Wisdom as seen in the kingdom of nature. In the Ancient Church, when men had removed from themselves the ability to see the Divine in nature, a written revelation was given with which men were to infill the idea of God as a Man, which they derived from the appearing of the angel of Jehovah. In the Jewish Church, the form was retained by the Lord's appearing to Moses and the Prophets; but the essence within the form,-the Divine Itself,-was not seen, and so this church is called a "representative church."

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     It was the human of an angel which the Lord assumed, in order that He might appear before men as a Divine Man; but at length this could no longer serve the purpose of holding men's minds in such a form that they could be infilled with the Divine from within. Men had infilled this human with evils from their own proprium, as is evident from the idea of God as revealed in the Old Testament, so that it was no longer able to maintain the conjunction between God and man. It was then that the Divine Itself assumed the human, and was born upon earth, where, by rejecting from it all the evils with which the church had filled it, made it Divine; so that now the Lord's Human is no longer a representative Human, as before the Advent, but it is Divine, from first to last. The Lord's Human is Divine,, equal with the Father, one with Him. It was this idea, in its grosser form, that was given to the First Christian Church, with the promise that in time it would be fully revealed to men that the Father and He are one. But men again began to worship a human infilled from their own proprium. The Human of the Lord was separated from the Divine by the church, and the church came to an end.

     The Arians declared that the Human of the Lord was not Divine, that it was the same as that of another man, thus denying the Divinity of the Lord,-the very rock upon which the church was founded. If the church had been permitted to confirm this doctrine of Arius, God would have again become completely invisible in the church. So, in the Divine Providence, it was permitted that the Trinitarian doctrine of Athanasius should be received. In this doctrine the Godhead was divided into three persons, and thus the ultimate picture of God as complete Man again destroyed. "Enter into whatever intricacies of thought you please, you will never make it clear that God is one, unless He is one Person." (A. R. 490.) Yet the doctrine had this use, that it acknowledged the Lord as equal to God. In this way the simple in the church were able to approach the Lord as God.

     However, this was only a temporary remedy, looking forward to the fulness of time, when the Lord would plainly reveal the Father. The First Christian Church failed to recognize the full Divinity of the Lord; for they said that He was equal to the Father as to the Divine, but inferior as to the humanity, thus separating the human from the Divine, and attributing to the Lord two distinct natures.

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And when the human of the Lord is separated from the Divine, man infills the separated human with his own loves, thus making God a human being, instead of a Divine Being. The Arians and the Trinitarians are still contending in the fallen Christian Church, but to the New Church has been revealed the full Divinity of the Lord's Human. Now the Father can be seen plainly. "Let the learned therefore take heed to themselves, lest they think of the Lord's Human, and do not at the same time believe it to be Divine; for in so doing they put stumbling blocks before themselves, and at length believe nothing." (A. C. 4733.) Is not this exactly what has happened, and what is even now taking place in the Christian world? If it were not, the New Church would never have been established.

     The New Church to Worship the Invisible God in the Visible God.

     "The New Church is the Crown of all the churches which have so far been in the world, because it will worship one visible God, in whom is the invisible God, as the soul is in the body. That thus, and no otherwise, can there be conjunction between God and man, is because man is natural, and consequently thinks naturally, and the conjunction must be in his thought, and so in the affection of his love, and such conjunction is brought about when a man thinks of God as a Man. . . . All the conjunction of God with man must also be a reciprocal conjunction of man with God, and this reciprocation on man's part is only possible with a visible God." (T. C. R. 787.)

     The Lord's Human is fully Divine. This is important; for if anything of the human taken on from Mary had been retained, we would be worshiping a man, and not God. The Lord, in His Human, is visible as a Person; for God is one in Person, and that Person is the Lord Jesus Christ. The angels of the celestial heaven "asked me to declare, as from their mouth, that whoever does not approach the God of heaven and earth Himself cannot enter heaven, because heaven is heaven from that One Only God, and that this God is Jesus Christ, who is Jehovah the Lord, from eternity the Creator, in time the Redeemer, and to eternity the Regenerator; thus who is at once Father, Son and Holy Spirit; and that this is the Gospel which is to be preached." (T. C. R. 26.) He is the Divine Man in human shape who is to be loved and worshiped in the New Church.

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And, as a sign that He alone is to be worshiped, the Lord appeared unto Swedenborg in Person when He called him to his mission. "This Second Coming of the Lord takes place by means of a man, before whom He has manifested Himself in Person, and whom He has filled with His Spirit to teach from Him the doctrines of the New Church by means of the Word." (T. C. R. 779.)
This is the rock upon which our Church is founded, without which it would be as a house built upon the sand.

     Through the Revelation to the New Church we may see the Lord as a Divine Man, one in Person and under the human shape. But this is merely a form. It must be infilled in the human mind by influx from the Divine through heaven; and this infilling takes place according to the degree in which evils are shunned as sins against God. Our thought concerning the Lord is not to stop with an idea of God in the human shape. Such an idea is natural, taken from the objects of the natural world, and limited by time and space, when yet with God there is no time or space. If, then, we would think with the angels, we must remove such ideas, or rather infill them, so that they vanish away. To think of the Lord from person is harmful; for such an idea is from the sensual man, and limits the thought to the scope of the sensual man. "For all conjunction requires an object, and the conjunction effected is according to the quality of the object." (A. C. 8705.)

     How we are to Think of the Lord as Person.

     To think of the Lord's Human in this way is to attach to that Human something from the world, thus to fail to recognize it as having been made fully Divine. The Lord, on the plane of nature, is actually a man in human form and shape, but this is only the Lord in lasts, and must be conjoined with the Lord in firsts. The Lord in firsts is Divine Life,-Divine Love and Divine Wisdom. We are to raise our thoughts above the idea of the Lord as to Person, and see Him as to Essence. This we are able to do, because in the Writings the Lord has "shown us plainly of the Father." The Writings say that we are to think from essence to person, and not from Person to essence; for in thought from person to essence, the essence is limited by the thought of the person, which thought is in the sphere of time and space. In so thinking of the Lord, the Divine is limited by finite thought derived from the world.

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     "God is perfect Man, in face like man, and in body like man, with no difference as to form, but as to essence. His Essence is, that He is Love Itself and Wisdom Itself, thus Life Itself. (A. E. 1124.) An angel, instructing some children in the other world, said: "Think of God from His Essence, and from that of His Person, and not of His Person, and from that of His Essence; for to think of His Essence from His Person is to think materially of His Essence also; but to think of His Person from His Essence is to think spiritually even of His Person." (A. R. 611.)

     To think from Essence to Person is to use the idea of Person merely as a base upon which to rest the ladder that leads to the thought of the Divine of the Lord. In such thought, the idea of Person, while remaining continually as a foundation upon which to rest, vanishes from actual sight, and the Father Himself, the Divine, is plainly seen. Such a vision is granted to the angels of heaven, and such a vision will be given to the men of the New Church, in so far as they shun evils as sins against God.

     Let us remember, however that the Lord as to Essence can never be seen unless the idea of Essence comes to rest in the idea of Person. Even the angels of heaven rest all their thought concerning God upon the idea of His Person. They see the Lord in the Human Shape, which is His Shape, but they are affected by the Divine within the Form. "Let everyone beware of thinking that the Sun of the spiritual world is God Himself. God Himself is a Man. The first proceeding from His Love and Wisdom is the fiery spiritual thing which appears before the angels as a Sun. Wherefore, when the Lord manifests Himself to the angels in Person, He manifests Himself as a Man; and this sometimes in the Sun, sometimes outside of the Sun." (D. L. W. 97. See also H. H. 121.) " No man cometh unto the Father but by me." (John 14:6.)

     No man can truly love the Lord, if he love Him merely as to Person. Person is merely a form, and he who loves the Lord merely as to Person really loves himself; for he infills with his own loves what he believes to be the Lord's Person. Nor can man truly love the Lord as to Essence apart from Person, for of such a God he can have no ideas; and man cannot love, and thence be conjoined with, that of which he has no ideas. Such love and worship falls down into a worship of the interiors of nature, for of these man can have an idea. This would seem to be what is worshiped by most men at the present day, both within and without the church.

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The idea of Person must be infilled by the Lord Himself, and this is done when man learns and thinks concerning the truths of the Lord's Word. It is with these truths that we are to infill the idea of the Lord's Person; for they are from the Lord, and are the Lord in Essence. But these truths can only be received in the interior mind of a man in the degree that he shuns evils as sins against God.

     To see the Lord should be the goal of every man's life. It was for this purpose that the New Church was established, and to this end should every New Churchman devote his life and thought. But this can only be accomplished if the men of the church go to the Lord in His Word, where He has plainly shown us of the Father, and apply to life the truths contained therein. "Blessed are the pure in heart, for they shall see God."

     The Angelic Thought Concerning Person.

     From what we have so far presented it is evident that, so far as man is concerned, the thought of person is merely a dead form that becomes of use according to that with which it is infilled. Actually, in the Lord the Human is fully Divine; that is to say, it is not merely a Form receptive of the Divine, but is one with it. The Lord alone is Man, and He alone is Person. In a spiritual idea we are men and persons only in the degree that we receive His life.

     The term "person" is from the Latin word persona, which means a mask worn by actors. It is in this sense of the word that we should seek to become "persons"; for it should be our highest endeavor to receive influx from the Lord and be led by it, putting away everything that comes from our proprium. And this is the Divine command, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Thought concerning person, as a being subsisting from self, should be shunned. And we should look upon the Lord alone as Man and Person. We should regard other men, and also ourselves, merely as instruments of Divine influx.

     It is in such a way that the angels think of persons. For while they see persons, they never think of them, but only of the use for which they stand, or, what is the same, only of the Divine quality which they represent by their use. If, in relation to any subject, they were to think of person, their thought upon that subject would immediately be dragged down from a universal to a particular view.

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In the other world, thought brings presence; and so, when thinking on a subject, if the idea of person enters, the thought is immediately determined to the person, and cannot travel to other societies. But if the thought upon any subject is apart from persons and personalities, it can spread itself throughout the universal heaven. Such is the power of spiritual thought, which is removed from the thought of persons.

     "In the other life, and especially in heaven, all thought, and hence all speech, is effected by things abstracted from persons, on which account thought and speech in the other life are universal and relatively unlimited. For in proportion as thought and speech are determined to persons and their specific qualities, also to names and expressions, in the same degree it becomes less universal, and in the same degree it is also determined to a thing, and abides therein. But in proportion as it is not determined to such things, but to things abstractly from them, in the same degree it is determined from a thing, and is extended outside itself, and the view becomes of a higher kind, consequently more universal. This appears manifestly from man's thought. So far as it regards the expressions of a speaker, so far it does not regard his meaning; and so far as, in itself, it regards the particulars of the memory, and abides therein, so far it does not perceive the qualities of things; and still more, so far as it regards itself in particular things, so far it contracts the thoughts, and removes itself from a universal view of things. Hence it is that, in proportion as any one loves himself more than others, in the same proportion he is less wise." (A. C. 5287.)" In heaven they think about a thing apart from the person, because when the person also is there thought of, the society which is in that thing is excited, and thus the thought is determined thither, and is fixed. For in heaven, where the thought is, there the presence is; and presence would bend to itself the thoughts of those who are in the societies, and would thus disturb the influx from the Divine there." (A. C. 898. See also A. C. 6040 and A. E. 405.)

     The Relation of Person to Man's Thought.

     It is similar with men upon earth; for all their thought is from the spiritual world. If, in regarding a subject, we allow the idea of person to enter, the thought is as it were limited by the nature of the person, or rather by the nature of our thought concerning the person, because it is immediately attached to the society in the spiritual world with which the person is associated. The result of such thought is a lessening of the light of truth.

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     The fact that thought of person does so limit the thought, is a well-recognized thing in law, where no one is allowed to sit on a jury who is so interested in the person being tried that his thought concerning the person would limit his ability to come to a fair judgment. We may see it also in the well-known fact that the history of a war, if written at the time, when there is intense feeling, is never as authentic as a history written by one whose judgment is not blinded by personal feelings. We know from our own experience that our thought concerning truth may be destroyed and perverted by our thought of some person against whom we have personal feelings. It is angelic, therefore, to remove the thought from persons, and to regard things. The reason is, that good and truth-spiritual things-are from the Lord, and do not belong to any man. They are universal; and when the thought Is kept upon them, and removed from personalities, it also is universal, like its objects, good and truth, and ascends even unto the Lord.

     What we have said of the thought of person in thinking of the Lord applies also to thinking of other men. The thought is to serve a use,-the use of providing an ultimate in which man's thought can find a suitable resting place. If a man had never seen good in a person, could he possibly think of good? If he had never seen love between husband and wife, could he have any ideas concerning conjugial love? But while persons who appear to be examples of abstract qualities enable us to have thought concerning those qualities, we must not allow our thought concerning the things themselves to be limited by the persons who are their subjects. Persons should never be set up as examples in such a way that they are looked upon as being the thing itself of which they are only more or less imperfect examples.

     Children could not possibly learn about good and truth, unless they attached them to persons, especially to their parents; but the parents should be careful not to hold their children too long in this state, for fear the grown child will continue to look upon the parents as the criterions and the very essence of the virtues that belong to the Lord alone. There will be no danger of this, if parents ascribe to the Lord all that they may have of good and truth. Children must be gradually led to look at truth and good apart from person, and to examine person in the light of good and truth; for in this way they learn to look to the Lord as their Father.

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And this is the Divine teaching, "Therefore shall a man leave his father and his mother, and cleave unto his wife,"-the "wife" here being the good and truth of the church.

     The Origin of the Unity of Heaven.

     According to the well-known teaching, heaven is a Gorand Man, each society being an organ of that man. From this relation to each other, and to the whole, the societies make a perfect unity, each contributing to the good of the whole, and the whole imparting peace and joy to the parts. The angels are thus perfectly joined together, because they all look to the Lord. It is He who conjoins, because it is His Divine that makes heaven Men cannot be joined together by looking to each other, for in such case they would be joined to each other's selfish love, and the end of such conjunction is disunion. It is only in the Lord, and in what proceeds from Him, that men can be united in peace and harmony. The ultimate of good and truth is use, and therefore it is in use that men are united.

     "To love the Lord means to do uses from Him and for His sake, for the reason that all the good uses that man does are from the Lord. Good uses are goods, and it is well known that these are from the Lord. Loving these is doing them, for what a man loves he does. No one can love the Lord in any other way; for uses, which are goods, are from the Lord, and consequently are Divine; yea, they are the Lord Himself with man. These are the things that the Lord can love. The Lord cannot be conjoined by love to any man, and consequently cannot enable man to love Him, except through His own Divine things; for man cannot from himself love the Lord. The Lord Himself must draw him, and conjoin him to Himself. And therefore, loving the Lord as a Person, and not loving uses, is loving the Lord from oneself, which is not loving Him." (D. Love XIII.)

     It is the Lord who makes heaven; and in so far as anything from the angels themselves enters into the life of heaven, there is discord and unrest, for that which is from the angels' proprium looks to person for the sake of self. It is because they are all turned to a common center, and because they regard what is from the center in the person, that they dwell in perfect harmony, and together form one Gorand Man. Their form is a Gorand Man because the Lord is there present as to use, and use is the human form. "For every good use is in form a man." (D. Love XII.) "Speaking spiritually, a use is a man angel." (Ibid.)

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     The Relation of Men to Each Other.

     As it is in heaven, so it should be in the church upon earth. The church is the Lord's. He it is who makes the church, and not anything from man. In so far as anything from men's proprium enters into the life of the church, there is unrest, and the work of the church is retarded. If all men in the church turned to the Lord as to a common center, there would be union, even as there is in heaven. This is the hope expressed in the Lord's prayer, "Thy kingdom come, Thy will be done, as in heaven so upon the earth." All unrest in the church comes from men's looking to persons apart from use; that is to say, to persons regardless of their reception of good and truth from the Lord. All uses, in so far as they promote the work of the church and the general good of mankind, are the Lord's. They are Divine. The Lord is Use Itself, and from Him is all the good of use. It should be the endeavor of the men of the church to look upon each other as uses, and to put aside the thought of persons. And by the thought of persons is meant thought concerning the persons, without regard to the goods of use for which the persons stand.

     In heaven, all persons receive dignity and honor according to the uses they perform, and it should be so upon earth. It is not the person that is honored, but the use, and the use is the Lord's. Therefore, in honoring the use in the person, there is no honoring of the person, but an honoring of the Lord. This is important, because it is natural for men to honor those whom they respect as persons, and with whom they are congenial, apart from the uses they perform. To do so is from self, and is an honoring of what is human apart from its reception of the Divine. We read: "It is one thing to love the neighbor from the good or use in him towards one's self, and another thing to love the neighbor from the good or use in one's self towards him. . . . He who loves the neighbor from charity conjoins himself with the good of the neighbor, and not with his person, except so far and so long as he is in good. Such a man is spiritual, and loves the neighbor spiritually." To love the person apart from use is what is meant by worshipping the Lord's human apart from the Divine within.

     It is the use that should be honored, and the person who performs the use in the degree in which he performs it justly, sincerely and honestly. Man is not asked to humble himself before natural men, for on the natural plane it is true that one man is equal to another.

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But man is asked to humble himself before the Lord; and the Lord is use, wherever it is found. Therefore man is to give glory and honor to a person in a use, because the two are inseparable in natural thought. It is because men regard other men as to their persons that they find it difficult to give honor to a man performing a use that should be honored.

     In the church, the priesthood is to have dignity and honor, because the priesthood is the Lord's use, even as all good uses are His. If the priesthood does not receive respect and honor on account of its use, the church must fall, because it means that the church as a whole fails to recognize what is Divine in the man, and looks to the person. Of course, If the man does not fulfil the use faithfully, sincerely, justly, and honestly, he is not to be honored, for if he were, it would be an honoring of the person apart from use. It is the looking to the person from use that keeps the use from degenerating into a mere personal quality, dependent upon the personality of the one who performs it. "Spiritual love, esteem and honor, is nothing else than love, esteem, and honor of the use in the person; and the honor of the person from the use, and not of the use from the person." (H. H. 390.)

     Person and Use.

     As a person is to be honored because of his use, he must at the same time realize that the honor comes because of the use, and not because of his personal qualities. And so he must try, as far as possible, to remove from his person all that is contrary to the use. He must subordinate himself to his use, for to do so is to humble himself before the Lord. And this is true of all uses, however lowly they may be. Man's aims must be to remove from the performance of his use all that comes from his person. He must strive to become a part of his use,-a form of his use.

     In the Lord, the Divine and the Human are one; and so man should strive to lose his personality in his use, to the end that people may see in the person nothing but the use, and that, in regarding the use, they may not be disturbed by the person of the one who performs it. The tendency with a person performing a use is to desire to make the use his own, and to fill it with his own personality, so that he may receive and appropriate to himself the glory and honor that belong to the use.

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This comes from a worldly love, and springs from a desire to receive the honor and glory that belong to the Lord alone. It is a breaking of the commandment, "Thou shalt not steal." An inclination to do this dwells inmostly within all desire for merit because of use performed.

     In the world, we hear on every hand a cry for "individuality," "personality," "salesmanship of oneself," and like things. But in this we see the total lack of any recognition that uses belong to the Lord, that they are the Divine working among men. The desire with the New Churchman should be to put aside self, that use may stand forth. It should be his wish to identify himself with his use, and not to identify his use with himself. The Lord makes the church, and the uses in it are His uses. It is for the man of the church to recognize this, and to give honor and respect to those who perform the uses; for in so doing they are giving honor to the Lord, and not to the man. It is this attitude, also, that will keep the church free from the evils that would disjoin; for when the person does not perform the use justly and sincerely, he will be separated from it, no matter how attractive his personality may be on the natural plane.

     And so must it be in men's relations with one another on the social and personal plane. Again, it is the Lord who is to be loved; and the Lord is loved when men regard the person according to his reception of influx from the Lord. The neighbor is good, and the person is the neighbor only in so far as he is a recipient of good. The tendency with man is to love the neighbor as to person, which means to love those who love him, and to hate those who in any way oppose his personal wishes. It is this attitude of men toward each other that is the cause of disunion among men.

     A man should be a receptacle of influx from the Lord, and should be loved according to his reception of this influx. With men, as with angels, thought of person closes the mind to a universal view, and determines it to person. A man who loves the persons of his friends loves nothing more than himself in his friends, while a man who loves his friends because of their moral and spiritual qualities loves the Lord in the person. He loves something apart from the person, and will love and honor it wherever it appears, even if it appear in those who are enemies to his natural man.

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     There is no more important law of spiritual life than this; and there is no more persistent evil that must be resisted. We must learn to receive without hate or malice all just criticism of our person. We must form our friendships according to spiritual good, and not according to flattery of our persons. For the Writings say that there is grave danger involved in the forming of friendships with persons apart from good and use. Friendships must be based upon spiritual qualities, aside from persons, and this is preeminently so in marriage. "The friendship of love contracted with a person without regard to his character as to the spirit is detrimental after death." (T. C. R. 446.) For those who form such friendships are with difficulty separated from evil friends after death. The friendship of marriage is the most intimate of all friendships, and therefore, above all other friendship, must be contracted because of spiritual qualities in the partner. The law seems extreme here, but that is because of the high thing that is to result from such a union.

     Two people cannot be conjoined in a happy marriage if they conjoin themselves from merely personal love. For man from his person is selfish, and all selfish love leads to disjunction in the end. The only way two partners can come into conjugial love is by each placing the good and truth of the Lord's Word, or, what is the same, the church, or, what is again the same, use, above his own person, and above the person of the partner. The union of man and wife that is not based upon this attitude is interior cold, howsoever it may appear to be warm before the world. In marriage, the partners are not joined to each other's desires and wishes, but they are joined together in the Lord; for the Lord alone is the origin and cause of all union. It is for this reason that two can only come into conjugial love in the degree that they regenerate, for only in that degree can the Lord be present in their marriage, and bless them with conjugial love,-the precious jewel of human life.

     It is very common for men to regard other men as criterions of truth, and to follow what a man says merely because his personality is forceful and attractive. To do so is to follow or be led by that which is human. To be led by the Lord, one must regard truth abstractly. What a personality says must be examined in the light of the Divinely revealed truth, that is, in the Lord's light, for He is the Word. Men can never be conjoined, unless they learn to look to the Lord immediately.

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Anything separated from the Lord considers itself as a center, and expects everything and everybody with which it comes in contact to serve it. Such is the length to which self love leads man.

     Man must Regard Himself Apart from Person.

     As men must regard each other from use apart from person, so it is necessary that the individual regard himself from use apart from person. Only in so far as a man subordinates himself to use will it be possible for him to regard his neighbor from use. Man must examine himself from the truth of the Word, for if he examines himself from his person, he will see nothing but his own evil loves, and these will appear to him as the very life of heaven. Man, in himself, is not a person. The Lord alone is Man and Person; but man becomes a person, in so far as he receives life from the Lord. Man is not life; he is merely a subject of life, which life flows into him, either from heaven or from hell.

     We are told that there is great power in the acknowledgment that all good is from the Lord, and that all evil is from hell. But this acknowledgment can be made only by those who are willing to regard themselves as subordinate to use. Those who, from self-conceit, refuse to acknowledge that they are mere vessels receptive of life, appropriate evil to themselves, and so become forms of evil. But if man regards himself as a subject of use, to which he must bend his personal ambitions and loves, he becomes a subject of influx from the Lord through heaven, and is able to perform a use in the Gorand Man of heaven which brings him blessedness and peace.

     Conclusion.

     Person is merely a form which is to be infilled. In the good man, it is infilled with the Divine of the Lord, in the evil man with the Divine life inverted and turned to self in its passing through hell. Person is an ultimate picture taken from the realm of nature, and serves as a basic idea upon which the feet of men are to rest, in order that they may soar into the domain of spiritual thought, where the idea of person, although remaining as a foundation, vanishes in the glory of light from the Sun of heaven.

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TEN THINGS 1932

TEN THINGS Editor 1932

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     A newspaper reader complained that he was tired of seeing every argument presented in the form of "ten points," and rejoiced that English money is still computed in pence, shillings and pounds. The editor, foregoing the obvious comment that the number "ten" is involved in computing the pound at twenty shillings, contented himself with the remark that perhaps this reader would have preferred that man be born with six fingers on each hand and eight toes on each foot. In this rejoinder the editor wrote better than he knew. For while the frequent employment of "ten points" in an argument possibly springs unconsciously from the idea of the Ten Commandments as all-inclusive, this signification of the number "ten" is actually based upon the fact of creation that man has ten fingers and ten toes.

     Undoubtedly, in common speech and custom, there is often an obscure sense of significance or symbolism in the use of such numbers as "three," "seven," "ten," and "twelve," which occur in so many passages of the Scriptures with a manifestly symbolic meaning. But the obscurity attending this traditional usage is now dispelled in the light of what is revealed in the Heavenly Doctrines, where the spiritual meaning of the numbers used in the Word is explained, and the origin and basis of their correspondence is disclosed.

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With respect to the number "ten," we have the following instruction:

     "That 'ten' signifies all things, derives its cause from heaven itself. For heaven, in the whole and in part, has relation to a man, whence it is called the Greatest Man. All the forces of the life of that Greatest Man or heaven terminate in the two hands and two feet; and the hands terminate in ten fingers, and the feet in ten toes. Wherefore, because all things of man, as to power and as to support, are ultimately gathered into the ten fingers and toes, these signify all things. Moreover, 'ultimates' in the Word also signify all things." (A. E. 675:20.)

     In other words, the feet upon which we stand or walk, and the hands with which we work, are the bases and containants of all the interior forces of our will and thought,-the ultimates of spiritual use and power in the body. And since they terminate in the ten fingers and ten toes, the number "ten" thus derives its signification of all.

     Among the many illustrations of this in the Word we may recall that the precepts of the Decalogue ("Ten Words") embrace "all truths in a complex " (Life 62), thus man's whole duty to God and the neighbor. The offering of tithes or tenths in worship represented the acknowledgment that all things are from the Lord. Throughout the Word the number "ten" is variously used to denote remains with man, or what is of the Lord with him, consequently the all of his spiritual life, all that is holy, since he has nothing of good, truth, or holiness from himself. At the end of a church, such remains are with a few-a remnant-who possess a residue of saving good from the Lord,-all that is left to constitute the beginning of a new church, even as the "ten" found in Sodom and Gomorrah. (Gen. 18: 32. A. C. 2239, 2284.)
MORNING'S PLAN 1932

MORNING'S PLAN Editor 1932

In connection with the correspondence of the number "ten," there comes to mind a striking example of the fact that, in the other world, the interior states of will and thought with spirits and angels ultimate themselves in exact correspondences, even to numbers.

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We refer to Swedenborg's account of a conversation he had with Pope Sixtus Quintus, who "said that he is in a life of activity like that in which he had been in the world, and that every morning he proposes to himself nine or ten things which he wishes to accomplish before evening." (A. R. 752.)

Those "ten things" represented to him all that he purposed and planned to complete or finish before evening. In the morning, those ten things were involved in the purpose or end of his will, and in the hope and contemplation of his understanding, thus in those first states which enter into all that follow during the day. From this we see that the number "ten" may denote all things of a man's use, whether in the end, purpose and intention of the will, or in the act and work of the body, where they are ultimated and completed. For first things involve all that follow, as ultimates involve all that precede. When a man's heart, and soul, and mind are in his work, then he fulfills the ancient injunction: "Whatsoever thy hand findeth to do, do it with thy might." (Ecclesiastes 9:10.)

It was in the early morning that the most ancients enjoyed their dearest states of perception and illustration, with a prevision of the things they were to accomplish during the day. In such a morning sphere of ends, the angels are present with men, and inspire to uses. A prompt rising from sleep then determines the thought and will towards the duties of the day,-the things to be carried to completion before evening. And with that determination of the thought and will at the beginning of the day, men escape the dangers of that purposeless indecision in their tasks which the proverb warns against: "How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep, so shall thy poverty come as one that travelleth, and thy want as an armed man." (Proverbs 6:9-11.) And who will say that a morning's plan for the day is not a useful practice,- "nine or ten things" which, God willing, we shall strive to accomplish and finish before "the night cometh, when no man can work."

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Church News 1932

Church News Various 1932

     SYDNEY, AUSTRALIA.

     December 23, 1931.

     The day after tomorrow will be the anniversary of the Incarnation. The old Christian Church still celebrates it, and this is remarkable when we reflect upon its attitude towards the Lord, which caused Him to leave it and raise up a Church that would worship Him alone in the keeping of His commandments.

     A Church once vastated increases in evils and falsities. So it is revealed; and from the viewpoint of the Revelation establishing the New Christian Church, the summary of Monday's "From the Pulpit" column in Sydney's leading morning newspaper, treating of the Advent, confirms that Revelation.

     The Dean of Sydney heads the column. He dwells upon the "unchangeable God" (Malachi 3:6), but says nothing regarding God's incarnation or of His becoming the Omega or Ultimate.

     The Rev. Moffat Gillon's text was a portion of Apocalypse 21:1, "And there was no more sea." "All men," he said, " believe in some kind of future state, and the world is indebted to great souls for giving humanity an insight into great themes. We may regret that, in heaven, there will be no more sea, but on reflection we see that this is best, for the sea possesses separation, mystery, change, danger, and unrest. While we have not yet come to that glorious land, it is good to have Christ in our vessel, because no storm will overwhelm our little barque. It will bring us to the better land, where no seas divide; and so, with Christ in the vessel, I smile at the storm."

     The Rev. Hugh Paton said the Incarnation "was not just a baby being born. It was the Son of God coming out of eternity, and taking upon Him the form of a man."

     What use are doctor's degrees, and high-sounding titles, when professors of theology will not lift their minds above the "clouds of heaven" into the glorious sunlight of the Word's spiritual sense, now revealed from heaven?

     But there was one small Church, at least, in this great continent of Australia, that taught from Divine Revelation, and not from mere speculation. It is not mentioned in the Herald's pulpit column, and probably would not have been, even had a synopsis been sent. The subject was, "The Advent: Its Meaning," based upon Matthew 2:1, 2. The discourse concluded with the words,-"The star of the King of the Jews is the priceless knowledge that the Lord's Human is Divine. That is the star the wise men of old saw, and that guided them to the place where the young Child lay. And it is the star that everyone will see who desires to worship the King of the Jews; for the King of the Jews is the Lord Jesus Christ, Who alone should be the Savior and Ruler in the Church."

     Our worship, doctrinal class and Sunday School continue without interruption, notwithstanding the great depression that is with us still. We have been deprived of the presence and services of Miss Taylor, who has been absent for some months through severe neuritis. Her services in the Church generally and in our Day School are the more appreciated, now that they have temporarily ceased. A course of Chiropractic treatment is bringing about a gradual recovery, and we hope to have her with us in church next Sunday, December 27th.

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     The Day School, with its complement of twelve children under Miss White's able tuition, had its first full-year celebration on December 17th. The many and various articles of handcraft that were displayed on tables and walls at the break-up celebration caused much surprise and pleasure. They clearly indicated the ability that lies latent in every child, ready to be seen objectively when the right training is given. Then the little play, illustrating the sacrifice of self, was excellently acted by the children. So well was it rehearsed that very little prompting, if any, was necessary. Nor was this all; for there were several musical movements given by the children under Miss White's direction, the precision of which suggested considerable patient training. What might be regarded as the principal item on the program was the Pastor's presentation of an ornate certification to Nellie Clara Taylor (13 last May 17), who had passed sixth grade.

     On the evening following, the children of the Sunday School received their prizes, which were disposed among the leaves and branches of a graceful and tall sum tree, illuminated with many small candles. After the children had danced round the tree several times, admiring it, and each wondering which of the presents it would have, Father Christmas appeared in quite orthodox fashion with long white beard and moustache, to give every successful child his or her present from the tree.

     It was then that a minor tragedy occurred. Mr. T. R. Taylor, who personated Father Christmas, being clean shaven, was inexperienced regarding the vagaries of a long beard; and when about to remove a present from the tree, accompanied by one of his little jokes, he was not aware that the lower end of the beard had come in contact with a candle. The fuel was surprisingly sympathetic, and instantly his head and shoulders were enveloped in flame; but almost as instantly it was extinguished by Mrs. Adams, who threw a coat around Mr. Taylor's neck. The only effect left was a slight injury to the eyebrow. It may not be certain that Mr. Taylor regards the shock-which it certainly was-as an indication that his personation savored more of the Old Church, which believes in literal fire, and that he had lost himself, for the time being, in his character; for I know that my friend really believes that, as soon as regeneration begins, from that moment progress towards eternal youth begins. To grow old in heaven is to grow young, and continually to advance towards the spring-time of life. The Father Christmas of the New Church, giving presents to children, is an angel in the bloom of vigorous youth, having a well-trimmed beard.
     RICHARD MORSE.

     EMMA STEIGER ASPLUNDH.

     With the death of Mrs. Asplundh on December 23, 1931, at the age of sixty-four years, a resident of the Bryn Athyn community from its inception, and an earnest and devoted member of the local society, passed to the Church in the other world. She is survived by five sons and three daughters, who are all members of the General Church.

     Emma Steiger Asplundh was born in Switzerland, April 4, 1867. At the age of four, she was brought to America by her parents, Mr. and Mrs. Arnold Steiger, who took up their residence in Philadelphia. Mr. Steiger became associated in business with the firm of Boericke & Tafel, and became deeply interested in the New Church, taking an active part in the work of the Advent Society, and becoming the Treasurer and leading promoter of the German New Church Missionary Union. His daughter was educated in a Friends' School, together with the children of the Starkeys and other New Church families living at that time in Philadelphia.

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She received religious training under Bishop Benade and Mrs. J. K. Hibbard.

     Mr. Carl Hjalmar Asplundh, who came to this country from Sweden in 1882, secured employment also with Boericke & Tafel. He became deeply interested in the Church, and took an active part in the early Academy movement. Miss Steiger married Mr. Asplundh on October 26, 1887. They, together with their children, moved to Huntingdon Valley in 1896. Mr. Asplundh became the Treasurer of the Academy, in which position he served until his death on February 12, 1903. (See biographical account, New Church Life, 1903, p. 113.)

     With the death of her husband, Mrs. Asplundh was left alone to face the task of raising a family of eight children, the eldest of whom was fourteen years of age. The first child, a girl, had died in infancy. Mrs. Asplundh not only succeeded in her great desire to bring up her children in the Church, but she also opened her home to others, and took the part of mother to many children and young people during their attendance at the Academy Schools.

     TORONTO, CANADA.

     The doctrinal class preceding our Christmas celebration was devoted to instruction germane to the First Advent. Our pastor read from A. E. 1124:2 and other parts of the Writings, and dwelt upon the fact that, in the Old Testament Revelation, we see the "God Man in the heavens,-the Angel of Jehovah"; in the New Testament, "God Man in the world, Jesus Christ revealed" in the Writings, the "Divine Human, as it is in its Essence"; showing that all these revelations are necessary to bring the Divine as Man fully present to human apperception; no one of the revelations discountenancing the others.

     The Children's Festival was held on Sunday evening, December 20th, and, as usual, drew the largest attendance of any church function throughout the year. Mimeographed copies of the order of service enabled all to follow and take part. First came the following tableaux, with appropriate lessons from the Word: (1) "The Annunciation"; (2) "The Nativity "(3) "Simeon and the Infant Lord"; (4) "The Wise Men Inquiring of Herod"; (5) "The Flight into Egypt"; (6) "The Second Coming-Swedenborg finishing True Christian Religion, and the Illumination of the Heavens." These tableaux were very beautiful, and produced something of a sphere of wondering awe otherwise unattainable. "The Flight into Egypt" presented problems of a practical nature which were successfully overcome, with resultant realistic portrayal of a picture that is present in the mind of every child in some form or other. Our pastor concluded this part of the program with remarks illustrating generally the story told by the tableaux.

     Another feature that added much to the enjoyment of the program was Mrs. Orchard's singing of Christmas music. Then followed the Christmas tree, so dear to the hearts of children-and perhaps grown-ups too-at this season of the year with its glittering lights, and "snow"-covered branches, crowned by the "guiding star," bringing delight and the wonder of expectation to the recipients of the things hidden beneath its wide-spreading base. Everybody enjoyed it.

     We had service on the morning of Christmas Day, when the pastor preached on "The Gospel of Peace and Good Will," taking as his text Luke 2:14, "Glory to God in the highest, and on earth peace, good will toward men." The burden of the discourse was, that the high purpose,-the true spirit of the Lord's birth into the world,-may be more and more fully realized as "an ever-brightening light from the Sun of heaven, enlightening the minds of men who yearn for that light and turn themselves to its rays, leading to that internal state of peace and heavenly light, for which the Lord, in His tender mercy, has ordained them."

     On New Year's Eve we had a Dance Social, commencing at 9 o'clock and continuing into the small hours of the morning.

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Mr. and Mrs. Reginald Anderson and Mr. and Mrs. Arthur Strowger were the committee in charge, with Mr. Anderson acting as master of ceremonies and keeping things swinging along in merry style. The attendance was not quite as large this year as last, which, however, had the advantage of allowing that extra space required by the dancing tyros, and the added resultant comfort to the good dancers. It was a good, enjoyable social.

     On the first Sunday of the year, Mr. Gyllenhaal, taking for his text, Isaiah 55:6-7, preached a thoughtful sermon on "Reflection on the Purpose of Life," leading to the conclusion that, despite the fact that we may, in "our passage through life, endure repeated disappointments, feeling a sense of futility, even of failure, at times resenting bitterly the suggestion that this is the discipline of regeneration in preparation for a life of great usefulness and happiness after death, still we have the Divine promises of spiritual attainments, bearing the eternal rewards of heavenly contentment, peace and happiness, bringing consolation and encouragement, guidance from on high, through repeated misfortunes, disappointments and trials of life in the world, if only we seek the Lord and call upon Him."

     It will be of interest to members of the Church in other parts of the world to know that, here in Kipling's land of "Our Lady of the Snows," we are experiencing a winter which, for its continued mildness, has had no parallel in the last fifty years. So far, that old bugbear, the snow shovel, has been in use but once.

     The meeting of the Forward Club on December 18th was in charge of the local Chapter of the Sons of the Academy. Under the chairmanship of the President of the Chapter, Mr. F. R. Longstaff, the varied program included a most interesting paper by our pastor, treating of the subject of Education from a new and unusual angle. For a more detailed account we would refer your readers to the next issue of The Bulletin of the Sons of the Academy.
     F. W.

     BRYN ATHYN.

     The celebration of Christmas in the Bryn Athyn Society began with the Christmas Tableaux given before a gathering of old and young which filled the assembly hall on the afternoon of December 18th. The Rev. Hugo Lj. Odhner was in charge, and explained the meaning of the tableaux, which depicted fulfilments of the prophecies of the Lord's Advent in three scenes: (1) The Annunciation; (2) The Wise Men Following the Star; and (3) The Nativity. "The Lord's Coming to men was the first Christmas present, and the gifts brought to His cradle were the second Christmas present," the little ones were told.

     The tableaux were acted by the pupils of the seventh and eighth grades, the groups being admirably arranged and the colors very beautiful. Recitations and songs by the children were interspersed, the latter including a "Noel" to music composed by Mr. Foster Krake. The afternoon's program concluded with a children's Christmas party.

     The children's Christmas service was held in the Cathedral on December 24th at 3.30 p.m., the children entering in a long procession with lighted candles, and making their offerings at the chancel. The service was conducted by the Right Rev. George de Charms, and the address was given by the Rev. Karl R. Alden. The familiar Christmas hymns were sung by the congregation, and others by groups of the children. There was special music by horns and organ at the interlude. At the close of the service, the children retired to the choir hall, where they viewed the Representation,-the one prepared last year, with a few new features. Each child received a gift, accompanied with a bag containing fruit, nuts and candy.

     On Christmas Day the adult service in the Cathedral was featured by special music and an inspiring sermon by Bishop de Charms on the text of Luke 2:11: "For unto you is born this day in the city of David Savior, which is Christ the Lord."

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The series of events in commemoration of the Advent closed on Sunday, December 27th, with the administration of the Holy Supper.

     The Civic and Social Club has sponsored a number of excellent entertainments this season. On Saturday evening, December 4th, a play entitled "The Show Off" was presented in the assembly hall by a fine cast of local talent. We are especially indebted to Mrs. Leonard L. K. Behlert and her assistants for the staging of this production. The New Year's Dance on December 31st was a notably enjoyable occasion. The Club is soon to give Gilbert & Sullivan's opera "Patience," under the direction of Mr. Frank Bostock.

     Sons of the Academy.

     The recently organized local chapter of the Sons of the Academy held its first meeting on December 3d, with an attendance of seventy-eight members. "For spontaneous enthusiasm and good fellowship, this meeting has had few parallels of late in Bryn Athyn. Young and old took part in creating a sphere that was refreshing in its display of wholehearted regard for the furtherance and support of New Church education." (Bryn Athyn Post.) The same may be said of a second gathering of the members at a dinner later in the month, and of the annual banquet, given by the Sons for the students of the Academy on January 16th.

     The local chapter has elected the following Executive Committee: Mr. Daric Acton, President; Mr. Ariel Gunther, Secretary; Mr. Donald R. Coffin, Treasurer; Dr. Charles R. Pendleton and Mr. Harold Lindsay.

     Swedenborg's Birthday.

     The society marked the celebration of Swedenborg's Birthday in an unusual style. In the Assembly Hall, gaily decorated in yellow and blue, the ladies served a sumptuous Friday Supper, after which we were entertained by a group of Swedes and Swedish Americans in a program of song and dance under the able direction of the Rev. Hugo Lj. Odhner. Miss Eva Sandstrom, Mr. Erik Sandstrom, Mrs. Victor Rosenqvist, and Mr. Torsten Sigstedt performed in some delightful Swedish folk dancing. Mr. Victor Rosenqvist and Mr. Hugo Odhner sang solo selections. Mrs. Nilson, Mrs. Sigstedt, and the C. T. Odhner brothers supported the above-mentioned in group songs. Much of the success of the program is due to Miss Creda Glenn, who organized the singing and accompanied at the piano. The entertainment was much enjoyed, both because of its quality and because it was a divergence from the usual. Afterwards the floor was cleared for social dancing to the music of our local orchestra,-The Campus Four.

     The Academy Schools observed the day with a holiday after the morning chapel service, which was featured by appropriate addresses delivered by Candidate Wynne Acton and the Rev. K. R. Alden. The former spoke on "Swedenborg's University Education," drawing a lively picture of the student-life, their "Nations" or Clubs, and the curriculum of studies at Upsala University in Swedenborg's time, and commenting upon Swedenborg's graduation thesis, Select Sentences. Mr. Alden spoke concerning Swedenborg's intromission into the spiritual world, which is called the "greatest of miracles." He told of the three calls which Swedenborg received from the Lord. Swedenborg had never thought of being a revelator, and it took some time for him to realize just what the Lord desired of him. After the third call, he forsook all of his worldly occupations to follow the Lord by studying the Word and explaining its internal sense. We, too, must forsake our love of the world, and be brave enough to withstand the criticisms and accusations of an atheistical world, if the Church is to be firmly established on earth.

     There were also exercises suitable to the day in the Elementary School. Candidate Philip N. Odhner spoke to the children about Swedenborg's experiences in the spiritual world.

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     KITCHENER, ONT.

     Our Christmas celebration consisted of two services, one for the children on December 24th, and the other for adults on Christmas morning. The Children's festival was held at 3:30 p.m. in the chapel, and immediately afterwards an opportunity was provided to view the representations, which were three in number, the first being the Annunciation, the second the Adoration of the Shepherds at the Manger, and the third the Wise Men approaching Bethlehem. The committee is to be congratulated upon the artistic effect achieved, both as to backgrounds and lighting. Later, in the school room, the younger children were presented with Christmas stockings, and the older ones with packages of nuts and candy.

     The adult service on Christmas morning was especially impressive, our Pastor giving in a general way the spiritual sense of the Christmas story.

     On New Year's eve a successful supper and social was held, progressive games forming a large part of the program. The New Year was ushered in with songs and dancing, as is our custom.

     The school children honored the memory of Emanuel Swedenborg by a party and luncheon on January 29th. The party started at 10:30 a.m. with games under the super vision of our school teachers. By 12:30 the children were hungry enough to do justice to a very tasteful luncheon. Small Swedish flags at each place recalled the birthplace of "Our Wondrous Seer." When their natural appetites had been appeased, the children listened with interest to papers given by the older ones on different phases of Swedenborg's life: "His Childhood and Youth," "Opening of His Spiritual Sight," "His Seership," and "What he Tells us of Children in Heaven." The adult celebration of Swedenborg's Birthday took the form of a supper followed by a social evening. Papers prepared and read by the members of the Young People's Club were a novel and interesting part of the program. There were eight short papers, dealing with various states of man after death, both in heaven and hell. The latter part of the evening was devoted to cards and dancing.

     In the passing into the spiritual world of Mr. J. Edward Hill, on December 19th, our society suffered the loss of one of its most loyal members. "Ed" was loved and respected by us all for his faithful devotion to the things of the church. He was member of the Pastor's Council for many years, and Treasurer of the society for the past eleven years. We miss his presence at every gathering, as he was a regular attendant at all church functions. He is survived by his wife and a family of seven children.
     C. R.

     GLENVIEW, ILL.

     Swedenborg's Birthday was commemorated on Friday, January 29th, the usual class giving place to this celebration. The banquet tickets were sold at the prevailing Friday Supper rate of thirty cents, and a large and enthusiastic audience assembled. Mr. Neville Wright officiated as toastmaster, and the general subject was "Mirrors of Swedenborg," the idea being to show him at his work. The first speaker dealt with the topic of "Swedenborg the Man," and was followed by three papers treating of three of the philosophical works,-Rational Psychology, Economy of the Animal Kingdom, and the Principia. There was also a celebration for the pupils of the school, this being held on Friday morning. The program included the reading of prize essays on Swedenborg, and closed with a luncheon at noon.

     The January meeting of the local chapter of the Sons of the Academy was the annual meeting, the following officers being elected for the ensuing year: Mr. Louis S. Cole, President; Mr. Donal Hicks, Secretary; and Mr. John B. Gyllenhaal, Treasurer.

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The chapter appropriated the sum of fifty dollars towards the expense of sending our teachers to the Annual Council Meetings in Bryn Athyn. At the conclusion of the business of the meeting, we had the pleasure of listening to a paper by the Rev. W. L. Gladish on the subject of "Miracles."

     The school was closed during the first week of February, as our Pastor, the Rev. Gilbert H. Smith, his Assistant, the Rev. Norman H. Reuter, and two of our teachers, Miss Venita Roschman and Miss Agathea Starkey, attended the Council Meetings in Bryn Athyn.

     Mr. Louis S. Cole and his daughter, Dorothy, recently suffered severe injuries in an automobile accident near Hammond, Indiana. Mr. Cole is now at home, but Miss Dorothy is still in the hospital. Both, we are glad to report, are progressing favorably.
     J. B. S.

     COLCHESTER, ENGLAND.

     Once again Cupid has been at work in our society, and through his agency we have gained a new member in Miss Louisa Phoebe Wheaten, who was baptized at the morning service on Sunday, December 6th, a delightful sphere prevailing. We welcome her as one whom we feel certain is to be a valuable addition to our numbers. Six weeks later, on Saturday, January 16th, Mr. Kenneth Pryke was married to Miss Wheaten, the wedding taking place at noon in our church. The bride looked charming in a dress of white satin with a veil of net and a wreath of orange blossoms. Miss Ruth Pryke, who was the only bridesmaid, wore a flowered crepe de Chine dress with a coronet to tone. One feature, quite new to us, was that the bridesmaid carried a small golden basket, attractively trimmed, in which were placed the two wedding rings,-a most happy thought. The service used was an adaptation of the one in our Liturgy, in order that the legal phrases required by English law might be incorporated. The occasion was a delightful one, and our only regret is that the couple will reside at Liverpool, two hundred miles away.

     Our annual Sale of Work was held on Thursday, December 10th, and a nice little sum was realized for future uses, as we now have no debt on the church building. On the following Sunday we had the pleasure of a visit from the Rev. Albert Bjorck, who preached at the morning service. On December 22d, the school celebrated its "break-up" for the Christmas holidays, and it was the first time that we have had the privilege of witnessing the tableaux which are prominent feature of the Christmas celebrations in other societies of the General Church. First there was The Annunciation, and then the Adoration of the Three Wise Men. These were beautifully and reverently portrayed, and the exceptionally strong sphere still lingers with us. All honor to those who provided the ideas and carried them out! The Christmas Day service was held in the morning of that day, and at the service on the following Sunday the Sacrament of the Holy Supper was administered.

     For some years past we have hit upon a most happy arrangement for our New Year's Social. The proceedings this year opened with a supper, most tastefully served by the ladies of our social committee. Four toasts were honored, the first being to "The Church," our pastor responding; and his remarks, as always, were something worth listening to. Next there were toasts to "The Old Year" and "The New Year," with responses by Mr. A. J. Appleton and Mr. Owen Pryke. Finally we honored "The School," with an able response by Mr. John F. Cooper. The tables were then cleared away, and we had games and songs until nearly midnight, when the incoming year was celebrated with a short service. An enjoyable part of the evening was a "shower" for Mr. Kenneth Pryke and Miss Wheaten. In the unavoidable absence of Mr. Pryke, Miss Wheaton spoke up very well for herself in acknowledgment of the gifts.
     O. P.

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     BRUSSELS, BELGIUM.

     "The Brussels Society of the New Church has just established an Art Section, its aim being to evolve from the Writings an esthetic, in order to endow the Church with it. Artists, both amateur and professional, and all others interested in this noble cause, are cordially invited to transmit their suggestions, and to send or indicate Swedenborgian texts relating to esthetic. The boldest, the most original, the most personal ideas will be welcomed, provided they emanate from the Writings. The members of the Art Section appeal especially to pastors who may have conceptions on this subject. After due study, a report of progress will be published. Please address all correspondence to the President of the Society, M. Jean Jacques Gailliard, artiste, peintre, 12 rue d'Ath, Brussels, Belgium."

     PITTSBURGH, PA.

     In celebration of Swedenborg's were provided by the parents with a Birthday the pupils of the school luncheon in the auditorium. The occasion was notable for a cake about two feet in diameter surmounted with candles to Swedenborg, and for an elaborate program in which nearly every child recited and all took part in a play which enacted the Memorable Relation in True Christian Religion, no. 136, the pastor acting the part of Swedenborg. In the evening a banquet for the society was held, with Mr. Homer Schoenberger as a very able toastmaster. The Rev. Henry Heinrichs, of Denver, gave a paper on "The Why, When, Where and How of the Second Coming of the Lord," which was followed by a discussion. Mrs. Richard L. Goerwitz reviewed two discussions of Economics as presented by Swedenborg to the Swedish Diet, which proved most interesting and appropriate to the present times. Songs of the Church and in honor of Swedenborg were interspersed, besides vocal solo and quartet numbers, and the evening closed with dancing.

     The Rev. Henry Heinrichs spent the week-end at the home of Mr. and Mrs. J. E. Blair, and preached at the service on January 31st, his subject being "Protection Against Evils and Falsities." In the evening he met the members of the society at a gathering in the auditorium, and delivered an instructive address on "Presence in the Spiritual World," which was followed by a discussion.

     On Sunday evening, January 17th, a "shower" was held at the home of Mr. and Mrs. J. E. Blair for Miss Alicia Burson, who was married to Mr. William Blair on February 9th. Messrs. Arthur O. and Frederick Lechner played several piano selections, and the pastor gave a talk on the meaning of the exhortation to "love, honor, comfort and cleave unto" in the marriage service.

     Among recent visitors were Mr. and Mrs. Lester Asplundh and sons, of Bryn Athyn; Mr. Raymond Synnestvedt, of Bryn Athyn; and the Rev. Hendrik W. Boef, who, on his return journey to Los Angeles, spent the day with the pastor on February 8th, visited the school, and gave an address to the children.

     Mr. and Mrs. Samuel S. Lindsay, Jr., are being congratulated upon the birth of a daughter on February 1st.

     The deep sympathy of the society goes out to the Rev. and Mrs. Walter E. Brickman and family in the passing of their daughter, Miss Elizabeth Brickman, into the spiritual world on February 10th. The funeral service was held at the home of her grandfather, Mr. Jacob Schoenberger, on February 12th.
     E. R. D.

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MIRACLES 1932

MIRACLES Rev. W. L. GLADISH 1932

     Announcements.

NEW CHURCH LIFE
VOL. LII          APRIL, 1932           No. 4
     (Delivered at the Council of the Clergy, 1932.)

     "Manifest miracles have ceased; and miracles have succeeded which are unknown to man, and do not appear, except to those to whom the Lord reveals them. For all contingencies, which are all in all things, in the most general, in the generals, in single things, in the most singular things, are miracles, but invisible, and continual, which, because manifest miracles were to cease, are not evident, because there is no faith from miracles. . . . " (Spiritual Diary 2434.)

     This passage is, as it were, my text. And the effort of this study is to find a definition or theory of miracle which will cover both the manifest miracles which have ceased and the invisible miracles which persist, but which are known only to those to whom they are revealed. The theory of this paper is that everything recognized as a direct act of God is a miracle; that where the spiritual degree is closed in the church, such acts become manifest miracles; they are done without human cooperation. But in an internal church, where there is perception from love, it may be seen that every contingency whatever is the immediate act of God, even though it be done through angels and men, because the Lord is the only Lover, and Thinker, and Doer,-the only Life in all the universe. The wise man of the New Church will cease to think of nature, and of law, as being self-operative. In all that is done in both worlds, he will see but the hand of God.

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     Let us begin with a definition of miracles given in the Spiritual Diary as follows:

     "What a Miracle is.

     "A miracle is that which is done by the Lord when anything concerns Him, faith in Him, His heaven, or the church in the universal, and thus passes through His heaven, and thus spirits effect it without any cooperative force of theirs. This is a miracle, and it is called 'the finger of God.'" (S. D. 655.)

     This is a manifest miracle, such as those which were wrought among the Sons of Israel. It was the immediate act of God, done from Himself by His revealed Word. It was the only way in which the Lord could be present i6 an evil church, where the spiritual degree was not open.

     It was not so in the Most Ancient Church, before the Fall. In that Church, the Lord was present by an internal influx, by which they perceived that God was Man, and the only Man, and that every manifestation of life and force was a revelation of Him, of His Divine Love, His Divine Wisdom, and His Divine Use. By the Fall, the internal way of presence by influx through man was closed. It then became necessary that the Lord should miraculously provide for His presence before the rational mind of man,-a presence independent of man's love or perception from love.

     Therefore the first miracle was the separation of man's intellectual from his voluntary, so that he might see truth not in harmony with his love, might see God, not from internal perception, but from external manifestation. And so the whole dispensation of the Ancient Church, from the time of Noah till the Lord came, and in Himself united the external man with the internal, was miraculous.

     "In order that those who are of the spiritual church might be able to be saved, the Lord miraculously separated their intellectual part from their voluntary, and bestowed upon the intellectual the power of receiving a new voluntary." (A. C. 4601. See also A. C. 863, 875, 895, 927, 928, 1023, 1043, 1044, 2256, 4328, 4493.)

     Having miraculously separated man's intellectual from his voluntary, and provided that a new voluntary might be built up in his intellectual, the Lord then miraculously gave a Word or Revelation in which He revealed that He would come into the world as a Man.

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He miraculously revealed Himself to fallen men by filling an angel with His look, and speaking to them. The miracle consisted of this, that it was a direct act of God, not inflowing through the rational of man, with man's reception and cooperation; but it was a presentation of Himself before man's intellectual, his evil will being temporarily closed.

     So long as the human intellectual retained something of integrity, so that the spiritual could be opened by regeneration, there could still be a real presence of the Lord in the church. But with the Israelites and Jews the internal man was tightly closed. They were not willing to have it opened. They were not a church, but only a representative of a church. Therefore all things of religion were miraculously provided for them;-not by any influx through their minds, but by the immediate presence of the Lord in a representative Word, and in worship enacted by them, while their evil minds were closed, and covered by an external sphere of piety, awe, reverence and fear.

     Therefore the Lord led them forth from Egypt with such manifest signs and wonders, came down upon Mount Sinai with such tremendous manifestation of Divine power, gave them a Law, led them for forty years by a pillar of cloud and of fire, and, throughout their history, until He Himself should come, imposed His Law upon them solely by miracle, and by their belief in the miraculous. This He could do with the Israelites and Jews without harm to them. Manifest miracles close up the internal or rational mind of man, take away all freedom to believe or not to believe in God, and compel belief. Therefore manifest miracles are not done before men capable of receiving a rational faith, in freedom according to reason. But the Jews were incapable of such faith, because their loves were solely sensual and corporeal. Among them, therefore, the Lord miraculously provided His Word in ultimates, to the end that, when He came, (1) the means might be provided for the glorification of His assumed Human, and (2) the means of man's regeneration.

     The glorification of the Lord's assumed Human would have been impossible, had not every step of the process been prefigured in the Word. Before He came, this could be done by no other way than by manifest miracle, by the finger of God, by the Almighty's leading men (not by any spiritual love, but by such loves as they had) to dramatize the life of God in the Flesh, and therefore the way which leads to heaven.

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     When the Lord came, He came as the Word, as the Divine Truth, the Divine in relation to human life. He took on that Word as it existed among men, and, by rejecting everything of merely human life, and putting on the Divine from the Father within, He became the Last as well as the First,-the Divine Man in ultimates. Therefore He did miracles, from Himself, by His own proper power; to show to angels and men that He was God, personally one with the Creator, that all men might know and worship the infinite First Cause, no longer invisible above the heavens, but now made visible in His own Person, a Man on earth.

     The essence of miracle, therefore, is the Divine revealing Himself before man's intellect, not by inner perception from love, but by an external way, before the senses. It follows that miracle can never be contrary to law. That would be for God to act against Himself. All life and power are from Him and in Him alone. Law is but the operation of His wisdom from His love. What He seeks to reveal by miracle is the operation of His wisdom from His love, for man's salvation. This is why a Divine miracle always sets forth or represents some spiritual ill and the means by which it is to be cured. He healed every manner of sickness and disease, fed the multitudes, and walked upon the water, only to show that He had power on earth to forgive sins and to feed man with the Bread of Heaven. At that time He could not do these internal works for man's salvation, not on the earth, because man's internal was not open. He could do these spiritual works among the angels, and He could set them forth by correspondences in the miracles which He performed among men.

     In no other way could He reveal His omnipotence to that evil generation. By His miracles He demonstrated His oneness with the Father. All other prophets spoke in the name of God, did miracles by the power of another than themselves. It was never so with our Lord. His question was, "Believest thou that I am able to do this?" By His miracles He established faith in Himself as Divine. He accepted their worship. "Ye call me Lord and Master, and ye say well; for so I am." To be sure, this was only a miraculous or historical faith, a faith of the natural man, not yet a spiritual faith, and therefore not a saving faith.

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But such faith is first with all men and with children. In it as ground a spiritual faith can be implanted, while without this faith from miracles no internal faith can ever be received. On this point we have the following definite instruction:

     "No other faith than that which is called historical, which was at that time a miraculous faith, was meant by this faith whereby the sick were healed; consequently by this faith many wrought miracles at that time. This faith was, that the Lord was almighty, because He was able to do miracles of Himself. For this reason He allowed Himself to be worshipped, which was not the case with the prophets of the Old Testament, who were not worshiped. But there must always be this historical faith before it becomes a saving faith; for a historical faith becomes a saving faith in man by his learning truths from the Word, and living according to them." (A. E. 815:4.)

     To the good, who were simple in heart and teachable, the Lord's miracles were "signs,"-signs that He was the Christ, the Son of God. The evil admitted the miracles, but to them they were not signs, they explained them as done by the power of Beelzebub, the "prince of the devils." They demanded a sign from heaven. The Lord was unwilling, and hence unable, to give them such a sign, because it would only increase their damnation by compelling a belief from which they would afterwards recede. Such a sign was given to Peter, James and John on the mount of Transfiguration. To them spiritual vision could be given, because the spiritual was not wholly closed in them. But it was different with scribes and Pharisees; they had hardened their hearts, and blinded their eyes, lest they should see.

     Modus Operandi.

     It is not the purpose of this study to seek out scientifically the natural steps by which miracles were performed. For example, whence came the great mass of material substance to provide food for five thousand men, besides women and children; whether created de nova by the Lord, or gathered by His will from substance already created? It is rather surprising that so little is given on this point in the Writings. That Swedenborg himself knew the specific way in which miracles were done in the natural world, I do not doubt.

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It may be that such knowledge belongs to a philosophy of the interiors of nature, rather than to religion. It may be that, in this scientific age, to know the means would weaken our faith in the Lord; for there is a tendency with the natural man to deny the power of God in all things that he fully understands. It may be that such knowledge, if given, would be perverted to the performance of magical miracles. And it may also be that such explanation will be seen clearly revealed in the philosophy of the Writings when men's eyes are opened to see it.

The fullest statement of the means by which miracles were wrought is given in a fragment Concerning Miracles, as quoted in the Concordance as follows:

"All things which are viewed in nature . . . take place from the influx of the spiritual world into the natural; and, in themselves, are marvels; which, on account of their accustomed aspect and perennial recurrence, are not accounted as miracles. But know that the miracles which are related in the Word were done in like manner by means of influx from that prior world into this posterior one; and that they were: done by means of the bringing in (illationem) of such things as are in the spiritual world into corresponding things in the natural world; as that the manna [descended] upon the camp of the Sons of Israel every morning [was] things flowing down from the bread in heaven, and brought into the receptacles of nature. In like manner the bread and fishes into the baskets of the apostles, and also the wine from heaven into the water in the waterpots at the wedding ... and that the fig-tree withered, through there being no longer the influx of spiritual aliment for it, which was nourishing it from the root. In like manner in the rest. So that miracles have not been done from causes sought out from nature, according to the insanities of certain of the learned at this day. And therefore miracles are of the Divine omnipotence according to the order of the influx of the spiritual world into the natural, merely with this difference: that the things which come forth actually in the spiritual world are actually brought into such things in the natural world as correspond. That this is so, and can be done, is of the Divine omnipotence which is meant by 'the finger of God,' from which the Lord produced His own miracles." (On Miracles, no. 60.)

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     The important point for us in this teaching, which has always dominated the thought of the New Church concerning miracles, is that in a miracle the laws which continually operate in the spiritual world are brought down by the immediate act of God, and made operative in the natural world; that these forces of the spiritual world are not in any sense contrary to the laws of the natural world, but are the origin of such laws, continually operating from the Lord every day, but as it were sheathed and covered by the mechanical forces and substances of nature. Therefore, at the Lord's good pleasure, when necessary for the instruction and salvation of man, He can and does make the forces from Himself act swiftly, and as it were nakedly, into the natural world. This He does only for the sake of awakening faith in Him and His omnipotence, in the natural man when closed to spiritual light.

     Such faith, however, is only historical or miraculous faith. It is of the natural man, and does not open the spiritual. But in the good it does produce an intellectual acceptance upon which true faith can be raised up by obedience to the Word.

     With the Israelites and Jews, before the coming of the Lord, there was no other faith than that induced by miracles. Their religion did not open their internal man and establish any love to the Lord or the neighbor therein. The Christian religion had to be established by miracles, among both the Jews and the Gentiles, as the only means of convincing merely natural men that Jesus was the Christ of God, and that He had the power of the Most High. But after the Church had been established, and the internal man had been opened by obedience to the Word, by an affection for the Lord, and by a belief in the reality of the spiritual world, then miracles ceased. They were no longer necessary. They would do harm rather than good. They were addressed only to the natural man; they close the spiritual; they compel belief; they take away freedom; they close the rational.

     Nevertheless, a belief in the miracles of the Word is necessary as the foundation, and as the good ground out of which springs a rational faith. The Incarnation itself was the crown of all miracles. Because perception ceased with the Fall, the man of the Church, without a belief in our Lord as God, has no God but nature.

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     Swedenborg's Intromission.

     When the purpose of miracle is thus seen as the means of establishing faith in the natural man (although only a temporary or historical faith which must be succeeded by a spiritual faith from the Word, or it will perish), it can be seen why Swedenborg appeals to his intromission into the spiritual world as taking the place of miracles, and as greater than all miracles. This he does repeatedly, especially in his later writings, as in Conjugial Love 535, the Coronis, and the Invitation to the New Church. I will quote only what is said in the short treatise, On Miracles:

     "IV. In place of miracles at this day there has taken place a manifestation of the Lord Himself, an intromission into the spiritual world, and enlightenment there by immediate light from the Lord in such things as are the interior things of the church; but chiefly the opening of the spiritual sense in the Word, in which is the Lord in His own Divine light.

     "V. These revelations are not miracles, since every man is in the spiritual world as to his spirit, without separation from his body in the natural world; I, however, with a certain separation, though only as to the intellectual part of my mind, and not as to the voluntary. And, as to the spiritual sense, through that the Lord is with all who in faith approach Him in that light, and through that are in its natural light."

     The purpose of a miracle was to present the Divine before the intellectual of the natural man with a compelling force that would produce belief,-a faith that could only be temporary, unless it were followed by obedience to the Word until conscience was formed, into which the Lord could inflow by an internal way, thus conjoining the man to Himself, and thereby imparting saving faith.

     The intromission of a Servant of the Lord accomplishes the same thing before the intellectual of the internal or rational man, yet without the compulsion, leaving man in freedom.

     First, there was the personal manifestation of the Lord to Swedenborg; second, his intromission into the spiritual world; third, enlightenment there by immediate light from the Lord; and, finally, the opening of the spiritual sense of the Word, in which the Lord is present in His own Divine light.

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If these things were done by the Lord personally to every unregenerate man, it would certainly take away his freedom, and compel belief. But when they are done before a chosen servant, and recorded in the Word with all the circumstantial proofs that are given, there is no compulsion, but only a convincing intellectual enlightenment for those who are willing to be convinced. And this enlightenment is of the internal or rational man, and from that light his natural mind is enlightened.

     Swedenborg was intromitted into the spiritual world by a certain separation of the intellectual part of the mind. Every rational man who reads or hears his Writings with affirmative mind is raised by a certain separation of his intellect from his voluntary into the light of that world, yea, into an immediate light from the Lord Himself. Therefore it follows that while Swedenborg's intromission was not miraculous, so far as he was concerned (not miraculous, because it was at the same time an internal and an external presence, whereas a miraculous appearance is only external), it yet serves all the purpose of miracle in the establishment of faith in the Lord, without the hurtful effects of miracle upon internal men, or those capable of becoming internal.

     Through a willing Servant, to whom the Lord could not only manifest Himself intellectually as the one infinite God in His Divine Human, but whom He could at the same time conjoin with Himself by love and perception, the Lord provided for His True Christian Church a more excellent means of inspiring faith than miracle,-a vision of God as the one only Life, the Soul of His creation, which He moves to His own ends, even as man's soul rules his body.

     Unknown Miracles.

     And what are those miracles "which are unknown to man, and which appear only to those to whom the Lord reveals them"? It was said of them: "For all contingencies, which are all in all things, in the most general, in the generals, in single things, in the most singular things, are miracles, but invisible and continual, which, as manifest miracles were to cease, are not evident, because there is no faith from miracles." (S. D. 2434.)

     Does this not mean that the wise man of the New Church will see the finger of God in every manifestation of life or of force in all the universe?

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For others, the immediate hand of God is concealed behind the screen of nature. They are permitted to speak of "nature," and of "natural law," as though nature and her laws were self-operative. They believe in fortune, chance, and accident. But with the doctrine of the Gorand Man, as now revealed; with all causes in the spiritual world, and all ends in God, Who is not only the First, but also the Last; the New Churchman ought to be able to see, at least by a certain kind of separation of his intellectual mind from its voluntary, that every least contingency is miraculous, in that it is an act of the Divine, that He alone bears creation in His bosom, and carries it to His own ends, even when He acts through the rationality and prudence of angels and men.

Which is the greater miracle,-to lead the Sons of Israel out of Egypt through the Red Sea, or to lead His church out of hell to heaven! To lead His armies by a pillar of cloud and of fire, or to reform and regenerate men through the invisible leading of angelic societies! To feed men with bread from heaven in the wilderness of Sinai or of Bethsaida, or to feed them with the "true bread from heaven," which is His own "flesh and blood"? Who but God Himself can do any of these things! And who that believes that God can do these spiritual works can doubt that He did the former miracles when they were the only means of manifesting His presence before a sinful world? And, on the other hand, who that can believe in natural miracle can fail to see that everything, even the most minute, which is done in the world and in nature, must be by the direct and immediate act of the only living God? Not that any evil is ever from the Lord, but that, whenever He does permit evil to ultimate itself, He turns it to good.

I have heard that there are New Churchmen so imbued with the agnostic spirit of present-day science that they do not believe in the miracles of the Word; but I confess that to me the overcoming of gravity in every blade of grass, in the circulation of the blood, or the carrying of the earth in its orbit around the sun, is as much a miracle as was the Lord's walking upon the sea. Even though I knew all the means by which such things are done, either miraculously or perennially, they still would all seem to me to show forth the immediate power of God.

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PLANET MARS 1932

PLANET MARS Rev. GEORGE DE CHARMS 1932

     One of the brightest of all the objects which you may see in the sky at night is the planet Mars. It does not always shine with the same brilliance, however, because as it turns around the sun it is sometimes near to us and sometimes far away. When it is nearest to the earth, it may be seen as an evening star rising in the West, just about the time of sunset. When this happens in August or September, it shines with a bright reddish light by which it may easily be distinguished from all the stars.

     At such times it is only about thirty-five million miles away, and the surface of the planet can then be seen very distinctly through a telescope, because there are no clouds around Mars as there are around Jupiter. At such times interesting things have been noticed on this planet which make the astronomers believe that there must be people living there. Yet they know not what these people are like, and they realize that they must be very different from ourselves. Strange markings appear which are so straight and regular that it is supposed they must be made by men, and some have thought that they are great canals. White spots also appear at the two poles, and because these spots become smaller as they are turned toward the sun, it is thought that they consist of snow which melts in the summer time.

     The planet Mars is about twice as far from the sun as our earth, being at a distance of about one hundred and forty-one million miles. It is about half the size of our earth, but because it turns more slowly on its axis, a day there is almost the same length as our day.

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It has two moons, so small that we can see them only with the most powerful telescope; but they are very close to the planet, and for this reason must appear quite large and give considerable light to the people there at night.

     Swedenborg spoke with the spirits who came from the planet Mars, and he says that they are the most gentle of all who belong to our solar system. They spoke to him so softly that he could scarcely hear them; yet their faces were so expressive that he knew what they wished to say. He saw at once that they were very wise, and he tells us that their speech was very much like that of the highest angels who come from our earth.

     He asked them how they lived on their planet, and they told him that they were gathered together into societies, which were formed of those who loved the same things and performed the same uses, whether they belonged to the same family or not. Thus they have neither empires, kingdoms, nor republics, as we do; nor do they live in families or tribes, as do the inhabitants of Jupiter; but they are more like the angels of heaven, who live in societies where those who love the same things are gathered together.

     The inhabitants of Mars are like those of Jupiter in this respect, that they are very frank and honest, and are always content with their lot. They live in great peace, never having known war or crime such as bring unhappiness to those of our earth. Yet they are not all good. Some love themselves, and try to exercise power over others, but these are quickly driven out of the societies of the good, and banished to rocky deserts, where they are forced to live alone. By this separation from their friends they are severely punished, and often after a time they repent, and are then allowed to come back. Even when they have been driven away, there are many who feel sorry for them, and who go to their place of banishment, trying to persuade them that they have done evil; but they will not let them return until they have really repented. Nor can they merely pretend to do this, because the good people know at once what they really think. By keeping them separated, the societies of the good are protected, and evil is not permitted to grow or increase among them.

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     The people of the planet Mars worship the Lord, knowing that He is a Divine Man. So great is their love for Him that whenever His name is mentioned they fall down on the ground in worship. They are very humble, and realize that they can do nothing except with the Lord's help. They say that they are in hell, and that only the Lord can draw them out of it.

     Their faces are of a yellowish color, like those of the Chinese. They have no beards, but the lower part of the face is darker in color than the rest, and sometimes almost black. They eat the fruits of trees and various kinds of berries, and are especially fond of a certain fruit which grows along the ground like our melon, though it is different from anything that we have on our earth. They make cloth out of the bark of a certain tree, the fibers of which they either weave or glue together with a kind of gum. At night they have light by means of a liquid fire which they know how to make.

     In order that Swedenborg might know the character of these people, he was shown a vision in the other world. He saw a flame, very bright, in which were shooting colors of red and gold and purple; and in the midst of the flame was a powerful hand. Swedenborg was told that the brilliant dame represented their love of the Lord, and its ever-changing colors the wisdom which they receive from the Lord, while the hand in the midst of the flame represented the power to resist the evil which the Lord continually gives them.

     But as Swedenborg was watching this vision, he noticed that the hand presently disappeared, and only the colored light remained, which meant, he was told, that some of them do not love the Lord so much, and have not so great power from Him. In the midst of the light, instead of the hand, there then appeared a beautiful bird, like a bird of paradise, with gorgeously colored feathers; and the bird was flying with great strength and speed, very much alive, and wonderfully lighted up by the varying lights of the flame. But gradually the flame grew dim, and the beautiful colors of the bird's feathers faded, becoming at first like a pearl for whiteness, and at last dark, as if made of stone. While it continued to fly, it was as if it had lost its life, moving slowly and with difficulty.

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     All this represented how those on the planet Mars who fall away from the worship of the Lord gradually lose their power and their wisdom, and become at last like a bird of stone, ugly and almost dead. From this vision Swedenborg learned that the inhabitants of Mars correspond to thought, and especially to thought from love to the Lord. When the angels in the other world are thinking about the Lord with love, and while they are reading His Word, there often appear beautiful birds around them with colored plumage shining in the sunlight, and this because these birds represent their thoughts.

     If we did not know anything about the Lord, and if we had no love except for ourselves, then all our thoughts would be ugly and dull, and all the world would come to appear to us as dark, cloudy and grey, as it sometimes does when we feel sad or discouraged. But when we think of the Lord, and forget ourselves, then the Lord can give us happiness, and our thoughts become bright and living, like the beautiful bird which Swedenborg saw in the other world. For the Lord gives us hope and power, and the delight of doing some useful work for others; and when He does so, the clouds are driven away, and the sun of heaven shines in upon us with its golden splendor, making all things in our mind bright and beautiful.

     The inhabitants of the planet Mars love to think about the Lord. In this they find their greatest delight. And in heaven they represent the things they think in beautiful ways, so that the angels from other heavens may see them, and may enjoy their beauty. Thus they perform the same use for the heavens that our thoughts perform for us, especially those thoughts which come to us from the Lord, lighted up with the glory of heaven, and made beautiful by the joy and happiness which the Lord imparts when we think of Him from love.

LESSON: Psalm 104: 1, 10-24.
MUSIC: Hymnal, pp. 107, 178.

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NEW CHURCH IN SPAIN 1932

NEW CHURCH IN SPAIN E. E. I 1932

     After an intermission of fifteen months, EL HERALDO DE LA NUEVA IGLESIA, edited and published at Valencia by Mr. J. H. Andersen, the Norwegian Consul in that city, has resumed publication with an issue for January, 1932. "The new laws of the nation," he declares in an editorial, "permit us to proclaim the truths of the New Church with entire freedom, and without the risk of being molested by the Roman Catholic hierarchy. We may hope, therefore, that these truths will, with relative ease, open for themselves a path to the millions who are 'sitting in darkness and the shadow of death."

     The contents of this number comprise: 1. An installment of a Spanish translation of the Doctrine of Faith; 2. An editorial on "The New Church and Science"; 3. An effective and pungent missionary appeal, entitled "Extracts from the Writings of Emanuel Swedenborg," with the following subheadings: Swedenborg's Mission; The Church in General; The Cycle of Churches; The Church in the Individual; The Consummation of the Church; The Coming of the Lord; His Coming is a Revelation of Divine Truth The Last Judgment; The Primitive Christian Church; Its Invasion by Heresies; The Catholic Church; Babel or Babylon; The Vicarship a Device of Falsity; The Adoration of the Virgin a Profanation; The Papists in the World of Spirits; Popish Saints in the Spiritual World, their Adoration a Mockery; The New Church; The Theology of the New Church.

     This issue of EL HERALDO is accompanied with a four-page folder which gives a brief summary of the contents of the three works of the Writings so far translated into Spanish, namely, The True Christian Religion, Heaven and Hell, and Extracts from the Arcana Celestia and the Apocalypse Revealed. The price for each volume, in various bindings, is quoted, together with the addresses of several agents from whom they may be obtained. Among these we note: Mr. J. H. Andersen, Alameda, letra LL, Valencia, Spain; Mr. Enrique Rincon Plumey, Santo Cristo Str., 2, San Juan, Porto Rico; Mr. Nicolas B. Kier, calle Snipacha, 732, Buenos Aires, Argentina.

     Mr. Andersen also encloses an application blank for membership in a newly formed organization, Sociedad Swedenborg Espanola. One who joins it expresses his desire to take part therein, in order to establish and promote the New Church in Spain.
     E. E. I.

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"DE HEMELSCHE LEER." 1932

"DE HEMELSCHE LEER." HUGO LJ. ODHNER 1932

Editor of NEW CHURCH LIFE:
     In your April issue of last year (p. 221), the Rev. Theodore Pitcairn stated that my frankly critical review of DE HEMELSCHE LEER (1931, p. 26) totally misrepresented its spirit, contents, and purpose. Mr. Philip Oyler, in the same issue, took me to task for "sarcasm "(1), questioned the sincerity of my reading of the magazine, and mistrusted my "spiritual spectacles," hinting that everyone's views are true or false "according to the measure and degree in which he shuns evils as sins against the Lord, or not " (1931, p. 225). He admitted, however, that the Dutch magazine contained "patent faults in the matter of tactless expressions."

     In your February issue, 1932, your correspondents go further. Mr. Pitcairn catalogues with assurance the exact degree of the Word in which the various bodies of the New Church are at present; and adds, "That the General Church is not in the spiritual sense of the Word, is evident from the fact that it does not know, and many believe it is impossible to know, the internal state of the New Church and the man of this Church; and yet it is the internal state of this Church, and of the man of this Church, that the spiritual sense treats of . . ." (p. 73).

     Freely granting that man, as he regenerates, will be able to perceive, more and more unerringly, and thus may see the conditions and requirements of truly spiritual states, the Writings nowhere hint that we can make personal judgments about others, whether these be individual fellow-men or bodies of the Church. "Judge not, that ye be not condemned" is stated to mean judgment as to "the spiritual and celestial life" of a man living in this world." (C. L. 523.) Of externals we may judge, "but to judge as to the interior mind or soul of another, thus as to what is his spiritual state, and therefore his lot after death, of this it is not lawful to judge, for it is known to the Lord only; neither does the Lord reveal it until after death. . . . " (Ibid.)

     What is true of judgments for or against individuals is true of judgments against church bodies.

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We may criticise opinions, and form estimates of men, and rebuke disorders in societies and church bodies; but we cannot with authority characterize their spiritual states unless the letter of Revelation has furnished the verdict. Thus we only know the states of past churches. The letter of Revelation does not mention either the Convention, the Conference, or the General Church, any more than it mentions Bismarck or Wilson. Our Spiritual vision may be keen, but our applications to men-our imputation of states-must be withheld.

     Since "no man, and no angel, knows the duality of good and truth with another, in all their series and connection, but only somewhat thereof which is apparent in externals," Israel was punished by pestilence when David, imagining that he was moved by Jehovah, numbered Israel and Judah. (A. E. 453.) "The people of Israel represented the church as to all its truths and goods, and `to number' them signified to know the quality thereof, and afterwards to arrange and dispose them accordingly. Inasmuch as no one can know and do this but the Lord alone, and a man who attempts to do so deprives himself of all good and truth and of spiritual life," therefore David and the people were punished. (A. E. 386:10.)

     A serious attempt to fix the state of the Church as "natural" or "spiritual-natural" would be more than tactless; it would be tantamount to a claim of possessing Divine inspiration or authority in the pronouncement, or to usurp the place of God as judge.

     We would be loath to believe that our friends, in echoing the pronouncements of DE HEMELSCHE LEER, pretend to do more than simply judge from appearances. But to do even this is an ill-considered practice unless it be amply modified by qualifications.

     Mr. Oyler (1932, p. 82f) strives to illustrate by examples the differences of state within men who pass from the natural, literalistic state to the truly spiritual state. But it is very evident that, except for one feature, the states which the writer describes as spiritual are known and acknowledged by all thinking New Churchmen, and are clearly taught in the Writings for all to see. And if we were to judge by human appearances, we would conclude that they testify that very many in the General Church, and many other New Churchmen, are in a spiritual state; thus confuting Mr. Pitcairn's claims!

     Yet we believe that Mr. Oyler's means of measuring spiritual states by what a man sees in the Writings is not an infallible canon, even in the hands of a most regenerate man.

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For the things which he recounts as the result of a truly spiritual vision can be discerned by those also who are in the more elementary states of reformation. If a man could not see the truths of the church, except according to his own measure of good, there could never be any beginning of regeneration at all! Like all other good things, illustration from the Lord is given at first as a borrowed state, by the elevation of the understanding into spiritual light. For this reason we are kept in healthy uncertainty about the permanence of our own states, and are altogether unable to judge of internal states in men or movements. How can anyone possibly judge (except from Divine inspiration) as to whether a man or a church is in a borrowed or an appropriated state?

     But one special feature, which both Mr. Oyler and Mr. Pitcairn insist upon as a requisite sign of a spiritual state, is not so marked among us. This sign is, that when we read the Writings after our spiritual degree is opened, we would have to acknowledge their every jot and tittle, every parenthesis and number, to contain-like the Hebrew Word-a correspondential meaning, as if they were addressed to the sensual, not to the rational mind.

     In itself considered, this view that the Writings are correspondentially written in every detail seems quite a harmless theory, which might serve to confirm certain curious forms of mind in the sanctity of the Writings. But when its acceptance is elevated into a reliable sign that a man at last enjoys illustration, and has his spiritual degree opened, the theory becomes a brand of dissension of utmost danger, and would lead not only to the wholesale judging of states, but also to the unchecked introduction of dogmas which will have as their sole argument the alleged illustration of their authors.

     Against the disclaimers of these sincere and respected correspondents, I maintain that the use of the correspondential method of exposition in the study of the Writings has-consciously or unconsciously-assumed a paramount place among the adherents of DE HEMELSCHE LEER, as illustrated in their own articles and tenets. And I therefore see no reason to withdraw the statements made in my review (Jan., 1931), or to modify my warnings against the abuse of correspondences.
     HUGO LJ. ODHNER.

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ANNUAL COUNCIL, MEETINGS 1932

ANNUAL COUNCIL, MEETINGS Various 1932

     BRYN ATHYN, PA., FEBRUARY 1ST TO 6TH, 1932.

     COUNCIL OF THE CLERGY.

     The Thirty-sixth Annual Meeting of the Council of the Clergy was held in the Council Hall of the Bryn Athyn Cathedral-Church, February 2d to 5th. 1932, Bishop N. D. Pendleton presiding. Besides the Bishop and Assistant Bishop of the General Church, there were present twenty-one members of the second degree, one member of the first degree, and two candidates, as follows: The Revs. Alfred Acton, K. R. Alden, W. H. Alden, H. W. Boef, R. W. Brown, W. B. Caldwell, L. W. T. David, C. E. Doering, A. Gill, W. L. Gladish, F. E. Gyllenhaal, T. S. Harris, H. Heinrichs, E. E. Iungerich, H. L. Odhner, Enoch S. Price, N. H. Reuter, G. H. Smith, H. Synnestvedt, F. E. Waelchli, W. Whitehead, R. G. Cranch; and Messrs. A. Wynne Acton and Philip N. Odhner (a total attendance of twenty-six).

     After the meeting of the Consistory on Monday, the Council held four regular morning sessions; one public session; three joint afternoon sessions with the members of the Faculties of our Academy and General Church Schools; and two joint sessions with the Executive Committee. (See Minutes of the Joint Council elsewhere in this issue.)

     At the opening session of the Council, reports were presented by the Secretary of the General Church, the Secretary of the Council of the Clergy, and the Editor of NEW CHURCH SERMONS. These were ordered to be read at the Joint Council.

     During its several sessions, the Council considered the State of the Church, with especial reference to the responsibility of the ministers.

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Particular emphasis was placed upon the right of a minister to refuse the performance of a marriage ceremony where he is convinced that, in fact and in state, the contracting parties are of different religions.

     A paper on "Miracles" was read by the Rev. W. L. Gladish, of Sharon Church, Chicago, Ill. (See p. 145.)

     The Annual Public Session was held in the Assembly Hall, on Thursday evening, February 4th, when the Rev. Hugo Lj. Odhner delivered an inspiring paper on: "Our Guardian Angels." This paper, which was characterized by the Bishop as "a vivid picture of our marvelous interrelations of thought and affection, and their angelic causes on the other side," was received with applause, and briefly discussed by the Rev. Alfred Acton, E. E. Iungerich, and Messrs. O. W. Heilman and Philip N. Odhner.

     The Joint Meetings of the Council with the members of the Faculties of our various schools were held on Tuesday, Wednesday, and Thursday afternoons, February 2d to 4th, in the Council Hall. The maximum attendance was eighty-one, being an advance on last year.

     On Tuesday afternoon, with Bishop N. D. Pendleton in the chair, Professor Wm. Whitehead read a paper on: "Protestantism and Modern Capitalism,"-a sociological study of the doctrinal roots of the modern Protestant ethic in its relation to the present economic phase. Discussion followed.

     On Wednesday afternoon, with Dr. C. E. Doering in the chair, an interesting paper on "The Advisability of Making the Elementary School a Nine-Grade School," by Miss Gladys Blackman, of Glenview, Ill., was read (in her absence through illness) by the Rev. Gilbert H. Smith. This was followed by considerable discussion in which a number of pastors and teachers took part.

     On Thursday afternoon,-Bishop George de Charms presiding, Dr. C. E. Doering read a thought-provoking paper on: "The Spiritual Analogy between the Educational Processes in Child and Adult Education." The paper was well received, and was discussed by the Revs. G. H. Smith, E. E. Iungerich, Alfred Acton, Bishop de Charms, Bishop Pendleton, and the Rev. Homer Synnestvedt.

     At the conclusion of these sessions, a resolution of warm appreciation for the work of the Women's Guild, in providing refreshments after the various meetings, was passed unanimously.

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     A brief account of the Philadelphia District Assembly Banquet appears in the Church News department of this issue.
     WILLIAM WHITEHEAD, Secretary.

     JOINT COUNCIL.

     BRYN ATHYN, PA., FEBRUARY 6TH, 1932.

     First Session-10.00 a.m.

     1. The Thirty-ninth Annual Meeting of the Joint Council of the Clergy and the Executive Committee of the General Church of the New Jerusalem opened with prayer and the reading of the Ninth Chapter of the Prophet Amos by the Bishop, the Rt. Rev. N. D. Pendleton.

     2. The following gentlemen were present at this meeting:

     COUNCIL OF THE CLERGY:

     Bishop Pendleton, presiding; Rt. Rev. George de Charms; the Rev. Messrs. Alfred Acton, Karl R. Alden, William Hyde Alden, Hendrik Willem Boef, William B. Caldwell, L. W. T. David, Charles E. Doering, Alan Gill, Willis L. Gladish, Frederick E. Gyllenhaal, Thomas Stark Harris, Henry Heinrichs, Eldred E. Iungerich, Hugo Lj. Odhner, Gilbert H. Smith, Homer Synnestvedt, Frederick E. Waelchli, Raymond G. Cranch. Total: 20.

     EXECUTIVE COMMITTEE:

     Messrs. Randolph W. Childs (Secretary), Hubert Hyatt (Treasurer), Edward C. Bostock, C. Raynor Brown, Geoffrey S. Childs, Alexander P. Lindsay, Alvin E. Nelson, Raymond Pitcairn, Walter C. Childs. Total: 9.

     3. The Minutes of the Thirty-eighth Annual Meeting were accepted as printed in the NEW CHURCH LIFE, 1931, pp. 232-236.

     4. The Secretary of the General Church read the STATISTICAL REPORT, which was accepted and filed. (See p. 171.)

     5. The Secretary of the COUNCIL OF THE CLERGY being absent, his Report was read by the Rev. H. L. Odhner, and accepted and filed. (See p. 173.)

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     6. The Secretary of the EXECUTIVE COMMITTEE begged leave to submit his report later, in time for publication. (See p. 183.)

     7. The Rev. F. E. Gyllenhaal read the following:

     REPORT OF THE EDITOR OF "NEW CHURCH SERMONS."

     During 1931, there were nine issues of A New Church Sermons, with a total of 304 pages. Two issues were of forty pages each, and seven issues were of thirty-two pages each.

     In eight issues there were three sermons. The January number had four sermons.

The sermons were by twenty-one ministers and one candidate for the ministry.

     There were fourteen stories, all by Miss Gertrude Nelson. At least one story appeared in each issue.

     There were also twelve quotations from the Writings used as fillers.

     For reasons financial, the Sermons, beginning with the March issue, were reduced from forty to thirty-two pages; and beginning with the January, 1932, issue there will be a further reduction, for the same reason, to twenty-four pages. It is extremely difficult to obtain sermons short enough to continue publishing three sermons and one or two stories in each issue. Therefore I would appeal to all ministers to send me the shortest sermons they have, and to write during this year at least two or three sermons of about 1800 words each. Possibly short sermons will help dispel the depression.

     I am collecting a series of sermons on the Sacraments and Rites of the Church, with the intention of publishing one in each issue during 1932-1933. I also hope to obtain for publication during the same year a series of sermons on the general doctrines of the Church. But I would appreciate counsel on these proposals, and criticism of the issues as they appear.
     Respectfully submitted,
          (Signed) F. E. GYLLENHAAL,
               Editor of the New Church Sermons.

     8. The Rev. Mr. B. Caldwell, Editor of NEW CHURCH LIFE, reported that, for the first time since 1900, when our official organ assumed a magazine form, financial considerations had compelled a reduction in the size of the issues from 64 to 48 pages. One effect of this should be to call attention to the fact that the LIFE is not self-supporting. Another result is that few articles of sixteen pages or more can be published. In the opinion of the Editor, the Church could not, in the long run, get along without such articles, as they contain material that is of great value to our ministers, as well as to lay readers.

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A return to the former size of the monthly issue will depend upon new subscribers and contributors. He did not believe that the circulation of the LIFE had reached the "saturation point."

     Bishop Pendleton voiced the feeling that the LIFE should be on the table of every family of the General Church.

     The feasibility of sending out sample copies, as a means to this end, was discussed. A slow increase in the number of subscribers was reported by the Business Manager, who stated that, aside from a possible couple of hundred more subscribers, the present mailing list represented very nearly the saturation point. Many of the foreign members of the General Church do not read English.

     Some speakers advocated that ideally every member of the Church should receive its official organ free of charge; that lack of money should not prevent anyone from receiving it; that a special reduced price might be offered to new subscribers, etc. But the objection was advanced that, as long as a subscription price is set, and the funds unavailable, these plans are impracticable.

     9. On motion of Mr. R. W. Childs, the subject of possible means of encouraging the circulation of the journal was referred to the Executive Committee.

     10. The Treasurer of the General Church, Mr. Hubert Hyatt, submitted a FINANCIAL REPORT for the year 1931, printed for distribution to all members of the General Church. (An abbreviated statement is published on page 181.) Verbally, he discussed the question whether collecting agents for the General Church treasury should be representatives of the local societies or appointed directly by the Treasurer; and he disavowed any belief in drives for increased contributions.

     In the ensuing discussion, several members expressed regret that the allowance for traveling expenses for the visiting pastor and others had to be curtailed. It was hoped that some arrangements might be made to continue pastoral work in our extended field. One speaker pointed out that the attendance at the Academy's Schools undoubtedly depends upon the work of the visiting pastors.

     11. On motion, the subject of providing for the customary work of Church Extension was referred to the Executive Committee.

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     12. On motion, the question of the status of treasury representatives was referred to the Executive Committee.

     13. Mr. Walter C. Childs submitted the report of the ORPHANAGE FUND, which was received and filed. (See p. 183.) Mr. Childs showed that the Fund had not yet suffered so heavily from the depression, but that an expected increase in calls upon the Fund necessitated a readiness to give greater support. The increments from the use of "Orphanage Boxes" was not marked.

     The use of this system of collection was discussed.

     14. After a short recess, the Rev. F. E. Gyllenhaal reported on alternative arrangements which could be made in Toronto for the FIFTEENTH GENERAL ASSEMBLY, to be held in the Summer of 1933. A General Committee had been appointed in the Olivet Society, and had recorded its sentiment that the Fifteenth General Assembly be held in the Royal York Hotel, Toronto.

     15. It was moved and seconded, that the Council record its sentiment that the Fifteenth General Assembly be held in the Royal York Hotel, Toronto.

     A prolonged discussion of this motion ensued. It was seen that the question whether the Assembly should meet in a building in the Exhibition Park, or in the more commodious surroundings of a downtown hotel, was inextricably connected with other questions, such as (a) the best date for the meetings, from the points of view of a large attendance, road traffic, pleasant weather, etc.; (b) the character of the program under the changed conditions which we are inevitably facing, owing to the impossibility of smaller societies undertaking to cater to and house so many visitors as recent assemblies mustered; (c) the cost of the Assembly to the General Church; and, on the other hand, its cost to the visitors. A simplified program was generally thought to be necessary.

     16. At 12:35 p.m. the meeting adjourned until 3:00 p.m.

     Second Session-3:00 p. m.

     17. The discussion of the General Assembly was continued.

     18. It was moved, as a substitute (see par. 15), seconded and unanimously carried:

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Resolved, that the choice of a place and of dates for holding the Fifteenth General Assembly in Toronto, 1933, be referred by the Joint Council to the Bishop of the General Church, and to such committee or committees to which he may wish to delegate it.

     19. On motion of Mr. Raymond Pitcairn, the subject of the CALENDAR READINGS was taken up for discussion.

     Mr. Pitcairn gave his opinion that, in families where there are children, the assignments in the Calendar are too long for use in family worship. Dr. E. E. Iungerich seconded this as being also his opinion from experience.

     Rev. H. L. Odhner stated that, in the preparation of the Calendar, individual reading was primarily in view, but that it could well be used in family worship with some adaptations and omissions. The Arcana Celestia is not always adapted to children.

     Rev. F. E. Waelchli thought that the Calendar should have family worship in view. It is not essential that younger children understand what is read; but that they all see the worship, and the reverence shown by parents toward the Word and the Writings,-this is of the greatest importance. In church, the Third Lesson is not understood by children, but they see it as the holy reading of the Writings, and it is a real recognition of the Lord's Second Coming.

     Dr. Acton said that the Calendar, to be a success, should be designed for worship. It should be called, "A Calendar for Family Worship." Many will read the Writings in worship who might not otherwise read. This was the idea at the start, under Bishop Benade.

     Mr. A. E. Nelson called attention to the need of encouraging both family worship and individual reading. As the children grow older, family worship becomes irregular. A Calendar should be for regular individual reading, and is needed to encourage the young people to read.

     Dr. Iungerich told of a father who met the difficulty of getting the family together in the evening by reading at the table immediately after supper. In the Pittsburgh school the teachers read the Writings at opening worship, then ask questions, and the children are found quite responsive.

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     Bishop Pendleton said that, in urging the revival of the Calendar, his purpose was to stimulate the reading of the Writings. Internally the Church can depend only on reading. This may be either (a) individual reading, or (b) family worship. He was responsible for advocating the present policy in 1928, and had in view the use of the Calendar for individuals. In regard to family worship where there are children of some age, he offered the suggestion that one of the best things to use is the Topics from the Writings. The Calendar may not be so good for family worship, on account of irregularity in its use. But the essential idea is to encourage a new group of readers of the Writings.

     Rev. Homer Synnestvedt mentioned the value, for very young children, of Miss Gertrude Nelson's stories.

     Bishop de Charms pointed out that the two uses are very distinct, and that it is practically impossible to meet the varied conditions of family worship by any Calendar. A Calendar for individual reading is very much needed. The effect of our Calendar is on the whole very beneficial. We need especially to stimulate individual reflective reading for its own sake, for the primary object of entering into the understanding of the Writings, that is, for entrance into a state of illustration.

     Mr. Gyllenhaal spoke of the value of the Calendar Notes in the LIFE; they make you want to read. He felt a sense of loss in their discontinuance, which may also have affected the amount of reading done in the Church. Mr. Nelson seconded this view.

     20. The meeting adjourned at 4:07 p.m.
     Respectfully submitted,
          HUGO LJ. ODHNER, Secretary.

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     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.

     During the year 1931, 36 new members were received. Deducting 25 deaths, and 2 resignations, the net increase for the year was 9. As the total membership at the end of 1930 was 2038 members, this net increase of 9 members brings the total at the end of 1931 to 2047 members.

     Geographically, the 36 members received during the past year were distributed as follows:

United States      12
Mexico           2
Canada                    7
England            5
Scotland           1
France           1
Holland                4
Sweden                3
South Africa          1
                              36

     These figures do not include the membership of the South African Native Missions. According to the report of the Missions, to December 31, 1931, there is a total of approximately 887 native members in various parts of South Africa.

     RESIGNATIONS.

Dr. Ernest Albert Farrington.
Mrs. Mary Sibyl Cooper Farrington.

     NEW MEMBERS

     January 1, 1931 to December 31, 1931.

     A. IN THE UNITED STATES.

     Washington, D. C.
Mrs. Pearl Edwards Boatman

     Detroit, Michigan.
Miss Winifred Violet Cook
Mr. John Graham Gurney

     New York, New York.
Mr. Harold Pitcairn Childs

     Bethayres, Pennsylvania.
Mr. Dominique Berninger
Mrs. Clara Eipenbrodt Berninger

     Bryn Athyn, Pennsylvania
Miss Natalie Suzanne Carpenter
Mr. Philip Samuel Paul Carpenter
Mr. Ralph Sidney Klein
Miss Elizabeth Reynolds
Miss Katharine Reynolds

     Philadelphia, Pennsylvania
Mrs. Katherine Fitz Shea

     B. In Mexico.

     Monterrey.
Mr. Hugo Salinas
Mrs. Norah Price de Salinas

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     C. IN CANADA.

     Glen Leslie, Alberta
Mrs. Emma Toews Lemky

     Gorande Prairie, Alberta.
Miss Eva Lemky
Mr. Walter Lemky

     Sexsmith, Alberta.
Mr. Oscar Lucian Mackey

     Kitchener, Ontario.
Mr. Gerald Nelson Schnarr
Mr. John George Schnarr

     Montreal, Quebec.
Mrs. Arnolda Anna Cornelia Verhoef Duquesne

     D. IN ENGLAND.

     Bath, Somerset.
Miss Edith Margaret Lewin

     Colchester, Essex.
Mr. Kesel John Honywill Motum
Miss Kathleen Sarah Wright

     West Chelmsford, Essex.
Miss Louisa Phoebe Wheaten

     Withington, Manchester.
Miss Doris Sumner

     E. IN SCOTLAND.

     Portobello, Midlothian.
Mr. William Cairns Henderson

     F. IN FRANCE.

     Thoury-Fevrottes.
Miss Hendrika Geertrui Koster

     G. IN HOLLAND.

     The Hague.
Mr. Herman Marius van der Maas
Mrs. Johanna Maria Ruhaak van Duyvenboode Varkevisser.

     Rotterdam.
Mr. Anthonius Pieter Geluk
Miss Elizabeth Jacomina Geluk

     H. IN SWEDEN

     Stockholm.
Mr. Rune Teodor Boyesen
Miss Edda Elise Mathilda Weise
Mrs. Nina Mathilda Gans Weise

     I. IN SOUTH AFRICA.

     Impapala, Zululand.
Mr. Leonardus Albertus Hiibscher

     DEATHS.

     January 1, 1931 to December 31, 1931.

*Mrs. Melinda B. MacDonald, Cleveland, O., August 20, 1922.
*Mr. Heinrich H. Wiebe, Herbert, Sask., Canada, May 9, 1926.
*Mrs. Heinrich H. Wiebe (Helena Friesen), Gilroy, Sask., Canada, October 1, 1930.
*Mrs. Archibald S. Evens (Minnie Askew), Penetanguishene, Ont., Canada, October 20, 1930.
Mrs. Nathan Stevens (Ada Lucinda Powell), Niles, O., February 21, 1931.
Miss Elizabeth Charlotte Ross, St. Petersburg, Fla., February 24, 1931.
Mrs. F. E. Waelchli (Alena Hughes), Wyoming, O., March 11, 1931.
Mrs. William H. Benade (Mary Ann Katharine Gibbs), London, England, March 13, 1931.
Mrs. John F. Shurtz (Joanna C. Kendig), Williamsport, Pa., April 20, 1931.

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Dr. Florence E. Gladwin, Philadelphia, Pa., May 7, 1931.
Mr. Herbert P. Fuller, Glenview, Ill., June 2, 1931.
Miss Alice K. Potts, Bryn Athyn, Pa., June 23, 1931.
Mr. E. A. Doering Bellinger, Pittsburgh, Pa., July 14, 1931.
Mrs. Alfred Arrington (Stella Jane Coffin), Bryn Athyn, Pa., July 24, 1931.
Mrs. George Carter (Emma Fehleisen), Bryn Athyn, Pa., August 6, 1931.
Mrs. Charles L. Olds (Irene Ayres Mansfield), Huntingdon Valley, Pa., August 9, 1931.
Mrs. Richard W. Hynds (Isabel Laird), Gait, Ont., Canada, August 16, 1931.
Mrs. Peter Bellinger (Christina Germann), Toronto, Ont., Canada, September 23, 1931.
Mr. Victor H. Robinson, Bryn Athyn, Pa., September 25, 1931.
Mr. Smith Gilroy, Abington, Pa., November 4, 1931.
Mrs. Olmsted B. Van Epps (Cordelia Hall Wright), near Wilmington, Ill., November 9, 1931.
Mr. Charles Frankish, Bryn Athyn, Pa., December 20, 1931.
Mr. J. Edward Hill, Waterloo, Ont., Canada, December 20, 1931.
Mrs. Carl Hj. Asplundh (Emma Steiger), Bryn Athyn, Pa., December 23, 1931.
Mr. John Forrest, Chicago, Ill., December 28, 1931.
     Respectfully submitted,
          HUGO LJ. ODHNER, Secretary.
* These deaths were not reported until 1931.

     REPORT OF THE COUNCIL OF THE CLERGY.

     January 1, 1931, to January 1, 1932.

     Since the last Annual Report (see New Church Life, April, 1931, pp. 239-245), the following statistics and reports have been selected as of possible public interest in connection with the work of the Clergy during the year 1931.

     At present, the Clergy of the General Church comprise three members of the episcopal degree, namely, the Bishop of the General Church, the Assistant-Bishop of the General Church, and Bishop Robert J. Tilson, of London, England; 36 members of the pastoral degree; two members of the ministerial degree; and two licensed candidates for the ministry. (For directory, see New
Church Life, 1931, pp. 50-54.)

     Added to these, and connected with the South African Mission, are: five Pastors, six Ministers, six Leaders, and seven theological students (two Basuto, four Zulu, and one Xosa).

     Up to February 6th, the Bishop of the General Church has received reports of the past year's activities from all members of the Clergy except Pastors Elmo C. Acton and Joao de Mendonca Lima; also seven of the native Ministers of the South African Mission.

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     These reports reveal that the Rites and Sacraments of the Church have been performed as follows:

Baptisms                                    107 (-31)
Confessions of Faith                               18 (-11)
Betrothals                                   11 (-11)
Marriages                                    21 (- 6)
Funeral Services                               32 (- 4)
Holy Supper:
Quarterly: as Celebrant 90; as Assistant 27                117 (+17)
Monthly: as Celebrant 47; as Assistant 17                64 (- 2)
Private:                                   26 (-14)
Ordinations                                    Nil
Dedications: Ecclesiastical Buildings                Nil
Private Homes                               Nil

     Note: The figures within parentheses indicate the change from last year's statistics.

     In connection with the South African Mission to Natives, Superintendent F. W. Elphick reports 81 registered baptisms (Infant 27; Adult 54); and 4 deaths.

     Bishop N. D. Pendleton, Bishop of the General Church of the New Jerusalem, President of the Academy of the New Church, and Pastor of the Bryn Athyn Church, reports that he presided over the weekly meetings of the Consistory; the annual meetings of the Council of the Clergy, February 2-8; the Joint Meetings, and the Executive Committee; the 26th Chicago District Assembly October 9-11, and the Pittsburgh District Assembly, September 25-27; and made episcopal visits as follows: twice to Kitchener; once each to Chicago, Toronto, New York; and also preached once in each of the following societies: Pittsburgh, Glenview, Toronto, Kitchener, and New York.

     He presided over the regular meetings of the Pastor's Council and the Board of Trustees of the Bryn Athyn Church, the Spring and Annual Meetings of the Bryn Athyn Society; preached in Bryn Athyn fifteen times, and conducted services regularly when not absent.

     He presided over the meetings of the Board of Directors of the Academy, the regular meetings of the Faculties and Committees; taught twice a week in the Theological School, from January 7th through May 28th; and taught a class of College women twice a week since October 15th.

     Bishop George de Charms, as Assistant Bishop of the General Church, Vice President of the Academy, and Assistant Pastor of the Bryn Athyn Church, reports that, as Assistant Bishop of the General Church, he visited, at the Bishop's request, the societies and circles of the General Church in Europe, and presided at the British Assembly.

     During this trip he preached at The Hague, Holland; in Thoury, France; in London and Colchester, England; and in Stockholm and Oslo.

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     As Vice President of the Academy, he presided, in the absence of the President, at meetings of the Faculties.

     He continued in the general supervision of the religious instruction throughout the Academy Schools, and gave assistance in other ways as requested. He also continued to teach an educational course in the College Department, and inaugurated a course in Liturgics in the Theological School.

     As Assistant Pastor of the Bryn Athyn Church, he preached seven times, and conducted a series of seven doctrinal classes from January to March.

     Children's services were held from January to May, and from October to Christmas, in which work he was assisted from time to time by other ministers.

     He continued to supervise the work of religious instruction in the Elementary School, and to teach Religion to the seventh and eighth grades. Bishop Robert J. Tilson, as Pastor of Michael Church, Burton Road, Brixton, London, England, performed the customary duties of that office.

     He also visited Colchester, Kilburn (York) twice, Failsworth, Bristol, Street and Northampton, administering the sacrament of the Holy Supper in each of these places.

     He preached the sermon at the Twenty-fourth British Assembly at Colchester, in August; acted as President at the monthly meetings of the New Church Club; served as a member of the Council of the Swedenborg Society, and on three of its committees (including the Revision Board). The Golden Wedding of Bishop and Mrs. Tilson was celebrated on September 7th.

     Rev. Alfred Acton reports that during the past year he has been engaged as Dean of the Theological School; and also as non-resident Pastor of the Washington Society, where the activities have been kept up as before.

     Rev. Karl R. Alden reports that, in addition to his duties as Principal of the Boys' Academy and Housemaster of Stuart Hall, he preached twice at the morning services in Bryn Athyn, and gave three addresses at the children's services. He conducted five summer doctrinal classes, with an average attendance of about thirty; preached five Sunday afternoon missionary sermons in the Cathedral; and preached once at Glenview, addressing also the school and the ladies.

     He continued the work of directing the "Whittington Chorus" at Bryn Athyn, and, during the Fall, organized the "Whittington Quartette," which sang twice at the evening services.

     In March, by invitation of chapters of the Sons of the Academy, he gave addresses on educational subjects at Glenview, Toronto and Pittsburgh.

     Rev. Gustaf Baeckstrom reports that, in addition to his duties as Pastor of the Stockholm Society (Nya Kyrkans Forsamling), he administered the Holy Supper once as assistant in Oslo (Norway), once as celebrant in Jonkoping (Sweden), and twice in Copenhagen (Denmark). He also preached twice in Copenhagen, and gave two lectures there; and gave two lectures in Manehamn (Finland), three lectures in Stockholm, and nineteen lectures in divers cities in Sweden. The average attendance at the lectures was 105 persons.

176

     Rev. Albert Bjorck, as Pastor of the Woodgreen-Bristol circle, reports that three members,-the Oyler family,-left for France, leaving only the pastor and Mrs. Bjorck at Woodgreen. There are six members in Bristol. Owing to absence or illness, twelve services only have been conducted during the year, viz., eight in Woodgreen, three in Bristol, and one in Bath. The Holy Supper was administered at Bristol, Bath, and Palma, Mallorca. He also preached twice in Colchester.

     Rev. Hendrik W. Boef, Pastor of the Gabriel Church, Los Angeles, reports that, in addition to his regular duties, he has been engaged as visiting pastor of the isolated members of the General Church living in California. He presided, as the Bishop's representative, over the first California District Assembly, June 19th to 21st, 1931.

     Rev. Reginald W. Brown reports that, in addition to his duties as Librarian and Professor in the Academy, he has assisted three times in the quarterly administration of the Holy Supper at Bryn Athyn.

     Rev. W. R. Caldwell reports that during the past year he has been engaged as Editor of New Church Life, and as Professor of Theology in the Academy. During the year he visited the New York Society nine times, conducting doctrinal class and Sunday service each time.

     Rev. L. W. T. David reports that, besides being engaged in secretarial work in the Academy, he preached at Bryn Athyn five times, assisted in six other services, and once conducted the children's service.

     Rev. C. E. Doering reports that he has performed the duties of Dean of Faculties and Professor in the Academy. He has conducted the morning services of the Academy Schools, attended to the administration work of his office, and taught thirteen classes per week. He has preached once in Bryn Athyn, assisted in the Holy Supper three times, and conducted one funeral service. He has continued as Secretary of the Bishop's Consistory.

     Rev. F. W. Elphick reports various official acts as Superintendent of the General Church Mission in South Africa; Instructor in the Native Theological School of the Mission; and Acting Pastor to the Alpha Circle. In the Mission there are five native pastors, six ministers, six leaders, and seven theological students. There are eight day schools; and one night school. The day school teachers were reduced in numbers from fourteen to ten in July. The native instructors in trades were reduced from three to two.

     The estimated number of scholars is about three hundred and fifty. The estimated number of baptized members is eight hundred and eighty-seven. The entire system of registration is still undergoing reconstruction. Detailed half-yearly reports have been rendered to the Bishop.

     Rev. Alan Gill, Pastor of the Carmel Church, Kitchener, Ont., Canada, reports that four new members were added to the Society; and one member passed into the spiritual world.

     During July and August, he was absent on account of sickness, Candidate Wynne Acton preaching four times in his place. As Headmaster of the Day School, he reports a total enrollment of 31 pupils. The graduating pupils of 1931 all successfully passed their High School entrance examinations.

177

     The carrying out of the project to build a separate Chapel has been temporarily postponed, but he hopes not for long.

     Rev. Victor J. Gladish, Pastor of the Colchester Society, England, reports that 1931 saw the clearing of the church building from debt, extensive improvements of the chancel, redecoration of the building, and an increase in the monthly stipend paid to the Pastor. An unusual amount of illness is reported; but attendances were balanced by the summer visitors. The business depression has so far affected only a few of our members.

     Rev. Willis L. Gladish, Pastor of Sharon Church, Chicago, Ill., reports the loss by death of Mrs. Van Epps, Mr. John Forrest and Mr. Espy W. Curtis. He remarks: "Both Mr. Curtis and Mr. Forrest have long been active in the affairs of Sharon Church, especially Mr. Forrest, whose many years of faithful service and devotion, love and perception of the Heavenly Doctrine, deserve more than passing notice."

     He further reports that, finding it impossible to build under existing conditions, the bequest of Mr. Nets Johnson has been used to clear off the mortgage on the church property. Several small rooms have been turned into one large room and redecorated at a cost of about $500.

     Rev. Frederick E. Gyllenhaal, Pastor of the Olivet Church, Toronto, Ont., Canada, reports that he preached 43 times in Toronto, three times in Montreal, twice in Kitchener, and once in Bryn Athyn, Pittsburgh, Milverton, Penetang, Thornloe, Fitzroy Harbour, Ottawa (the last five places being in Ontario), and in Woodlands, Quebec-56 times in all.

     He continued to serve as a member of the Consistory; and as Editor of New Church Sermons.

     He made four visits to Montreal (January, March, August, November) and considers the work there still encouraging. The members of the Circle show an increasing desire for ministration. In August he remained in Montreal nine days, looking up nineteen people whose names and addresses had been supplied by Mr. Hergeir, one of the Toronto members now resident in Montreal. These people had all purchased cheap copies of the Writings, being actuated by curiosity excited by advertisements. Not one of these persons, however, seemed to desire any contact with the New Church. The methods of advertizing referred to seem ineffectual.

     During July and August, aided by a grant from the General Church, he visited isolated members of the Church in Ontario and Quebec, visiting Milverton, Penetang, Thornloe, Fitzroy Harbour, Ottawa, Cornwall and Woodlands, traveling 1500 miles in all. He preached and held classes for adults and children in all places except Cornwall. Everywhere he was cordially welcomed, and considers that visits should be repeated at least once a year. The Olivet Church is interested in, and approves of, this work.

     As Headmaster of the Day School, he opens the school every morning, and, from January to June, taught ten half-hour periods a week in Religion and Hebrew; but from September until January he taught fifteen half-hour periods a week in Religion, Hebrew and History

     The able assistance given during June, July and August by Candidate Wynne Acton was much appreciated by the Olivet Church members and himself.

178

     Exclusive of all missionary visits and formal occasions, he made 114 pastoral calls during the year, spending, on an average, upward of an hour on each call.

     Rev. T. S. Harris, Pastor of the Arbutus Society, reports that, owing to the depression, the Society reached the end of its ability to support a Pastor; and that, if the General Church had not given assistance, the work could not be carried on in 1932. He states that "both pastor and people are sincerely grateful for the help rendered in their time of need."

     As Pastor of the New England Circles, he reports that Sunday morning services continue at Abington, Mass., and at Yalesville, Conn. He visited the Circles during July and part of August; and administered the Holy Supper, once in Yalesville, and twice in Abington.

     Rev. Henry Heinrichs, Pastor of the Denver (Colorado) Society, reports that family illness somewhat interfered with the continuity of the work. Much appreciated improvements have been made in the church property. Persevering efforts have been made to interest some ten persons who were known to have read the Writings, but the effort has apparently so far been unsuccessful.

     As visiting pastor in Western Canada, he ministered to 84 persons, conducted 11 services, 22 adult classes, 15 young people's and children's classes, baptized three infants and one adult, and administered the Holy Supper five times to 30 communicants. A full report of this trip appeared in New Church Life, November, 1931.

     Rev. E. E. Iungerich, Pastor of the Pittsburgh Society, reports that the work has gone on satisfactorily, though hard hit by the depression. At present there is considerable uncertainty whether the Day School can be continued next season. To save fuel costs, services are being held in the auditorium of the community building during the cold weather.

     During the August vacation, he visited various groups in the Pittsburgh District, and also spent two days in Toronto, and two in Kitchener, as reported in New Church Life, November, 1931.

     Rev. Hugo Lj. Odhner, Assistant Pastor of the Bryn Athyn Society, and Professor of Theology in the Academy, reports that he has had charge of the evening services, and supervised the work of the Chancel Guild and the Ushers' Organization. He has taken part in the preaching and the doctrinal instruction, and conducted 23 classes for the young people.

     In the Academy, he has taught in various departments.

     Up to December, he contributed monthly "Notes on the Calendar Readings" to the official organ of the General Church. These "Notes," he reports, will be discontinued.

     Rev. Theodore Pitcairn reports that during the past year he has been on leave of absence from Bryn Athyn. He has acted as Pastor to the Circle at Thoury-Ferrottes and Les Pleignes. There he has conducted regular Sunday services, save during the three months in which he was in Bryn Athyn. Including the pastor's own family, there are twelve baptized members of the Church and eight children. Besides these, there are four who are seriously interested (the Hubscher family).

     Rev. Enoch S. Price reports that, in addition to duties in the teaching of Hebrew in the Theological School and College of the Academy, he has officiated at one marriage and one baptism.

179

     Rev. Norman H. Reuter, Assistant to the Pastor in the Glenview Society, reports that, at the Bishop's request, he made a trip to the Cincinnati Circle, and conducted Divine worship, a Sunday School service, and a doctrinal class. The attendance was 9, 12, and 9 respectively.

     Rev. Joseph E. Rosenqvist, of Gothenburg, Sweden, reports that his translation of the Apocalypse Explained from English into Swedish has reached no. 458, in the third volume. He now has four MS. quarto volumes bound, each of about 700 pages.

     Rev. Gilbert H. Smith, Pastor of the Immanuel Church and Headmaster of the Day School, Glenview, Ill., reports having officiated at six Baptisms, two Confessions of Faith, one funeral service, and administered the Holy Supper on eight occasions.

     Rev. Homer Synnestvedt reports that, besides his duties as Professor of Education in the Academy, he has acted as leader of the North Philadelphia group of the Advent Society. He also preached three times at the regular morning services at Bryn Athyn, and assisted six times with the children's services; preached twice at Pittsburgh, and once at Laurel, Md.

     Rev. F. E. Waelchli, as Visiting Pastor of the General Church, and Pastor of the Cincinnati Circle, reports that during the year, in the Middle West, he visited Middleport, Cleveland, Detroit and Erie, each four times; Cincinnati and Windsor, each three times; Niles twice; Columbus once. The visits to Cincinnati were made after the termination of his resident pastorate there on May 17th.

     In the South, during May, Knoxville, Birmingham and Atlanta were visited.

     In the States of Washington and Oregon, during July and August, visits were made to Spokane, Walla Walla, La Gorande and Baker.

     Full reports of the work done in the 15 places mentioned have appeared in New Church Life.

     The total number of persons ministered to, including children, was 184.

     At Cincinnati, from January to May, he officiated at 15 Sunday services, and conducted Sunday School and doctrinal class a few times.

     At Bryn Athyn, he preached three times, and gave the address at children's service once.

     Rev. Wm. Whitehead reports that, besides his work in the Academy, he has conducted services nine times in the New York Society, and preached once in Bryn Athyn. He also conducted nine doctrinal classes in the New York Society; and continued the duties of Secretary of the Council of the Clergy.

     Rev. Raymond G. Cranch reports that, although engaged in secular work, he twice conducted divine worship in London, once in Colchester, and once in Erie, Pa. He delivered a paper before the New Church Club in London; and made stenographic reports of Bishop de Charms' further lectures in Education.

     In addition to the above, statistical reports were also received from the Revs. W. H. Alden, W. E. Brickman, E. R. Cronlund, F. Hussenet, Henry Leonardos, Richard Morse, E. Pfeiffer, and G. G. Starkey.

180

     MINISTERS IN THE SOUTH AFRICAN MISSION.

     Basuto.

     Rev. Berry Maqelepo, Pastor of the Greylingstad Society, Transvaal Province, reports numerous activities, including 39 baptisms. The congregation numbers 157, of whom 57 are members of the society, and 100 are members of the General Church.

     Zulu.

     Rev. Julius S. M. Jiyana, Minister to the Tongaat Society, North Coast, Natal, reports 6 baptisms; and activities in other places outside of his usual duties at Tongaat.

     Rev. Moffat Mcanyana, Pastor of the Impapala Society, Zululand, where there are 71 regular members, reports 11 baptisms, 4 of whom were infants or children; 3 of whom were formerly of the American Board of Missions; 2 from the Church of England; one former Wesleyan Methodist, and one who had no former church connection.

     He also baptized six persons at Empangene, of whom six previously belonged to the "Norwegian Church."

     In giving a detailed account of the work of the Day School, he mentions that he is taking the higher classes in Dr. Acton's Introduction to the Hebrew Word.

     Rev. Philip J. Stole, Minister to the Turner Avenue and Springfield Societies, Durban, reports that, in addition to varied duties, he has visited Maritzburg and Edendale.
     Respectfully submitted,
          WILLIAM WHITEHEAD,
               Secretary, Council of the Clergy.

181

     REPORT OF THE TREASURER OF THE GENERAL CHURCH.

     FOR THE YEAR ENDING DECEMBER 31, 1931.

     The four following Statements are for the Period beginning January 1st, 1931, and ending December 31st, 1931. They reflect 1931 transactions, and the condition, as of December 31st, 1931, of all Funds owned or held in trust by the General Church.

     GENERAL FUND.

     Assets.
Investments                                        $23,745.01
Cash                                             2,731.87
New Church Life Subscriptions in Arrears                    132.58
Bills Receivable                                   1,670.19
Total Assets                                        $28,279.65

     Expense.
Expenditures as per details elsewhere in this Report               $20,419.20
Transfer to Extension Fund                              1,914.29
Total Expense                                        22,333.49
                                             $22,333.49

     Accountability.
Endowment                                        $27,201.29
Emergency Reserve                                   120.86
Executive Committee Fund                              243.00
Bills Payable                                        26.05
New Church Life Subscriptions paid in Advance               688.45
Total Accountability                                   $28,279.65

     Income.
Cash Contributions to
General Church                                   $13,116.32
New Church Sermons                              246.86
New Church Life                                   44.00
New Church Life Subscriptions                         1,698.00
Interest and Dividends                              2,099.56
Transfer from Episcopal Visits Fund                         197.60
Sundries                                        226.94
Total Income                                        17,647.28
Deficit Transferred from Emergency Reserve               4,686.21
                                             $22,333.49

     EXTENSION FUND.

Assets.
Investments                                        $73,978.87
Cash                                             911.86

     Bills Receivable                                   19.30
Total Assets                                        $74,910.03

     Expense.
Expenditures as per details elsewhere in this Report               $7,719.85
Total Expense                                        $7,719.85

     Accountability.
Endowment                                        $74,755.87
Bills Payable                                        154.16
Total Accountability                                   $74,910.03

     Income.
Cash Contributions                                   $57.00
Special Donations                                   1,850.00
Interest                                        3,898.56
Transfer from General Fund                              1,914.29
Total Income                                        $7,719.85

182

     PENSION FUND.
Assets.
Investments                                        $69,607.31
Cash                                             359.23
Total Assets                                        $69,966.54

     Expense.
Expenditures as per details elsewhere in this Report               $3,025.36
Total Expense                                        3,025.36
Surplus Transfer to Depreciation Reserve                    3,768.09

     Accountability.
Endowment                                        $67,615.30
Depreciation Reserve                                   2,351.24
Total Accountability                                   $69,966.54

     Income.
Interest                                        $3,768.09
Total Income                                        3,768.09

     TRUST FUNDS.
Assets.
Investments                                        $43,878.54
Cash                                             2,583.47
Bills Receivable                                   269.10
Total Assets                                        $46,758.11

     Accountability.
Advent Church Fund                                   $18,554.87
Orphanage Fund                                   4,591.90
South American Fund                              16,079.41
Stockholm Society Fund                              5,300.00
Miscellaneous Funds                                   2,231.93
Total Accountability                                   $46,758.11

     1931 EXPENDITURES

     The 1931 Expenditures from the General, Extension and Pension Funds were $20,419.20, $7,719.85 and $3,025.36, respectively. These total $31,164.41, which total is itemized as follows:

I. Office of the Bishop of the General Church, including expense of
Episcopal Visits to Societies in Europe, Canada and U. S. A.           $7,377.70
II. "New Church Life"                                    6,339.37
III. "New Church Sermons"                                    981.21
IV. Reading Calendars for 1932                               70.96
V. Salary, Traveling and Moving Expenses of Rev. F. E. Waelchli,
engaged as a Visiting Pastor of the General Church                    3,416.26
VI. Traveling Expenses of Rev. H. W. Boef, Rev. F. E. Gyllenhaal,
Rev. T. S. Harris, Rev. H. Heinrichs, Rev N. Reuter, and Candidate
A. W. Acton, engaged in visiting isolated members of the Church      878.79
VII. And given for the partial support of the work being done at
Colchester, Denver, Kitchener, Los Angeles, Paris, Stockholm,
Sydney and The Hague                                    7,495.00
VIII. Pensions                                         2,950.00
IX. Administration of Extension and Pension Funds                300.21
X. Treasurer's Office                                    1,331.34
XI. Sundries                                              21.57
Total 1931 Expenditures                                    $31,164.41

          HUBERT HYATT,
               Treasurer.

183

     REPORT OF THE EXECUTIVE COMMITTEE.

     During the year 1931, the Executive Committee has held four meetings, with an average attendance of eleven members.

     The Bishop has presided at each of these meetings, and has taken them as opportunities in which to acquaint the members with various matters relative to the state and needs of the Church.

     A large proportion of the time at the meetings has been devoted to the consideration of, financial problems, the most important of these being the adoption of the 1932 Budget. Unfortunately, it was found necessary seriously to decrease this Budget, as compared with those for the past few years, but it was hoped that the consequent reduction in General Church uses would he followed in the not too distant future by their enlargement to a greater scope than heretofore.
     Respectfully submitted,
          RANDOLPH W. CHILDS, Secretary.

     ORPHANAGE FUND.

     Statement from January 1 to December 31, 1931.
RECEIPTS.
Cash Balance, December 31, 1930                               $727.57
Interest on Investments                                    274.06
Bank Interest                                              12.53
General Church Treasury-Loan                               200.00
                                                                  $1214.16
CONTRIBUTIONS.
Bryn Athyn Cathedral Boxes                     $173.96
Bryn Athyn Collections                          248.50
Kitchener Society                               26.00
Colchester Society Christmas Offering                13.00
Denver Society                               3.29
Chicago Society                               20.00
Glenview Orphanage Boxes                          31.96
New York Society-Orphanage Boxes and Christmas
     Offering                               54.25
Pittsburgh Society Christmas Offering                27.28
Mr. Harold F. Pitcairn                          360.00
Rev. Enoch S. Price                               4.20
"A Friend"                                    100.00
"A Friend"                                    75.00
Mr. and Mrs. J. D. Fogle                          50.00

184

Miss E. V. Wallenberg                          14.00
Miss E. L. Stroh                               2.00
Mr. Louis B. Pendleton                          20.00
Mrs. Raymond Pitcairn                          1000.00
Mrs. Cara S. Glenn                               100.00
Mr. F. C. Frazee                               10.00
Dr. Alfred Acton                               5.00
Mr. A. E. Lindrooth                               5.00
Miss Josephine Sellner                         17.00
Mrs. Selma Boericke                               50.00
Miss Winnie Boericke                          10.00
Mrs. W. S. Howland                               12.00
Mr. Colley Pryke and Family                     13.39
Mr. Walter C. Childs                          25.00
Mr. Bert M. Berg                               2.00
Miss Hannah Nelson                               5.00
Mrs. R. P. Cranch                               5.50
Mrs. W. D. Uptegraff                          5.00
Mr. Arthur B. Wells                               1.00
Mrs. Regina Iungerich                          10.00
                                                        $2499.33
Total Receipts                              $3713.49

     DISBURSEMENTS.
Assistance to Sundry Persons                     $3380.00
Expense                                    2.00                $3382.00
Cash Balance, December 31, 1931                                    $331.49

     WALTER C. CHILDS,
          Treasurer.

185

Church News 1932

Church News Various 1932

     PHILADELPHIA DISTRICT ASSEMBLY.

     The Annual Banquet of the Philadelphia District Assembly, held in the Assembly Hall on Friday evening, February 5th, witnessed a gathering of over two hundred persons. The topic of the evening was, "The General Church," and the toastmaster was Mr. Geoffrey S. Childs. After some preliminary amenities,-including messages of good-will from various societies of the Church, two beautifully rendered selections by the Whittington Chorus Quartette, alleged radio "messages" (arranged by Alex. Lindsay, Jr.), and the exchange of a silver cup between ministerial golf enthusiasts,-the serious program began. With more than his ordinary vim and skill, Mr. Childs controlled the "interspersions" of the evening, whether grave or gay.

     The Rev. Henry Heinrichs (Denver, Colo.), pleaded the cause of the isolated receivers, expressing the belief that, in bringing the things of the church to the isolated, the General Church receives a more ultimate and a wider basis for its extension, both in this world and in the spiritual world.

     The Rev. Hendrik W. Boef (Los Angeles, Cal.) spoke eloquently on behalf of the isolated small societies. He pointed out a need for fuller support of the work of external evangelization. Except for limited aid from the Extension Fund, he felt that the Church did nothing for evangelization, without which the smaller societies must stagnate and die.

     The Rev. F. E. Waelchli (Bryn Athyn) stressed the unity of the General Church, pointing out that it lay in our common love of the Heavenly Doctrines, and not in the form of our organization. We must compel ourselves to read the books of Revelation, and also to teach our children to read,-by example, worship, and precept.

     Bishop N. D. Pendleton reviewed the two views of the Writings held in the New Church, and summarized the Academy's position as to the Divine Authority of the Writings. Instruction was insufficient for our needs; there must be reading from affection. Although there were signs that the true recognition of the place of the Writings was near victory in the New Church, yet the warfare had not ceased. There were foes, both within and without, that still threatened our position as to the Writings. He asked the entire membership of the General Church to unite in its support of the fundamental principles that gave us reason for existence. At the conclusion of the program, there was no time left for discussion, and the toastmaster brought the event to a happy conclusion.
     W. W.

     WASHINGTON, D. C.

     A news report from the Washington Society has not appeared in New Church Life for some time, but we have been holding our regular monthly meetings with the usual attendance of eight to twelve people. Dr. Acton has been our faithful pastor, and we all appreciate his fine sermons, and the fact that he is always able to be with us.

     Owing to circumstances, we have not always been able to have a supper with our class the evening before our Sunday service, as we did for some years.

186

But we now hope to renew that custom. Our dear old friend, Mrs. Arthur Schott, has tried to keep up the custom by having the supper and class in her apartment at Laurel, Md., several times within the last two years.

     One new member, Mrs. Ellison Boatman, has joined the Church. Captain Coe, husband of Evelyn Oilmore Coe, passed into the spiritual world last July 4th. His illness prevented his attending our services for several years.

     Apparently we are growing fast, as two future members have been born in our small circle within a month. Mr. and Mrs. Rowland Trimble (Chara Schott) have a daughter born in January, and Mr. and Mrs. Ellison Boatman have a son, born the first week in February.
     E. H. G.

     COLCHESTER, ENGLAND.

     Our new Social Committee and their able helpers made a most excellent beginning in their arrangements for the celebration of Swedenborg's Birthday on January 30th Our church building looked charming by candlelight with an all yellow color scheme, the predominating theme being daffodils. The evening lived up to the promise made by the decorations, and we had a most useful and enjoyable evening.

     The program centered around Swedenborg's Rules of Life, each of the four rules being taken by a different speaker in turn. Dealing with the first, a paper was read by Mr. J. S. Pryke, who reminded us that the whole of the Word treats of the Lord, and drew attention to the fact that nearly all of those who had come into the New Church after adolescence had been in the habit of reading the Word of God. This habit had been acquired by Swedenborg, who from childhood had loved reading the Word. "The Word is the Lord, and in it we can come near to our God."

     In discussing the second rule, the Rev. Albert Bjorck pointed out how difficult it is for man to "submit everything to the will of the Divine Providence." By the Divine Providence man is left in freedom to turn either to the Lord and heaven, or to the devil and hell, which exists by Divine permission.

     The third rule of life was taken up by Mr. S. Appleton, who gave us an interesting paper in which he outlined the nature of conscience. He referred to many passages in the Writings where we are told of the nature of conscience, and summed up by stating that "conscience is an internal bond, by which man is held in good; it is a new will and a new understanding from the Lord."

     Bishop Tilson made an able speech on the last rule, drawing our attention to the fact that everybody, even the evil, perform some use to society and to the heavens. In all that we attempt to do, we should say to ourselves, "We will do this thing in a New Church Way!" After all, the basis is to be found in the quotation. "All religion is of life, and the life of religion is to do good."

     The speeches were interspersed with songs by a glee party and by individuals, many of the numbers being new to us, as they were taken from the latest edition of the Social Song Book. After the more serious part of the evening, we had many informal toasts, and the singing of "Vivat Nova Ecclesia" brought a memorable celebration to a close.
     O. P.

     TEXAS.

     Rev. Walter E. Brickman, of Edinburg, Texas, writes that he and Mrs. Brickman recently drove five hundred miles to Lufkin, Texas, to visit Mr. and Mrs. Herbert Schoenberger and their family of two children, a girl of seven and a boy of five years of age. The visit was marked with delightful discussions of doctrinal subjects from the Writings, and talks with the children, who have derived great benefit from the reading of John in the Isle of Patmos, giving evidence of a remarkable knowledge and grasp of its contents.

187

     During the stay, Mr. Brickman administered the Sacrament of the Holy Supper, and also gave a talk on the Doctrines at the home of a neighbor, setting forth the main issues of our faith.

     SYDNEY, AUSTRALIA.

     Notwithstanding the general depression, our school reopened with fresh enthusiasm on the second day of February, after a vacation of six and a half weeks, during which Miss White visited her people in South Australia, a distance of little more than a thousand miles.

     There are now thirteen pupils, the last being Bruce Blackshaw, the younger brother of John, a boy of quick intelligence, and the only unbaptized pupil, who, it was understood, would not continue with us after Christmas. But his parents, who are Presbyterians, like the school, and they desire an interview with me regarding baptism, which they regard as different from christening. But as this is mail-day the 4th, and the interview will be on the 8th, nothing definite can be reported.

     The Presbyterian denomination of the Christian Church is definitely Trinitarian and Calvinistic, and probably less supple than other sections of that Church. The Anglo-Saxon word "cristnian" means to make a cristen or Christian. Externally, the act is the same; but in the New Church christening, or baptizing, has an interior meaning of which the late Church knew nothing. Nevertheless, if, with the knowledge of the spiritual efficacy of baptism, parents in the Old Church consent to the baptism of their children in the New, the result, as regards the angelic protection of their children, is the same as in the case of children whose parents are members of the New Church.

     It is a pleasure to report that the medicine less Chiropractic treatment has so far benefitted Miss Taylor that she will be able to resume her teaching in the school.

     Our Wednesday Club has ceased to function. So long as the fair sex evinced an interest, the less fair needed no pressing; but when former lost interest, or moved farther away, the latter, unaided, was unable to retain it. Maybe the tropical heat, combined with the general world-depression, is a contributing cause. Certainly the heat during the latter days of January in the in- land districts of New South Wales was terrific. At Collarenebri the temperature was 120 degrees. Horses collapsed from sunstroke, and some died. A pathetic and frequent sight was the effect on birds. Large numbers died in the trees and fell to the ground. Several people died. A woman who arrived at Collarenebri, having gone from Sydney to take up a position, died in consequence of the heat. If some of this heat could have been separated, and sent to Bryn Athyn as a Christmas gift, our friends there might have felt more comfortable!
     RICHARD MORSE.

     MARTHA WINCHESTER HUBBARD.

     The New Church Circle in St. Petersburg, Florida, has again suffered the loss of one of its most valued members, this time in the death of Miss Martha Winchester Hubbard on February 9th in her eighty-third year. She came to our Sunday worship in 1923, and was a faithful attendant until the day before her final illness. She endeared herself to us all by the affectionate manner in which she responded to all the teachings of the Church given in the worship on Sundays and the Doctrinal readings oil Wednesdays. Cultured, refined, and with a keen intellect, she was good company at all our social gatherings; but we admired and loved her most for her unbounded devotion to the truths of the New Church, and to the cause of the education of the young in the schools of the New Church. She was ever ready to do for the Church, contributing generously to its support; and in her will she bequeathed her estate to the Academy of the New Church for educational purposes.

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     Miss Hubbard was one of five isolated New Church women calling themselves the "Robin Sisters," whose purpose was to sustain each other in love for the New Church and for each other by means of periodical personal letters. We quote from her letter of May 3, 1925:

"Dear Robin Sisters:
     "We certainly are an isolated group, and scattered far and wide, but most interesting has it been to me to read the leading events of the life of each one, and to note that, in spite of varied experiences, one bond unites us,-the love of the Lord's New Church, and a common desire to contribute our mite to its upbuilding. How well you receive a robin to your group who has neither mate nor fledglings! However, if lacking natural children, I trust the same cannot be said of spiritual ones. My outward life has been uneventful.

     "I was born in Boston, Mass. My father was William Winchester Hubbard, of an old New England family. When I was ten years old, my parents moved to Manchester, N. H., where I spent my life until 1920. I visited St. Petersburg during that and subsequent winters until 1924. After I left school, I taught twelve years in the city schools, and then resigned to care for my parents. After giving up Leaching I was Superintendent of the Y. W. C. A. in the Congregational Church, to which I belonged for sixty years. It was while active in this work that the teachings of the New Church were brought to my attention. About 1898, students from the Theological School at Cambridge came to our city, and tried to form a New Church society. We had services in a hall for two or three years with a fairly good attendance; we also had a fairly interested reading circle. Seven of us were baptized into the New Church in Salem, Mass., at that time. The movement did not survive, because (partly) there were no men interested, and some of those interested either passed into the spiritual world or left the city.

     "When we no longer had services, I returned to the old church, giving the leaders and friends to understand that I was still as much a New Church woman as ever, but that I must be in a church and do what work I could. Moving from Manchester in 1924, I joined the Boston Society of the New Church, and thus identified myself with the church of my heart."

     After the above was written, Miss Hubbard attended the General Assembly held at Kitchener, Ontario, in 1926, where she became convinced that the General Church was her real spiritual home. Accordingly she applied for membership, and was received into the General Church, together with her friend and companion, Miss Elizabeth Ross, who preceded her into the spiritual world a year ago.
     SEYMOUR G. NELSON.

     GLENVIEW, ILL.

     The Immanuel Church School celebrated Lincoln's Birthday with memorial service before classes on February 12th. Observance of the Washington Bicentennial opened with a birthday party on the afternoon of February 22d. The pupils of the school were divided into three groups for appropriate games, with dancing for the older ones. At 3.30, all fifty were welcomed to the birthday reception by the Pastor and Mrs. Smith in honor of General and Madam Washington. When all had marched past, they grouped themselves about the flag, where they recited a salute and sang "The Star Spangled Banner." Then all were seated about a table in the center of the room, and a four-tiered cake, alight with many candles, was borne in. Before Mrs. Smith cut the cake, our Pastor addressed the assembly, giving an account of the useful life of the man they had come to honor.

     The regular monthly meeting of the local chapter of the Sons of the Academy was held on February 21st. Mr. Alvin E. Nelson gave a vivid account of the Sons' meeting in Bryn Athyn which he had recently attended, and apprized us of the invitation of the Kitchener Sons to hold the Annual Meeting there, July 17-19 next.

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The invitation was received with great pleasure, and doubtless many of our local Sons will attend. After the formal part of the meeting we listened to a paper by Mr. Trumbull Scalbom on "The Conflict Between Science and Religion," which dealt with the subject largely from an historical standpoint.

     Mr. Raymond Pitcairn and his Entourage were in Chicago on and about March 4th, holding meetings on the political situation in which he is interested. The Sons had hoped to entertain him and the friends of his party at a get-together meeting in Glenview, and were keenly disappointed that other arrangements prevented this. However, Messrs. Nathan Pitcairn and Wilfred Klippenstein stayed over long enough to come out and greet us.
     J. B. S.

     CHICAGO, ILL.

     The celebration of Swedenborg's Birthday in Sharon Church took the form of a banquet, with an attendance of fifty-three members and friends. Dr. Harvey Farrington, as toastmaster, announced the theme of the evening as "Swedenborg, the Man." "Recently," he said, "we have been hearing some fine sermons by our pastor on the subject of the Lord as a Man in the world. We now turn our thoughts to the Servant of the Lord, and to his character and accomplishments as a man. He amazed his teachers by his ability in languages, mathematics, and philosophy. Yet he was modest and never sought honors. These came to him, however, for he was ennobled by royalty, and esteemed by the great men and women of his age."

     Mr. John Pollock spoke of Swedenborg as a Mathematician, of his producing a work on Algebra, and of his association with Charles XII, who also was highly skilled in mathematics. Mr. Morley Rich described Swedenborg's invention of a stove, an airship, and a method of transporting ships overland. The Wright Brothers were familiar with his airship model. Mr. George Rex discussed his engineering feats, and Mr. Charles Lindrooth read a paper on Swedenborg as Statesman and Financier, noting that he opposed an absolute monarchy and wars of aggression, and was instrumental in developing the manufactures and commerce of his country, and in restoring her credit. Lastly, our pastor spoke of Swedenborg's experiences in the world of spirits, of his association with spirits and angels as to sight, hearing and speech. He experienced the happiness of heaven and the misery of hell,-all to the end that we might be made familiar with life in the spiritual world.

     The speeches were interspersed with songs, and the program provided a delightful evening of instruction and entertainment.

     On Friday evening, February 12th, we held our first supper after the return of our pastor from Bryn Athyn, where he attended the Annual Council Meetings. In recognition of the day as Lincoln's Birthday, the pastor spoke briefly of the President's unusual character and intense love of country. Mrs. Gladish then read Markham's noteworthy poem in praise of Lincoln. When the tables had been cleared, the pastor gave us a very interesting account of the addresses and discussions at the recent Council Meetings.

     It has not been necessary to enlarge our audience room to provide for any great influx of inquiring strangers, but a few newcomers attend our Sunday services from week to week. Of late we have been hearing some fine sermons on Marriage and Conjugial Love, and these have been advertized by beautiful notices artistically made by one of our members, Mr. John Anderson.

     Our social activities have included bridge parties efficiently conducted by Miss Jean Headsten, a salmagundi party given by Mrs. David F. Gladish, and our always pleasant ladies' meetings.
     E. V. W.

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     BURMA.

     "Recent reports from New Church missions in Burma give the interesting news of ten baptisms by the Rev. Nai Di from the Buddhist religion into the New Christian faith, the Sacrament being administered in the presence of a large number of Buddhist friends. The occasion made a great impression in the villages thereabout. At Christmas time the mission held a celebration at the home of the Rev. Po Sin, a New Church missionary, and there was a large gathering led by Mr. A. Boo, our chief missionary in Burma, with preaching by the Rev. Nai Di and Mr. Po Toke, our other New Church workers there. Mr. Boo reports that over five hundred children and adults were present and Christmas gifts were prepared for all. This took place at Thay-a-gone, while the Christmas-tree party for the Sunday School children was held in Moulmein with a large attendance. The Rev. Nai Di reports continued and growing interest in the work of spreading the teachings of the New Church." (New-Church Messenger, March 9, 1932, p. 199.)

     INDIA.

     We learn from The Helper of March 2, 1932, that Mr. A. E. Penn, of Bombay, India, has apparently succeeded in arousing the interest of Mahatma Gandhi in the Writings of Emanuel Swedenborg. Mr. Penn wrote the famous leader in 1930, as follows:

     "Dear Mr. Gandhi: It is two years or more now since I wrote suggesting that you should enter on a study of Swedenborg, when you, replying, said, in effect, that you were not prepared to break new ground. Now, however, I venture to send you under separate cover, a copy, each, of Swedenborg's God, Creation, Man in English, and The New Jerusalem and Its Heavenly Doctrine in Gujarati, in the hope that what is calculated to divert as well as edify will, in your present position, be welcome, and you will read them. Pray accept the books with my best compliments." (Signed) A. E. Penn, Secretary and Agent, The Swedenborg Society of India. It was not until the January 5, 1932, issue of The Times of India appeared that anything was learned as to the outcome. In the description of Gandhi's arrest and imprisonment, a list of the things contained in the kit taken by him included among the books mentioned, "some works of Ruskin, Swedenborg, etc."

     SOUTH AFRICAN MISSION.

     The Christmas season brought the usual festive services and meetings at all the Mission stations. The Annual Meeting of the Ministers and Leaders was held at Alpha, January 17-23, 1932, when the Agenda contained the following subjects of special interest: The Superintendent's Annual Address, on the subject of "Progress"; a paper on "The Life To Come," by the Rev. Jonas Motsi; "Evangelization," and "How far should the church as an organized institution be representative of the true spiritual church!" proposed for discussion by the Rev. Twentyman Mofokeng. The question, "Why Should We Celebrate Swedenborg's Birthday?" proposed by the Rev. Moffat B. Mcanyana, brought an animated discussion.

     An added feature of interest was the presence of oversea visitors,-Mr. and Mrs. Stanley E. Parker, of Deal, England, who attended the opening session, as also the Sunday service on January 17, when Ministers and Leaders from the different societies joined the Alpha Society in the celebration of the Communion, the Rev. Elmo C. Acton preaching the sermon. Mr. Parker delivered messages of greeting from the Right Rev. R. J. Tilson and the Rev. Victor J. Gladish, which were received with applause. On formal motion, the Secretary of the Annual Meeting, Rev. Jonas Motsi, was asked to send a written response to the friends in England. On invitation, Mr. Parker also attended some subsequent sessions, and kindly took shorthand notes of the proceedings for the Minutes.

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Before the Annual Meeting had closed, Mr. and Mrs. Parker left for Johannesburg, where they visited the Conference Mission, which is under the superintendence of the Rev. P. H. Johnson.

     On the afternoon of January 20, the Native Women's Guild, under the presidency of Mrs. Elphick, entertained the members of the Annual Meeting at tea. Only one session of the Ministers, Leaders and Teachers was held, but it was worthwhile. The speaker of the afternoon was Miss Jennie Gaskill, who read a paper on "The Principles Underlying the Earliest Education of the Child." A useful discussion followed, emphasizing the value of these joint meetings of ministers and teachers in dealing with the study and application of the principles of New Church education. The visitors present were Miss Elsie Champion and Mr. H. Y. Ford.

     On January 22, an open meeting of the Mission for the celebration of Swedenborg's Birthday was held at the Hostel. The Rev. John M. Jiyana was Chairman, and the reading of two papers, together with songs and speeches, made a pleasant evening. The first paper was on "The Opening of Swedenborg's Eyes," by Mr. Silas Mote, Instructor in Carpentry at the Alpha School. The second was on "Constancy." by Mr. C. H. Mofokeng, Headmaster of the Alpha School. The many speeches that followed were both appreciative and affirmative. The right relationship of Swedenborg, the man, to the Doctrines of the New Church which he was instrumental in giving, was clearly emphasized. Visitors present were: Mr. and Mrs. Norman A. Ridgway and Miss Jenny Gaskill.

     On Sunday, January 10, a visit was made to the Mission Station at Lukas Village, Basutoland, the party including Mr. and Mrs. Stanley Parker, Miss Jenny Gaskill, Mrs. H. Y. Ford and Miss Iris Ford. The Superintendent, the Rev. Jonas Motsi and the Rev. Twentyman Mofokeng conducted the service in Sesuto and English. After the service, Mr. Parker gave his messages of greeting from overseas, and these were supplemented by appropriate remarks to the mothers by Mrs. Parker. Needless to say, this personal touch with the New Church in and from England was a very pleasant encouragement to the Mission members. The experience was repeated on February 14, when Mr. and Mrs. Parker and Mr. Ford visited the smaller Mission Station at Khopane, near Maseru.

     The Alpha Circle has also been enlivened with visitors. A few days before Christmas, the Rev. and Mrs. P. H. Johnson and baby "Pat" arrived from Johannesburg. The Chapel Service on Christmas morning was conducted by the Rev. F. W. Elphick at 9.30, and was followed by a Mission Christmas Service in Alpha Church at 11.30. On Sunday, December 27, the Rev. P. H. Johnson officiated at the service in Alpha Chapel, and at a Thursday evening doctrinal class gave a talk on Sir James Jeans' book, The Mysterious Universe. After the class, Mr. Parker read additional messages of greeting to the friends in South Africa. These were from the Right Rev. R. J. Tilson, Rev. Victor J Gladish, Rev. J. F. Buss, Rev. E. J. Pulsford, Mr. and Mrs. Conrad Howard, Mr. and Mrs. Pike, Mr. A. E. Friend, and Miss Amy McDowall. As Mr. Parker was visitor at both the Conference and General Church Missions, it was an interesting coincidence that all the messages could be read on the same occasion.
     F. W. ELPHICK.

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PROPERTY FOR SALE 1932

PROPERTY FOR SALE RAYMOND G. CRANCH 1932

     Announcements.

     Attractive story-and-a-half bungalow, seven rooms and bath, glass-enclosed porch. Equipped with running water, electricity, gas and gas range. Situated on Rose Lane near Alden Road, Bryn Athyn. Lot 65 x 95 feet, on high ground, planted with handsome evergreens.

     Offered at a sacrifice during present conditions of depression. Price, $5,500.00. Write to
     RAYMOND G. CRANCH.
          Bryn Athyn, Pa.
EDITORIAL NOTE 1932

EDITORIAL NOTE Editor 1932

In place of the usual Sermon, the opening article in this issue may be used, if desired. Other articles, editorial matter, and news, unavoidably omitted this month, will appear in the May number.
W. B. CALDWELL, Editor.

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OUR GUARDIAN ANGELS 1932

OUR GUARDIAN ANGELS Rev. HUGO LJ. ODHNER 1932

NEW CHURCH LIFE
VOL. LII          MAY, 1932               No. 5
     (At a Public Session of the Council of the Clergy, Bryn Athyn, February 4, 1932.)

     Out of an age still redolent of superstition was born-for those of the New Church-a rational faith in the virtual interdependence of the inhabitants of the spiritual and the natural worlds, and in the normality of the unconscious communion of spirits and men.

     Superstition is not true faith. It lacks authority, and has no ground in reason; it creates, not understanding, but fear; not progressively greater freedom, but slavery to forms and to castes. It leads, not to charity and tolerance and cooperative social and scientific progress, but to tyranny and persecution, to universal, mutual suspicion, or to elusive claims to special sanctity and Divine favor, which can be capitalized for gain of wealth and repute and even worship.

     Superstition never originates from a Divine Revelation. It is begotten from human anxieties and human ambitions, from lack of faith in the truth, Divinely revealed, that the Lord's hand rules by omnipotent laws of spiritual and natural Providence-laws of Love and Divine Wisdom. It is mothered by ignorance,-the best possible soil for credulity and mystical occultism.

     Now we are all in relative ignorance. Compared to the highest angelic wisdom, the medieval mystic and the witch-doctor of South Africa are not so very far apart. The "skeptic," who is certain only about the non-existence of the invisible factors in life, is not so different from the "occultist" who peoples every dark corner with ghosts.

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How general skepticism was-already in Swedenborg's day-may be judged by his statement that "few still believe that there is any spirit with them, nor even that there are any spirits." (A. C. 5899.)

     With the complexities of external civilization, the minds of men are excessively wrapped up in the intricate routine of external life, and in the investigations of natural causes. The spiritual elements of life are pushed to the side as unimportant. With all its boast of learning, the modern world is indeed truly characterized when the Writings assure us that the faith of today is "far short of the faith of former times, when it was believed that every man had his angel with him." (Ibid.)

     A rational faith in spiritual things is worlds apart from superstition. It is founded upon the primary testimony of man's own consciousness that he, although clothed by a body of material substance, is essentially a spiritual being, a mind, a subject of thought; and on the secondary perception that mankind is thus a world of immortal minds, in which the purposes of creation can be reasonably recognized.

     A rational belief in the operation of the spiritual world into the natural is one which no authentic experience can definitely upset. It is founded upon the postulate that life does not inhere in matter, but that it inflows from an inner source. No science can possibly contradict or deny such a postulate; nor can science deny that ultimately matter itself is derived from life.

     Faith, to be rational, must be calm. It must not be based in hysteria, or upon passing moods, or in the testimony of exceptional and questionable phenomena, or in research conducted in darkened chambers. Faith must see the operation of spiritual upon natural things, not as a mechanical process-as a transfer of energy from one physical realm to another-but as the bestowal of the qualities of life upon the visible motions of nature which, by virtue of their own action, are dead. This is done, we conceive, by what the Writings describe as influx. Disregarding the creative process itself-which is another phase of the relationship of the two worlds-the spiritual does not act upon matter as do physical forces; instead, it bestows quality.

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     When the Writings thus give the doctrine that the life of God is mediated for human minds by the spiritual world, or by the spirits and angels there, they are not discussing the origin of the currents of natural energy which course through the bodies of men, but the origin of human qualities-of good, of evil-qualities which make the natural activities of one man vastly different from those of another-different throughout, different in intention, different in mode, different in effect.

     These intangible, yet real, differences in quality make human life and human freedom. Man is not free to change his natural environment or his physical powers of body or possessions, except in accord with more interior changes which he is free to effect. Our only real freedom is spiritual, and the only real qualities of man are spiritual. Nature has attributes and conditions; but, in the strict sense, it has no qualities or states. These are of the spiritual world. Nature is characterized by the absence-the deprivation of life, of freedom, of attitude, of state; its only quality of life is its lack of the power to change its state. Its only state is its state of death. All appearance of life, or of state, is induced upon nature from the spiritual world.

     Of the spiritual world we cannot predicate the attributes of nature, or space and time. Instead of these there are states of life; and spiritual things are distinguished from each other by differences in states or qualities, made manifest to consciousness in corresponding appearances of time and space.

     It is from the spiritual world that man can receive the qualities of his life, and especially the quality of humanness,-the image of God-Man!

     I.

     The creative words of the Lord, "Let us make man in our image, after our likeness," refer to the fact that it is through the ministry of angels that the Lord leads, awakens, governs, and disposes man's spiritual life, and gives him the human quality. (A. C. 50.)

     Man, while living on earth, is, in degree, far above the angelic heavens as to his inmost or soul itself, and is unaffected by angelic life. But as to his "internal," or the interiors of his spirit, or as to his ruling love and its interior thought-thought which does not fall within the consciousness of man himself-he dwells in a society in heaven or in hell. (A. C. 3644f, 10604; S. D. 3525.)

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As to his natural, or what is the same, his rational mind and its conscious thought and will, man is-unconsciously-an inhabitant of the world of spirits. (H. H. 430; A. C. 5854.)

     The body of man is under the general influx of heaven. For it is in the order of its life, and its natural operations are patterned from the corresponding interrelations and connections of spiritual uses in the Gorand Man of heaven. Spirits are not adjoined to man's body, and do not affect its life and its states directly; nor do they have any part in the expression of the thoughts and the will in speech and action; but this influx of the mind into the body follows orderly laws outside of the control of either men or spirits. (A. C. 5862, 5990; H. H. 296.)

     Spirits do, however, "inflow" into what is thought and consciously desired by man. Their hidden operations are what make possible man's conscious life and thought, and manifest themselves as our impulses, imaginations, and reasonings. The angels, on the other hand, who act upon man's interiors, produce no perceptible effects in man's mental life, for their influx is "tacit"; it does not stir up material ideas or object-memories (A. C. 6209); but is directed to man's ends or inner motives, which are not consciously articulated in man's mind, but which are, none the less, secretly efficient and powerful. (A. C. 5854.) The angels also rule and control the evil spirits who are near man, generally without the knowledge or perception of these spirits. (S. D. 3525.)

     II.

     The Revelations of the Second Advent lay bare the magnificent order of the spiritual empire of the Lord, in which the Lord correlates the finite wills of all men, spirits, and angels, and holds them in mutual freedom, under the rule of a law which is able to guarantee freedom and the sense of "as-of-one's-self" life to every being on every plane, yet is also able to weave their uses together into a glorious form which reflects the happiness of each one to all and of all to each.

     To every man the Lord has assigned two guardian angels, one celestial, the other spiritual. This is not an arbitrary number. It results from the fact that man's will and understanding, at every stage of life, have a ruling state,-a general quality which responds to that particular influx which is most kindred to itself.

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And that angel in heaven whose quality is so sought is in the same manner instinctively-not consciously-seeking the most ultimate possible expression for his life, and this in the most closely correspondent manner. For life descends to ultimates. Yet the angel does not desire to descend to the level of merely external human life, or to face again the imperfections of earthly conditions. He dwells with man in the community of those spiritual riches of the internal man with which man's supraconscious thought is stored, the first of which treasures are the childhood remains "which moth and rust do not corrupt."

In this life, man is not conscious of his spiritual treasures, of the remains within his internal man, or of the brilliant wealth and glory within his vague spiritual perceptions. They come to him only as a stirring of something of charity, or as occasional enlightenment and delight in truth. With man, his spiritual thought flows into his natural thought, which in turn clings to his memory. (H. H. 246.) With Swedenborg the case was indeed different. With him, "a certain separation" took place between the thought of his spirit and the thought of his body. (Coronis, Summary, end.) Swedenborg could therefore perceive the angels and spirits who were with him. But this is not possible to other men.

Nor is it possible for the angels to see the man with whom they are. They know that they are with man. To lead and moderate his affections, and to modify and bend them in various directions as far as man's free will permits, is indeed one of the specific functions of angelic service. (A. C. 5992; H. H. 391.) The angels observe if any new hells are opened; and if man brings himself into any new evil, they close these hells as far as man suffers it. They dissipate foreign or strange influxes which may tend to harm man, calling forth goods and truths from man's mind to combat evil put forth by the wicked spirits; and they show vigilance every moment in regard to man's safety. (A. C. 5992.) They attentively and continually observe what the evil spirits and genii with man are intending and attempting (A. C. 5980), and they feel great joy when they perceive that their service has made it possible to remove some evils and to lead the man toward heaven. (A. C. 5992.)

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     These angels, or angelic spirits, were seen by Swedenborg "near the head" of man. Yet it does not appear that they visualize the man. They know that they are with a man. They consciously perform the use of extending the Lord's protection to him. Unless they reflect, they think no otherwise than that they are the man-but, the interior man-the man of interior thought not yet consciously realized by the man while on earth. If they reflect, they are given to know that they are angelic spirits. (S. D. 3525.) But the union at the time is intimate; they dwell in the man's affections. (H. H. 391.) They live themselves into his inmost unconscious life, and feel in utmost sympathy with all the good thoughts which thence issue into man's mind. They even defend his faults against too intensive self-criticism; or, if there be need, they keep the man within sight of his evils.

     Yet angelic spirits are not aware of what man is doing or thinking in his external of thought. This is beyond their sphere, which is that of the interior memory. (S. D. 206.) And especially is this the case, Swedenborg said, at this day, when angels cannot have any direct conjunction with man. (H. H. 593.) The angels therefore deeply desired that the kingdom of God Messiah might come, and a communication be opened between them and mankind. (S. D. 206.)

     In the most ancient times, as also on certain other earths, even spirits, at times, were able to communicate openly with men, and thus to see the men with whom they were. This is done by the spirit's being reduced to the state in which he was on earth, that is, into his external or natural memory-assuming again the body of his natural thought; and then the interior sight of the man is opened, and they appear to each other, as if both were men together. (A. C. 10751.)

     Angelic spirits thus appeared to men, and the minds of men appeared in human form to angels who communicated with the prophets. But at this day such vision is rarely given, owing to the fact that our angelic guardians think without the use of material ideas, which are, normally, the requisites of our conscious thought. On the other hand, even today, those men who think abstractedly from the body, while in meditation or in interior reflection or in sustained abstract thought, are sometimes seen as to their spirits in their own society in the spiritual world (D. P. 296), where such are easily distinguished from other spirits; "for they go about meditating and in silence, not looking at others, and apparently not seeing them; and as soon as any spirit addresses them, they vanish." (H. H. 438.)

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     III.

     Because Swedenborg thought profoundly, he would-like other men-normally have appeared at times in societies of angelic spirits. But the peculiar state of Swedenborg, who could converse with spirits, was that he could maintain a state of separate abstract thought, and thus enjoy spiritual speech and sensation, even while his natural thought of material ideas was active.

     He was invisible to the angelic spirits when his spiritual thought was not abstracted from the thought of material objects. For material objects cannot be reproduced in the spiritual world; and the ideas of such objects, with time and space, cannot be expressed by the universal spiritual language.

     But when he became "in the spirit"- that is, when material ideas were separated from his spiritual thought (and only those material ideas which were in absolute correspondence with the spiritual ideas were at all active)-then he became visible to the spirits, and could perceive their wisdom, and consociate with them as one of themselves. It was thus that Swedenborg could explore the heavens, and live the life of angels and spirits. It was thus that the treasures of the spiritual sense of the Word, and every Divine arcanum, could be conveyed to his mind, and be grasped in enlightenment, in the light of heaven, and later, under Divine inspiration, could be written in rational natural language, "clear as crystal."

     But Swedenborg's mission also gave opportunity to teach angels about their relation to men. We do not imagine that when he visited a heaven he reduced all the angels there into the state of that class of angelic spirits who are "with men," and are called "guardian angels." Still, Swedenborg was sometimes allowed to direct his spiritual thought into natural thought, and thus-by way of experiment-to show approximately the change which occurs when angelic spirits are with men.

     Certain angelic spirits, when they retired from Swedenborg into their own spiritual society, came into a spiritual state, and into supereminent ideas of spiritual thought, and into the understanding of spiritual speech and writing which conveyed this thought most accurately and fully.

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But when they returned to Swedenborg, they found themselves to have come into his natural state, and were entirely unable to express their spiritual ideas, or to understand the speech or the writing of heaven; but they could now think only Swedenborg's thoughts, and speak only Swedenborg's natural languages, conversing with each other by his ideas. (C. L. 326-329.)

     In other words, from the ordinary state of angelic spirits they had been reduced into attendant spirits, by their directing their attention to Swedenborg as a person, and by his conjoining his thought to his natural memory. Yet they were still able to converse openly and consciously with Swedenborg, because he was in a widely different state from that of other men, and was still obviously a different individual from themselves. Therefore some of these spirits could actually accompany him to his home, and, as he began to write, could see a moth which was walking on his paper. This is not possible to our attendant spirits.

     IV.

     From these incidents it is very clear that our guardian angels are-for the sake of their use-reduced into a state resembling man's. Angels principally inflow into the interior thought which a man is unable to perceive within himself because it is in the realm of ends, and is not articulated to his conscious reflection. This interior thought they assume as their own, implying a confined state, not comparable to angelic wisdom itself. Since it is true of all angels that their common basis must be the human race on earth (L. J. 9); and since man is the plane upon which the thoughts of the angels rest (S. D. 5190); it might perhaps seem strange that angels attendant upon man are reduced into man's own state. If this is so, whence comes the progress of the heavens?

     The answer must be, that the angels have access to mankind as a general basis, without serving the use of man's guardians. And here the general doctrine applies, that the particular spiritual beings who "are with men" are not from heaven or from hell, but are spirits who as yet await their judgment or final preparation. (A. E. 537; D. L. W. 140; A. C. 5852; H. H. 600.) But such a statement probably has particular reference to the fact at Swedenborg's day, and not to the principle which is elsewhere stated, that spirits who are with men can indeed be from hell or from heaven.

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If from hell, they must be such as are not confined there, but who-not having been fully vastated as yet-have emerged into the world of spirits for a more complete conviction, and ark thus in the state of the world of spirits, or, in something of a natural-rational state. (See A. C. 5852.) In the case of angelic guardians, they, whether spirits or angels, must also be reduced into the state of man's natural thought and life. And the general law thus emerges, that the guardian spirits with man are all emissaries of some spiritual society, either in heaven or in hell. In other terms, they are subject spirits.

     If all angels were reduced into a state attuned to that of man, it would defeat the purpose of influx and of guardianship. Instead, the Lord provides that each angelic society act upon man through intermediates. These may be spirits in the world of spirits, upon one of whom the angels of the society concentrate their thought, and whom they inspire with their own illustration and power, so that he acts for them and from them. Or else, one of the members of that society serves as an emissary and subject. In either case, the subject acts and speaks and thinks from the society; he thinks nothing from himself, although he feels entirely as if he did so from his own choice and his own thought. The greater the numbers in a society who thus "turn themselves" to some spirit, and who direct their "intuition" (A. C. 5957) into him, the greater power and clarity does this spirit possess.

     Through these particular subject spirits the currents of life and illustration are directed to the varied states of man, so as to stir particular states in his mind, without rousing the whole dormant will of the proprium. For man's will-his life, from birth and heredity-is entirely evil. His will is a malformation, which can receive only the life of hell. If there should be a sudden arousing of the whole of this life, all would be over with man; he would be submerged in a flood of passion and phantasy. There could never be a presence of heavenly influx.

     The Lord has ordained otherwise. He has provided that man's native life shall not suddenly reveal all its hideous potentialities, but that it shall be aroused only little by little while earth-life progresses-shall be aroused only so far as it can be comprehended by conscious thought.

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In other words, the Lord has provided that there shall be no general influx into the mind of man, but that his responsible life must be carried on in the understanding by states of conscious thought and will gradually developing; and that all the forces of the spiritual world shall have their representatives near man, and shall balance each other's influence, and so leave man in freedom.

     V.

     In general, each man has four attendant spirits. Two angelic spirits are present. The other two are the subjects of the hell of "genii" and the hell of "satanic spirits." These four groups are generally invisible to each other, with the exception that the good spirits see the evil spirits whose wicked intent they seek to frustrate. (A. C. 5977, 5980.) And none of them see the man with whom they are, but "only his affection." (Ath. Cr. 118.)

     The intimacy of these spirits with man's whole mind may be seen from the revealed fact that the spirits near to man (A. C. 6194) think that they are the man, and, if evil, they are unwilling to admit that they are no longer living in the body, which could be shown them if they were willing to reflect. The appearances upon which their self-deception rests are indeed strong. For such spirits, while they are near man, possess or assume his whole memory! Angelic spirits assume his whole interior memory; other spirits his exterior memory (S. D. 3104), with all his past, with his whole personality, his active self; yet without in the least disturbing man's feeling of self-life and freedom. Nothing of a spirit's own natural memory is permitted to be active. They forget themselves, their own natural past, lest confusion result in man's mind by their communicating their memories to him. Yea, several spirits may at the same time suppose themselves to be the man, and yet man be happily oblivious of their pretensions! (S. D. 3525.) Each spirit would then take, from the mazes of man's memory, all that harmonizes with his own affection, and man may thus find himself torn by opposing delights.

     Spirits generally do not remain long with a man, but are always changing according to man's advance in age and state. The only exception to this rule is suggested in the teaching that death does not separate conjugial partners, "since the spirit of the deceased dwells continually with the spirit of the one not yet deceased, and this even until the death of the other, when they meet again, and reunite, and love each other more tenderly than before, because in the spiritual world." (C. L. 321.)

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But whether the partner is in the state typical of an attendant spirit is not said, and need not follow.

From a certain relation we judge that these four special attendants, or at least one among them, may be the same for a longer time. (See T. C. R. 137; compare 380".) Yet, more remotely, there are hosts of spirits, good and evil, who are present with man. These are such as, use the shifting ideas of man's memory for their basis, and such as inflow into man's passing delights and affections. They do not so fully identify themselves with him. By an extension of the thought and affection, such as results from an interior entrance into one's life, be it good or evil, there is a communication of man's thought with the spheres of various spiritual societies, whose members and subject-spirits are thus allowed entrance to the memory of man. Every moment, there passes a swift flow of such spiritual associates, to inspire, and keep up, and enrich the marvelous and colorful procession of our thoughts. Those whose thoughts are fixed upon sensual objects have thus few spirits with them (S. D. 160); while with those whose ideas are more interiorly active, and are constantly "multiplied and divided," there are obviously very many new associations made with spirits, good or evil. (A. C. 6610-6612.) With those who think abstractly, as did Swedenborg, there are therefore many spirits in constant flux. (S. D. 160.) But it is intimated that those who are led more according to spontaneous order-as, for instance, children in their state of relative innocence-need fewer spirits to govern them than do adults, who, acting more from prudence, and resisting more stubbornly the truths of faith, require a greater force of spirits to reform them. (S. D. 2839.) According to the law, these spirits are adjoined when man's affections are stirred. But there are also "strange influxes" from spirits who are not invited by man's real consent, but who induce moods of sadness and melancholy and homesickness. (A. C. 6202.) The latter (homesickness) seemingly results also from spirits who fail to leave man when his state changes-who become attached to the idea of certain places or objects, and induce man to return to them. Our guardian angels then have the task of driving such spirits away, by bending man's affections towards interior things, or concentrating his interest in some use.

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     VI.

     To obtain order in our spiritual associations, we must have order in the ultimates of our life-in the externals of the mind, and in the ultimates of the church. The object of all sacraments, rites, blessings and institutions is a proper introduction of our spirits into heavenly societies. Baptism is most strikingly an example, because its avowed purpose is to transfer a man into a society of his faith-into the company of spirits who rejoice in the heavenly doctrine, and who can protect him against "strange spirits." Ordination procures-so far as man permits-the guardianship of societies such as love the priestly use, the salvation of souls, and who encourage interior progress in this use. The Holy Supper, if worthily approached, introduces into heaven itself. Betrothal, Marriage, and priestly blessings of every kind, have within them the same intent of assuring interior progress by conjunction with our heavenly guardians.

     And in each case these ceremonies are marked by specific acts or procedures which set the person apart, not only in the eyes of men, but also to the minds of spirits. Spirits do not see the man baptized, but the memory of the act inheres as a permanent and irradicable basis of association with spirits of his faith, and as a fulcrum for the presence of angelic guardians. The impression of the rite in the external memory is made a symbol for the celestial or spiritual remains which at the same time are insinuated in the interior memory,-a memory which is forever exempt from infestation by evil spirits; and yet, at the same time, the knowledge of baptism is the center of a gathering group of other material ideas open to spiritual influxes.

     Indeed, spirits are associated with our minds by many seemingly inconsequential and trifling circumstances, which yet have deep symbolic significance. Even as a world of emotion may be stirred up in our minds by the sight of a rose or a child's toy, so spirits see-in the objective things of our memory-great depths of associated meanings, which bear profound associations for them, or else for us. This is the basic reason for correspondential rituals.

     The mind is ritualistic. We are compelled to resort to ritual, to compensate for the fact that we do not fully comprehend the simplest elements of our own thought.

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We recall an object, and must be content to remember that it did once suggest a world of particular meanings,-meanings which we cannot ourselves explain or fathom!

     But the spirits with us-they understand! They cause a host of "such things as were adjoined" to be lifted up around our material idea of the object, as an undulating sphere of associated ideas. By these spiritual wings the real meaning of the object is elevated from the grave of the memory into what we call "consciousness." "Thereby man has apperception of a thing." (A. C. 6200.)

     In other words, without the aid of spirits we could not be conscious-could not interpret our memories into meanings. Our words and memory-images would be without any meaning, if there were not spirits who can, by their peculiar power and prerogative, see and gather all the implications, and arouse all the thoughts and delights, that are interiorly attached to these dead symbols. Their prerogative is to see spiritual relations-to See the whole thought, with its complex roots and branches. Even with the help of his attendant spirits, man can see only the vaguest generals. (A. C. 6200.)

     It is thus clear that man can think no otherwise than the angels and spirits among whom he is, and that his spirit cannot think anything except together with other spirits. (A. C. 5861.)

     The statement that "spirits and men are in each other's thoughts and affections" (A. C. 5853) is countered by another, that "everything of thought and affection flows in through spirits and angels" (A. C. 6191), and by a third, that men and spirits" are not conjoined as to thoughts, but as to affections" (T. C. R. 607), and a fourth, that spirits do not introduce thoughts into man, but only affection (H. H. 298).

     It is indeed the affection of the spirits which flows in. But so far as this affection is in accord with man's interior affection, which is built up from his free choice, it can also flow into his thought, and manifest itself there as perception and thought. Man is active as to memory-ideas; the spirit is active as to the affection which carries its own wisdom or meaning within it; and so the two act as one, man and spirit in one mental act which each senses as his own.

     VII.

     Investigations of the precise states of spirits and angels necessarily must end in uncertainty, since the evidence-vast though it be-is very complex and descriptive in character.

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We are convinced that angels are not always in the need of assuming man's interior memory as their own, any more than all spirits need to identify themselves definitely with man's personality and natural memory.

     Angels who are not so assigned to particular men are therefore at greater liberty to use the memories of many men at the same time for their basis. "Many men can at the same time serve as a plane for one angel," we read. "The Lord so arranges that what is absent in one may be (found) in another; He also composes one thing from many, so that it may still serve at the same time for a plane." (S. D. 5617.) And it is stated that, if mankind were deficient, it would be possible for the natural memories of spirits to be made sufficiently active to become the fulcrum and plane of angelic ideas. (S. D. 2755.) In fact, things from the memory of an intelligent man may serve for such a plane for angelic thought, whether he be thinking about them or about other things, or even while he is asleep. (S. D. 5617.)

     Whatever, in the memory of mankind and of spirits, corresponds to an angel's active affection can be called into use as a reflective basis for his heavenly perceptions-as if the whole human race lay before him like an open book, in order that no impediments may prevent his progress into ever greater wisdom.

     But a special widening of the vision of angels occurs when men on earth read the Word reverently. For the natural thoughts of the man are then not so limited or so colored by his own states as ordinarily. He is in Divine ultimates. And the angels with him then "pay no attention whatever to . . . those things which are in the thought of the man at the time he reads it," nor to those things which are in the sense of the letter; but only to the interiors of the Word, from the man. (S. D. 5607.)

     Angels in this state "take delight in the man because of the wisdom which then flows through the Word to them." (A. C. 9152.) But this approbation of the man is an afterthought.(De Verbo XIV:6.) They are not aware of the man. They are perhaps reading the Word as it exists in its spiritual form in heaven, and the things within the Word appear to them "as if they thought them from themselves" (De Verbo XVIII),-appear presented before their eyes " in a celestial and spiritual manner, with a thousand and a thousand representatives, in the light of life." (A. C. 2551:2.)

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     VIII.

     There are two groups of teachings about the way in which human states affect the angels and qualify their wisdom.

     On the one hand, it is said that the angels are in greater clearness as to the spiritual sense "when little children are reading the Holy Bible," or when the reader " pays no attention to, and has no perception of," the things that he reads. Then "the sense and perception of the things are elevated to the angels more distinctly than when the natural human mind is also active." (S. D. 895.) And the general doctrine is given, that when the Word is read by a man who is in the life of faith, its spiritual things "lie open to the angels, . . . even though they who read do not attend to its meaning." Therefore the Jews-in states of external holiness-could be a means of presenting the Word before the angels; for the correspondences communicate, whatever the quality of the person who reads, if only he acknowledges that the Word is Divine. (A. C. 3480e; De Verbo 16.) All the wisdom of heaven comes to angels through the Word read by men.

     It would thus seem that man's wisdom and understanding have not necessarily any part in limiting the angelic perceptions. What is more essential to angelic illustration seems to be the quiescence and silencing of our natural imagination and the states of our proprium. Then the angels can use us for a reflecting plane, and can see the interiors of the Word of God in its own glory and light.

     But it is otherwise when the angels become our guardians. They then accommodate themselves to the particular spiritual things, be they few or many, which we have appropriated unconsciously within our interiors. They are then performing a use; and a use implies certain temporary sacrifices, which eventually are rewarded by still ampler delights. Our most interior intellectual states are generally not reached in the midst of our uses. A teacher, for instance, must at times enter into the deeper perceptions of study and learning that pertain to his field, and he is then in the delight of wisdom. Afterwards, he accommodates himself to others, and speaks, as far as possible, in their terms, in order that he may convey his message to them. He is then not in the delight of wisdom, but in the delight of his use; and his illustration then is affected very much by the response to, and reception of, his efforts, which finally makes for a conjunction of thought between teacher and pupils.

208

     Thus it is quite comprehensible that there is a difference of illustration with the angels when they "are with men,"-a difference according to the quality of man's personal spiritual state. "As are the ultimates, so are the primaries." (S. D. 5608.) Therefore we read:

     "If the men who are reading the Word, or thinking or preaching from the Word, are wise, then the angels do not know it, but still the wisdom of their thought falls into them (illa) as into its plane, . . . and they are entirely unaware that it so happens.

     "Angels have told me that they are sometimes in great wisdom, sometimes in less, sometimes in clearness, sometimes in obscurity; and that their thoughts are variously directed to the quarters, now this, now that; and that they are in greater clearness or obscurity according to the direction-but that they are not turned to themselves, but to man; and that thence they know that (they are turned) to the human race, where such things are to which they are determined. They said that they have this from much experience; and that when (they are turned) to those things which are in my thought from the Heavenly Doctrine, then they are in greater clearness than otherwise." (S. D. 5609, 5610.)

     We may therefore understand how the changes of state with the angels are based upon their uses to each other and to men; how the very wisdom of heaven is derived from the Word when this is read by men; how the angels see its internal sense in a glory of representation; how their wisdom and delight inflow with regenerating men, making it possible for these also to perceive its internal depths, so far as their natural thought is furnished for this vision; how there is thus a conjunction of thought and life between angels and men, with a lifting of man's mind, and an accommodating on the part of the angels.

     For this is a part of angelic use. And thus we are told that, although, when man enters with attention and understanding into the interiors of the Word, the perception of the angelic spirits is limited in a measure by the alien elements that man thus is apt to introduce, yet it is of order "that man also should be in light," and thus be conjoined with the angels. The higher angels-who love others more than themselves-gladly perform this use.

209

But angelic spirits of lower order may, at times, instinctively snatch away man's illustration and delight, by failing to enter fully into the use as guardian angels. (See S. D. 4242-4249.)

The man whose mind is furnished with light from the Heavenly Doctrine, and who interiorly loves the Lord and holds evils in aversion, will not demand so great accommodation or sacrifice of illustration on the part of his guardian angels. When they are with such men, the angels will still retain great wisdom, and thus can-in all but appearance-consociate their conscious thought with the as yet ineffable depths of man' thought, in a common illustration. This is the manner in which heaven and earth may again be conjoined through the Word.
PRAYER FOR ENEMIES 1932

PRAYER FOR ENEMIES Rev. VICTOR J. GLADISH 1932

     "Pray for them which despitefully use you and persecute you." (Matthew 5:44.)

     The genuine sense of these words is evident in the literal statement. We are not to hold anyone in hatred, or as an enemy, but are to desire the essential good, even of those who oppose us, and to be willing to further that good. But to make proper use of this exhortation, we must understand the true attitude in all prayer; we must realize what manner of thing it is that man properly prays for; and we must understand what it is that prayers for others can accomplish,-an understanding that takes form as the various knowledges concerning the nature of prayer become infilled.

     The doctrine of the text is a part of that universal law which has now been given plainly to the world in the Writings of the New Church: namely, that we are to love our neighbor-that is, to regard and to govern our conduct toward our fellow man-according to the good that is within him; not according to the favor which he shows to us or our friends, but according to his use to society. At the same time that this law forbids enmity, it also involves that restraint and punishment, in accordance with duly constituted law, be imposed upon those who are manifestly injuring society.

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     It is obvious that we cannot understand why and how to pray for our enemies unless we comprehend what it is that prayer for others accomplishes. Let us investigate the effects of prayer for others, and the means by which these effects are obtained.

     The New Churchman knows that the essence of prayer is the petition, "Thy will be done!" The use and efficacy of prayer lies in bringing the suppliant into harmony with the life-stream of the Divine Providence, so that he can derive spiritual benefits from whatever event or circumstance falls to his lot. Most certain it is, to the believer in an omniscient God, that nothing is added to the Divine knowledge by the suggestion or instruction of man. Knowing what is best, will He not do it, irrespective of the prayer or protest of man?

     It is a significant thing that, until fairly recent times, there was very little question as to whether prayer, either for one's self or for others, was effective of results. Even today, the majority of people believe that in some manner prayer achieves its ends. Probably all persons, whether of Christian or Gentile lands, have at least a slight, instinctive feeling that there is "something in it." The man who is about to embark upon some hazardous enterprise, and says to his friends, "Pray for me," is apt to have a vaguely sensed feeling that the prayer will help in some way or other, although he would probably scoff at the idea, if it were discussed. For in the atmosphere of modern skepticism the idea of prayer is dissected, and declared to be a thing for superstitious minds.

     When the efficacy of prayer is denied, it is usually on the grounds of disbelief in the "interference" (as it is called) of any spiritual power in the lives of men. The disbelief generally proceeds from a lack of interest in anything above the mundane sphere, which, however, disguises itself as merely a lack of knowledge. For men say, "We have seen, heard, and felt nothing but the phenomena of nature, and we know of no laws but nature's laws; why should we concern ourselves with something about which we can know nothing?" But they can and do advance something which manifests much more of logic and reason than the usual attitude toward prayer. "If," say they, "there is an all-knowing and all-powerful God, of what possible use is it for blind mortals to instruct Him concerning events on earth, or to intercede with Him for friends and loved ones?

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"In so far as this attitude recognizes that God is infinite and above human frailties, it partakes more of human reason than does the thought of one who has a literal conception of Moses interceding with God for the Jews, and persuading the Almighty that His reputation would suffer among the surrounding nations, if He were not merciful. But in so far as this attitude denies the power of God and His spiritual world to govern the natural, and is blind to the testimony of the Word, and of all human experience, which teach that the Divine draws near to the suppliant, prayerful heart, so far the bulwark of human reason is weaker than that of blind historical faith.

The answer of the Heavenly Doctrine to the question, "What effect can human entreaty have upon the government of the universe!" is that true prayer opens the mind to the reception of spiritual gifts. True prayer is that which proceeds from a life of faith and charity. Under whatever form it asks for the Divine blessing, the internal thought is, that only those things are desired which the Divine Wisdom sees will be of use in the life of regeneration. Such prayer is always granted. Without such prayer, either spoken or thought, spiritual benefits cannot be granted. Natural riches can be given to anyone, but spiritual riches must be earnestly sought for. This is the keystone of human existence,-the reason why man was created with the faculty of rationality and the freedom to act as of himself.

This much of the method and efficacy of prayer being explained, it leaves the subject of intercession with God, and of prayer for others, in some obscurity. How can our supplication open their minds and hearts to the reception of spiritual blessings? It is well that this matter be clearly understood; for there is scarcely any doctrine of the Church that has been more warped and twisted, that has turned more people from the true approach to the only God, than the doctrine of intercession. The conception of the Lord's death on the cross as the removal of sin from the guilty by the sacrifice of the innocent has warped the thought of the world. In spite of the great departure from theological terms and theological thought in modern times, conceptions flowing forth from the false idea of atonement pervade the thought and action of the world.

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     The world whole-heartedly applauds the action of one who sacrifices himself (and his use) to save a guilty friend from punishment and from justice. In the churches, they dare not address their prayers to the one only God, in acknowledgment of His mercy and His love; but the granting of the petition is asked "for Christ's sake." Even though an earnest prayer may have risen above the shackles of false creeds, and tripersonal dogmas may have sunk into the background, and the suppliant may see before him "our Father in the heavens," Jehovah descended to the view of mankind, the Lord our Savior,-yet at the end of the prayer his approach to God is contaminated by the return to a phrase which induces the idea of a divided God, which takes away from the Lord of life and salvation the sole Divinity, and ascribes it to some unknown and unknowable God, meanwhile requesting favorable action from this mystic power, because of the blood poured out by Him whom they see as a man, with some vague qualities of deity.

     These observations indicate the need of avoiding any idea of intercession in prayer which is based upon irrationality and injustice. But that there is a genuine intercession, and a definite means whereby it is effected, is indicated in the passage of the Heavenly Doctrine which was read as our Third Lesson. It is there said that there is intercession in all love,-evidently the actual effect, and not merely the desire. As an example, it is said that "a husband who loves his wife wishes that she be kindly received and well treated by others; he does not say this in express terms, but he continually thinks it, and therefore is always tacitly entreating it and interceding for her." (A. C. 8573.) Thus intercession is seen to be all that which flows forth from love, with a desire to aid the loved one. It consists of the strengthening sphere, as well as the various observable acts on behalf of the object of one's love

     Now, although there may be intercession of an external kind, as between one person and another, as just illustrated, the essential of intercession is the warding off of evil. The intercession which is important is when we can stand between a friend and the evils to which he inclines. And this is the intercession which the Lord constantly performs for us. He stands between us and the power of hell,-the power of hell to arouse our innate evils. The supreme and manifest example of this intercession was when the "Mighty God," the "Father of Eternity," came upon earth, and was named "Jesus," because He came to "save His people from their sins."

213

     We have seen that intercession is that which flows forth from love. That which came forth from the Divine Love, and interceded between men and the expanded power of hell, was the Divine Truth. It is ever Divine Truth which flows from the Divine Love; and we are told that the Lord our Savior was the Divine Truth manifested,-the "Word made flesh." While He was in the material human in which He was born, and before it was supplanted by the glorified Divine Human, He carried out the representation of intercession with the indwelling Father; for it is the Divine Truth which intercedes, and saves from evil all who are willing to be saved. But since the resurrection and glorification we are to think of the Lord Himself as continually interceding for man by means of His Divine Truth, which is present in the world as the written and the living
Word.

     In view of all these things, can it be doubted that the power of intercession can be extended to others by means of sincere prayer? It would seem that there is a twofold channel open to the conveyance of the prayer and its effects to the mind of the one prayed for,-the associations of this world, and the associations of the spiritual world.

     All prayer generates and extends the sphere with which a man's mind is encompassed. It extends that sphere in two ways,-to others living in this world, through the natural channels of knowledge, and to the spirits and angels who are in association with the one praying. The extension of sphere to the one who is prayed for is through the spiritual societies that are in association with one to those associated with the other, and thus (unconsciously, and usually imperceptibly) into the mind of the latter. This, of course, is the more easily received according to the harmony that already exists between the two minds, which in turn may easily be affected by reception of the prayer through natural channels.

     Spiritual forces derive their power through reception in ultimates, and it is undoubtedly when the spiritual extension of the prayer is accompanied by a natural extension that it is chiefly effective. Thus, when a man knows that wife or child, or other dear one, prays for him, the spiritual distance which may intervene is shortened, and the prayer may be very effective in bringing the man into the stream of Providence, and into all the protection which an orderly and useful life can give.

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This, indeed, does not mean that natural ills and misfortunes cannot then occur. These are not the essential things asked for in a true or spiritually directed prayer. There is, however, a very real power to ward off sorrows, and especially anxieties, by a conscious or unconscious leading of the mind to the Lord and trust in His Providence.

     Moreover, there is some ratio between a useful and orderly life with its contentment in the Lord, on the one hand, and the escape from natural tribulations, on the other. This ratio can only be known to us in part, and only so far as we observe accidents of our own preparing. We do not know whether or not natural disasters are molding a man into the regenerate life; nor can we tell, in any given case, whether they are more needed with one who is interior-minded than with one who is more external. Nevertheless, the ratio between internal states and external fatalities does exist, and it is legitimate to pray for the protection of others from even such things, provided there is always, as an inmost within the prayer, the acknowledgment, "Thy will be done!"

     But now that we have briefly considered the channels through which prayer for others can be effective, let us see what is the force of the literal sense of our text, which enjoins us to pray for those who injure and persecute us. "Pray for those who despitefully use you and persecute you."

     The literal or evident sense might be called one phase of the more interior sense, which has to do with forgiveness and universal charity. It is evident to every rational and sincere man that, no matter how vigorously he may be compelled to oppose one who attacks him, he is not to cherish resentment and revenge. It is right to oppose the evil itself which we believe to be done, and to be fired with zeal against the deeds of evil, but we are taught that we are not to affix such zeal to the person who is the more or less guilty agent of the evil. In the fervor of active defence, it is very difficult to distinguish between the wrong and the agent of the wrong, but in a state of reflection the rational and non-vindictive distinction can be made.

     It may seem too much to ask of one who still belongs to this world of strife to pray for those who act as enemies toward him.

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But when we remember the teaching that prayer is simply talking with God, and that in prayer a species of revelation is received as to enlightenment and consolation (A. C. 2535), in view of these things, what is more useful than to pray in regard to those who injure and persecute us? Indeed, we may well pray that we ourselves may be enlightened in regard to our proper actions, and to pray that hatred and revenge be removed from our hearts, even though we do not feel moved to make an actual prayer for him who opposes us.

This brings to view the fact that the immediate and primary use of prayer is to him that prays. This is true of any supplication whatsoever. And if one can but bring himself to pray in actual, formulated thought or words for one who has wronged him, there is a remarkable clearing away, both of ill will and of false ideas concerning the opponent. In addition, there is the effect upon him through spiritual societies. Even with an enemy there is power through this channel to intercede between him and his evils. There is the possibility of helping to break the hold of infesting spirits. It is true that one who is opposed to us is not so open to the extension of our sphere as friends are; but here, too, the fact of our praying for him will aid the communication of such an attitude of mind and type of action through natural channels, that he may become more open to the effect through spiritual channels. These things are especially appropriate, because, in most cases of opposition and conflict, there is some injustice on both sides, which may be remedied if both sides take the attitude of our text. It is well known that another tends to act toward us somewhat in conformity with our opinion of him and our regard for him.

Above all, the essential thing is, that in any stress or difficulty we elevate our minds to God, in order that He may enlighten and strengthen us. In such an attitude, when pride and mere self-seeking is shunned, all the things of which we have treated will follow in their order, and according to the degree of knowledge, enlightenment, and sincerity of heart. Amen.

LESSONS: Isaiah 53. Luke 6:20-38. A. C. 8573.

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FAMILY WORSHIP 1932

FAMILY WORSHIP Rev. F. E. WAELCHLI 1932

     Inquiries are frequently made as to how family worship should be conducted. Three forms, one of which may be followed, are suggested in the Hymnal for Schools and Families of the General Church (pages 16, 17). But there can be other forms, in adaptation to family circumstances and conditions, which vary greatly, and also vary in a family from time to time. The important thing is not how it be done, but that it be done.

     The simplest form, to be used especially when time permits no more, would consist of three things: 1. Opening the Word. 2. The Lord's Prayer. 3. Closing the Word.

     Next to be included is reading from the Word.

     Further, there can be included any of the following, which are not given in what is necessarily the order of importance: Reading from the Writings. Reading from books of instruction and of piety, other than the Word and the Writings. Prayers other than the Lord's Prayer. Passages from the Word said in unison. The Creed. Instruction and conversation. Singing. The benediction at the close (altering the wording from "you all" to "us all").-For the isolated we would add that New Church Sermons, published monthly by the General Church, and sent free on application, are invaluable for Sunday family worship. At the close of each sermon are given the lessons, prayers and hymns that can be used. Where there cannot be singing, the hymns might be read in unison.

     Some families, in their worship, use the General Church Calendar for daily reading, wherein seriatim portions from the Word and from the Heavenly Doctrines are specified for each day. From the Writings the Arcana Celestia is being read. Such use of the Calendar is excellent, where circumstances are favorable. But the circumstances are not in all cases favorable, perhaps only in a few cases. Frequently time may not permit so long a service, and the reading must be omitted. Thus the series of teaching is broken.

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Also, to a great extent, the doctrine is too interior for the comprehension of the young.

     While the Calendar can in some cases be followed in family worship, it is intended more especially for individual reading. Both the Word and the Writings can be read in two ways, the one being for study, the other for worship. Both of these are exceedingly important, and complement each other. Neither should be omitted.

     Probably, in most households, it is better not to attempt to follow a calendar of readings in worship. The length of the readings can then vary, even at times being very brief. Where more readily comprehensible lessons from the Writings are desired, such works as Heaven and Hell, the Four Doctrines, and the like, can be used, perhaps selecting portions.

     In the above given list of suggestions, as to what may be done in family worship, we have included reading from books of instruction and of piety, other than the Word and the Writings. As shall be shown presently, the words "reading books of instruction and of piety" are taken from the Doctrine of Charity (174), where the things that pertain to "worship at home" are enumerated.

     It was probably with this teaching in mind that, at a Bryn Athyn Local Assembly in 1899, during a discussion of The Use of Family Worship, Bishop W. F. Pendleton is reported to have "referred to the usefulness of adding to the reading of the Word and the Writings that of pious works such as the books bound up with the Word in the common Bible, mentioning especially the books of Solomon, which are based upon the morality of the Ancient Church, and the writings of Paul, which he said were written, not from self, but from the societies of the new heavens which were forming at that time. It would be useful to have these works bound up separately, and encouragement given the young to read them; and they could be used in family worship. He spoke of a calendar of subjects as preferable to a seriatim reading, and of the desirability of having a permanent one incorporated in a liturgy of our own. Serial reading, though having an important place of its own, is not the ideal for worship." (NEW CHURCH LIFE, 1899, p. 169.)

     Recently, when Calendar Reading was being discussed, Bishop N. D. Pendleton spoke to much the same effect, though not specifying the same reading other than the Word and the Writings, but mentioning instead that excellent work Topics from the Writings, by Bishop W. F. Pendleton.

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     To these suggestions for other reading might be added:

     1. "The Doctrine," given in our Liturgy, beginning at page 302, and continuing for forty-eight pages. There is sufficient here for fully one hundred readings at family worship.

     2. Books of selected passages from the Writings, presenting the generals of doctrine, that can be obtained from our Book Room.

     3. John in the Isle of Patmos, by Bishop George de Charms, excellent where there are children. And other books adapted to children that are from time to time advertised in the LIFE by the Book Room.

     4. And we would add that many of the Memorable Relations can, with some adaptation, be read where there are children in the home.

     At what place in the home shall the worship be held? This must be determined in each case. It has long been a custom among Academicians to have in the home a repository, where the Word and a book of the Writings are kept, and around which the family gathers for worship. Here I cannot refrain from relating that, not long ago, I received a letter from a General Church family living in a one-room log cabin way off in the Peace River District of Northwestern Canada, which gave a drawing of the inside of the cabin, and one place was marked and labeled "The Repository." It is to be hoped that this custom will continue and grow. However, as to this there must be full freedom. Recently a father of a family, in which some of the children have become young people, told me that, although they have a repository, he has adopted the plan of bringing the books to the table immediately at the close of the evening dinner, and having the worship there and then, before there is a scattering to various evening duties and engagements.

     There are also inquiries as to the best time for holding the worship. The ideal would be to have it both morning and evening. But in most homes today it is not possible in the morning. So, generally, evening is the only available time.

     Family worship is an ancient institution, probably as ancient as the family itself. From the ancient churches it came into the Israelitish. And in Christian churches it was quite generally observed until recent times, when it began to fall more and more into neglect.

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In the New Church it is to be revived. Upon its revival depends the very life of the church. For the quality of the church as a whole can be none other than the aggregate of the quality of the church in the homes that constitute it. To impress this, let it now suffice to adduce a teaching from each, the Old Testament, the New Testament, and the Writings:

     "These words, which I command thee this day, shall be in thine heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house." (Deut. 6:6, 7).

     "Suffer the little children to come unto me, and forbid them not." (Mark 10:14.)

     "The externals of the body which pertain to worship are, . . . at home: Prayer morning and evening, and at dinners and suppers. Conversing with others about charity and faith, and about God, heaven, eternal life, and salvation. . . . The instruction of children and servants in such matters. Reading the Word and books of instruction and of piety." (Doctrine of Charity 174.)

     The question may be raised: What is meant in the last given teaching by "books of piety"? It may mean liturgies, including hymns; books of meditations and prayers, some of them specified for special occasions, states and conditions; books of sermons; and it may mean more. It might be well for the church to consider whether it is supplying the "books of piety" that are necessary, especially for use in family worship. And, together with this, might be considered whether it is sufficiently supplying "books of instruction," also for use in the home.

     We would conclude as we began: The important thing is not how to have family worship, but to have it.

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PLANET SATURN 1932

PLANET SATURN Rev. GEORGE DE CHARMS 1932

     AN ADDRESS TO CHILDREN.

     Having spoken with the spirits of Mercury, of Jupiter, and of Mars, Swedenborg was permitted by the Lord to visit the planet Saturn. Although that planet is very far away, being about eight hundred and eighty-six million miles from the sun, still Swedenborg tells us that he was taken there in a moment, which, of course, is possible in the spiritual world.

     We can find Saturn in our sky if we know when and where to look for it. It appears yellowish white in color. It is much larger than any of the other planets except Jupiter, having a diameter of about seventy-five thousand miles; yet it turns so quickly on its axis that the length of a day there is only ten hours and fourteen minutes, or less than half the length of our day.

     If we look at Saturn through a telescope, it presents a very wonderful sight, for it is surrounded by three large rings of light, which is not the case with any of the other planets. These rings are made up of thousands of tiny little moons, so close together that the light from them looks to us like a solid circle. You know that, if you look at an electric sign in the city at night, it will appear from a distance like one big light, but when you draw nearer you can see that it is made up of many little bulbs. So it is with the moons which make the rings about Saturn, which, however, have no light of their own, but catch and reflect the light of the sun, even as our moon does for us at night.

     Have you ever looked up into the sky on a clear night, and seen a band of stars, very, very small and very close together, which seems to make a path right across the sky, from one side to the other?

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This is what is called the Milky Way, and it is made up of millions of suns, which are so far away that we can scarcely see them, and yet there are so many of them that together they appear like a band of light. This is the way Swedenborg tells us the rings about Saturn look to the inhabitants of that planet, only that the rings are so close to them, and for that reason so bright, that they light up that earth at night almost as brilliantly as the sun lights it in the daytime. The rings do not appear as rings to them at all, because they are closer to them and can distinguish the little moons.

     In addition to these rings, there are also some: larger moons which turn around the planet Saturn-ten of them-more than we find around any other planet. The reason is, of course, that Saturn is so far away from the sun that it needs these moons and these rings to increase the light for the people who dwell there.

     Swedenborg tells us that the people on Saturn are dwarfs, not more than half as tall as the men on our earth. When they are full grown they are about the size of a child of nine. They do not like to appear tall, because they say that they are very small, and are as nothing in the sight of the Lord. A spirit from our earth came among them while Swedenborg was speaking with them. He was very proud, and looked with contempt upon these little people. But when he drew near, they said they knew he wanted to be great, while they were so little that they could not be with him. This was because they were so humble, and did not like to think of themselves as great.

     The people on Saturn do not use words when they speak with one another, but they communicate by changing the expression of their face, especially of the eyes; and these changes they are very quick to understand, in ways that we know nothing about. Curiously enough, though they are so far from the sun that it must be cold on their planet, they wear very little clothing, and this because the Lord has given them a heavy skin, something like the skin of animals of our earth, which resists the cold.

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There are no wild or destructive animals there for them to fear, and they live on fruits, on roots, and on leaves, which grow so plentifully that they have no need to cultivate the ground, but find enough for all their wants without labor. They live apart in separate families, each family consisting only of the father, the mother, and their children. When the children grow up and get married they go off and live by themselves, so that they do not form tribes or nations as on other planets.

     The Lord appears to these people in much the same way as He appeared to those who lived on our earth in ancient times. He is seen as an angel surrounded with a glorious light, and sometimes He speaks with them and teaches them. They also speak with the spirits from their earth, who come 'to them from time to time when they are sent by the Lord. Some of the inhabitants of Saturn are idolaters, and worship the moons and the radiant belts as if they were gods. But these also, if they are willing, can learn to know the Lord and worship Him.

     The people who live on the planet Saturn are not satisfied merely with knowing many things and remembering them, as are the spirits of Mercury, but above all else they want to understand them. They are not like we are, however,-always trying to understand the things of this world, to learn about electricity and steam and magnetism, and all the materials and forces of nature by which we can make machines. They want to understand the things of heaven, to understand the laws and the forces of the other world. It is this spiritual understanding that is represented, as it were, by the great band of light around their planet.

     It is interesting for us to know that this love of understanding spiritual things is a love toward which the Lord is now leading the people of our own earth. He has opened the internal sense of His Word, and revealed the laws of the spiritual world, so that, for the first time, it is possible for us to know these laws and understand them. Most men on our earth at the present day do not care to understand these things. They are satisfied to investigate only the things of nature.

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But the New Church has been called by the Lord to learn spiritual things, and to love them above all else. It is in order that you may grow up with the desire to understand the inner meaning of the Word that your parents wish you to go to New Church schools where these things are taught.

It is true that, so long as you are children, you cannot understand the internal sense of the Word. You must first learn its natural sense,-the stories about Abram, Isaac and Jacob, and Joseph and Moses and David, and many others who lived in ancient times. If, when you have grown up, after having learned these stories, you will read what is revealed in the Writings, you will see that the Word everywhere teaches us about the Lord and about heaven, about the angels and how they live, and about the laws that govern the Lord's kingdom. You will come to love these things; you will wish to understand them more and more; and in this you will come to know something of the delight which the spirits of Saturn feel in seeking the wisdom of heaven.

If we think about it, we will see that what Swedenborg has told us about the inhabitants of the planets may bring us nearer to them in spirit and nearer to the Lord. If we learn about them here, we may wish to visit them in the other world, even as Swedenborg did, and possibly the Lord will grant us permission to do this when we go to live in that world. But most important of all is the fact that the more we learn about these distant people, the more we see that they possess certain qualities which we may admire, and which we ourselves may seek to attain, and thus become more worthy of a place in heaven among the angels.

LESSON: Psalm 119: 9-16, 33-40.
MUSIC: Hymnal pp. 94, 135.

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NOTES AND REVIEWS. 1932

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
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THE GENERAL CHURCH OF THE NEW JERUSALEM
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Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
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     A QUESTIONABLE EDITION OF THE WRITINGS.

CHARITY or The Practice of Neighborliness. A Translation from the Latin by William F. Wunsch of Emanuel Swedenborg's "De Charitate." Philadelphia: J. B. Lippincott Company, 1931. Cloth, 16mo. pp. 120.

     A copy of this latest version of The Doctrine of Charity has recently been acquired by the Academy Library. As several English editions of this work are available, all of them translated with a fidelity to the original, we looked within the handsome red covers of this new version with some curiosity as to the reason for still another edition. The volume has manifestly been prepared for evangelical purposes, and is "affectionately dedicated to the memory of Julian Kennedy Smyth, who longed to see the contents of this little work made more generally known." With such a desire we cannot but sympathize, but whether the purpose will be fulfilled by the kind of translation here attempted is seriously open to question. For it represents a radical departure from custom in translating and publishing the Writings, and we feel that it calls for more than passing notice.

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     That it has been brought out with missionary intent, is evident from the contents of the Introduction, Glossary, footnotes, and the many unusual renderings, paraphrases, and omissions, by which the translator seeks to adapt the text to the Christian reader. In short, it ultimates the idea that the Writings cannot be allowed to speak for themselves, in their own terms and style, without those guides and guards which embody the translator's explanation of the form and meaning of the contents. Something similar to this has been done by Mr. Wunsch for a prospective Annotated Edition of Conjugial Love. In the work before us he has gone further, and put forth what amounts to an interpretive translation. More than this, in his effort to reproduce the terms of the Writings in the language of modern Christianity, he has mutilated the sacred words and phrases of the Heavenly Doctrine in an inexcusable manner, and thus has done violence to the distinctive spirit and meaning of the truth here revealed by the Lord concerning that spiritual charity which is now made possible for the New Church of the Second Coming.

     This kind of thing, of course, is consistent with the view that the teachings of Swedenborg's theological works are little more than a contribution to modern Christian thought. There is hardly anything in this new edition of Charity to indicate that its contents are a Divine Revelation of new and distinctive truth, but the new reader will be left with the impression that it is wholly Swedenborg's and a rather imperfect attempt to set forth teachings which are his own. Many of the fine spiritual values of the original Latin are buried under a cumbersome phraseology in which the Christian reader will find nothing new.

     We wish, therefore, to support the protest, now heard in all parts of the New Church, against such a mingling of interpretation and individual bias with translations of the Writings, and against the prudential fear which is back of it. In this matter, New Churchmen would be well advised to heed the warning of the Apocalypse against adding to or taking away from the words of Divine Revelation,-a warning which applies especially to the truth of the spiritual sense. (See Rev. 22: 18, 19. A. R. 957-959.)

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     While we are in hearty accord with any legitimate means of bringing the Writings of the New Church to the attention of those in the Christian world who may be ready to receive their teachings, we are not able to regard the method adopted in this edition as in that category. After reading it, a newcomer who turns to one of the normal translations of De Charitate, or to the original, will be obliged to readjust his mind to the terminology and style of the work as written by Swedenborg. In this, however, he may be so fortunate as to find that its real spirit and meaning is of a higher and finer texture than he was first led to believe.

     But as few of our readers will have access to the volume under review, we shall now indicate some of the objectionable features to which we have referred.

     THE SUBTITLE.-New Churchmen generally will doubt the propriety of furnishing a man-made subtitle for any of the Writings. And one who is familiar with the contents of the Doctrine of Charity will feel that "The Practice of Neighborliness" is inadequate and misleading as a term descriptive of the teachings of that work. In common speech, "neighborliness" means little more than being kind, civil and friendly to our neighbors, a relatively ephemeral form of natural good, superficial in comparison with that interior spiritual virtue which is made known by revelation in the Doctrine of Charity.

     THE ORIGINAL MANUSCRIPT.-Mr. Wunsch's Introduction opens with the following description of the original of De Charitate:

     "About 1766 Swedenborg sketched a small work which he called "Charity," His pen flew through a first draft, leaving often mere notes, a number of directions for rewriting, much writing which is close to undecipherable, and then, with even less legibility, he began a second draft, proceeding only a little way. The MS remained in this unfinished state. Two pages are now missing from it. It was first published in English nearly a century later from imperfect transcriptions. A generation later still a photolithograph was made, and, on the basis of exact transcripts, a Latin edition was published, on which English translations thereafter were based." (Page 9.)

     And among the footnotes here and there in the work we find the following:

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     "Opposite the remaining lines in this excerpt, Swedenborg set an 'N. B.,' as though these were jottings which he meant still to elaborate, though the passage is from the second draft of his MS." (P. 34.)

     " . . . generally in the MS Swedenborg was waiting until the last draft to insert his Scripture citations." (P. 37.)

     "Swedenborg set an 'N. B.' opposite the foregoing paragraph, to call his attention to things he wanted to develop further." (P. 39.)

     "An 'N. B.' here is to catch Swedenborg's eye as he revises." (P. 65.)

     Whatever interest and value the New Church student may find in the information thus supplied, we may well ask what effect it will have upon the new reader. The work is thus sent out into the world as a mere "sketch," needing rewriting and revision, thus emphasizing its apparent imperfection and incompleteness, rather than its embodiment of a new and distinctive doctrine of charity; making prominent the appearance that Swedenborg wrote it from himself, and not the fact that he was an inspired instrument of Divine Revelation, albeit an enlightened one.

     Granting that, as in the case of the Spiritual Diary and other works, portions of De Charitate are, in external form, fragmentary and "sketchy," still their essence is the same as that of the published Writings. But we think it unfortunate that the form should be made so prominent in putting the work before the world, raising a question as to the permanent value of its contents. Rather should the novitiate have been made acquainted with the fact that the teachings of the Doctrine of Charity are in entire agreement with other treatments of the subject in the Theological Works, as in the True Christian Religion, the Arcana Celestia, and the Doctrine of Life. Indeed, every published volume of the Writings should contain an advertisement of all the Theological Works.

     THE TRANSLATION.-In the course of his Introduction, Mr. Wunsch gives his reason for the kind of translation he has made. We quote from what he says concerning "The Form of the Present Edition":

     "The present edition of this treatise seeks to give the substance of it as readably as possible. We abridge some of the framework. We do not reproduce the two schemes of contents which Swedenborg drew up as he sketched his plan-in the actual composition he departed from both. We quote only three extracts from the incomplete second draft. Original schemes and the whole of the incomplete second draft can be found in other editions.

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We have also omitted the preliminary recital in each chapter of the propositions to be taken up in it. . . . "

     "It seemed in keeping with the purpose of this edition to employ a measure of freedom in translation. Among purely formal changes is the frequent substitution of the indefinite English 'we' for the ever-recurring third person, a change which only tends to emphasize the practical character of the book."

     "In one respect the translation has been kept literal. Swedenborg worked out a careful terminology, the instrument of precision of thought. His special terms are fitted to unique concepts and by their pithiness, too, they make retention necessary. We have used occasional paraphrases and equivalents which introduce the reader to the ideas compacted into these more technical terms. 'Answering to' serves once for 'corresponds with'; 'service' sometimes for 'use'; 'embodiment,' 'embodied' and even 'organized' occasionally for Swedenborg's 'form' and 'in form.' The precise terms occur oftener, however, especially where they stand in contexts which explain them. We prefix a glossary, hardly to define but rather to suggest the force of idioms which
go to the substance of Swedenborg's teaching." (Pp. 12-14.)

     Examining the text in detail, in the light of the purpose here stated, we are impressed with the futility of the labored effort expended upon it. Indeed, we are bound to say that the result is less intelligible than the former normal translations of the work. The use of "paraphrases," "equivalents," and substitutions for the plain English term for the Latin may be legitimate enough in teaching the doctrine to the young and the stranger, by way of illustration and explanation of the meaning of the exact terms, but we offer solemn objection to their use in a translation, for it then amounts to mutilation. Moreover, in the case of the Doctrine of Charity, it simply is not necessary. Any Christian who catches the soul and spirit of this work will soon come to a perception and understanding of the terms.

     Let us cite one or two examples. Mr. Wunsch substitutes "embodiment" for "form" in the heading of Chapter VII, thus:

     "LOOKING TO THE LORD AND AVOIDING EVILS AS SINS, A MAN WHO DOES THE WORK OF HIS OFFICE OR EMPLOYMENT SINCERELY, JUSTLY AND FAITHFULLY, BECOMES AN EMBODIMENT OF CHARITY." (Page 83.)

     A literal translation would read:

     "EVERY MAN WHO LOOKS TO THE LORD, AND SHUNS EVILS AS SINS, IF HE SINCERELY, JUSTLY, AND FAITHFULLY DOES THE WORK WHICH IS OF HIS OFFICE AND EMPLOYMENT, BECOMES A FORM OF CHARITY."

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     Now by "form" here is meant something more than an "embodiment," certainly more than a physical embodiment. Later on in the number we read: "Otherwise he cannot become a form of charity, that is, a receptacle." And by "form" and "receptacle," as the context shows, is meant the affection of the mind, the "interior affection" and its thought, from which he desires to do the goods of use. In other words, a spiritual form is what is primarily meant, which idea is not so well conveyed by the term "embodiment." Of the angels we read: "The form of charity, which is seen to the life in heaven, is such that charity itself is what effigies and is effigied, and indeed in such a way that the whole angel, and especially the face, is as it were charity, which manifestly appears and is perceived; which form, when it is viewed, is ineffable beauty affecting with charity the very inmost life of the mind." (H. H. 414.)

     We see no good reason for substituting "human being" for "man" in this work, as in the statements, " "Man is the Subject of Charity," "Man is Born to Become Charity," etc. In place of "Benefactions" we find "Beneficences," which is more difficult to pronounce and carries no fuller significance. But we would like to speak more particularly of the use of the word "avoid" in the opening sentence of the work, the heading of the first chapter, which Mr. Wunsch renders thus:

     "THE FIRST STEP IN CHARITY IS TO LOOK TO THE LORD AND TO AVOID EVILS FOR THE REASON THAT THEY ARE SINS, WHICH IS DONE BY REPENTANCE."

     This has usually been rendered:

     "THE FIRST OF CHARITY IS TO LOOK TO THE LORD, AND SHUN EVILS BECAUSE THEY ARE SINS, WHICH IS DONE BY REPENTANCE."

     The Latin phrase "fugere mala ut peccata" occurs frequently in the Writings, and has been uniformly rendered "to shun evils as sins." We believe it loses force when rendered "to avoid evils as sins."

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The word "avoid" (evitare) occurs but seldom in the Writings, as where we read of "fulfilling the Law merely to avoid punishments and losses in the world"; and in reference to the Commandments (Exod. 20), it is said that "such things are to be avoided (evitanda), because they destroy the Lord's universal reign"; it also speaks of the " falsities of doctrine and evils of life which are to be avoided." (Life 63; A. C. 8867, 9246.)

     It is true that the words "shun" and "avoid" may often be used interchangeably in common speech, but we are not here dealing with common usage, but with the proper English rendering of spiritual ideas as revealed in Latin; and we must hold that "avoid" does not sufficiently express what is involved in "shun" in the phrase "shunning evils as sins," which is said to "be done by repentance," requiring the resistance to evils and combat against them in spiritual temptation, which is something more than "avoiding" them. Those who cultivate merely natural charity, without interior repentance, commonly "avoid" evils without "shunning them as sins," like the Pharisees who cleansed only the "outside of the cup and the platter."

     Let us note the heading of a chapter in the True Christian Religion: "The First of Charity is to put away (amovere) evils, and the Second of it is to do goods which are of use to the neighbor." And the number opens with these words: "In the Doctrine of Charity this holds the first place,-that the first of charity is not to do evil to the neighbor, and the second, to do good to him; this tenet is like a door to the doctrine of charity." (T. C. R. 435.)

     These few examples of translation will serve to illustrate our view that the renderings in this new version leave something to be desired. We wish that we might speak more favorably of an undertaking whose object is so admirable, namely, to "see the contents of this little work made more generally known." At the close of the book, where it treats of the truth that "there is no church where there is no truth of faith, and no religion where there is no good of charity," there was a splendid opportunity to invite Christians to come to the New Church, but we find nothing of the kind. Neither do we find any reference to the New Church in the Introduction, but the work is said to present "some outlines of the 'Social Gospel' or of Christianity's application to our more general affairs," and we are told that "Swedenborg looks for an incarnation of the spirit of Christianity," and so on.

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So that the volume is pervaded with the atmosphere of that "New Christianity" which Mr. Wunsch and others in the New Church are affecting, and which offers no promise of building the distinctive Church of the New Jerusalem.
HIDING THE LIGHT. 1932

HIDING THE LIGHT. 1932

     In the effort of the New Church to bring the Heavenly Doctrine to the attention of the world, there is ever the danger of that over accommodation of the truth which effectually "hides its light under a bushel," instead of revealing it to "all that are in the house." This is done when the attempt is made to "dress up" the spiritual ideas of the rational doctrine in the terms current in the Christian world of today. There has been much of this in the missionary preaching and writing of the New Church, an over adaptation which so hides the truth of the New Jerusalem that men see not its distinctive character, but only its points of similarity to Christian teaching. And it has been one cause of the slow growth of the New Church, and of the loss of so many of the young in the Church.

     But those who accept the Writings as a Divine Revelation, written in the Divine style, in terms chosen by the Lord Himself and not by the revelator, will exercise great care in this matter, and will rather endeavor to bring the minds of men into the sphere and power of the distinctive terms of that Revelation, as the very vessels in which the Lord has made His Second Coming in Divine Truth. To do this is not in reality as difficult as is commonly supposed,-not as difficult as the labor of converting New Church terminology into the parlance of the day, which so often casts a cloak of darkness over ideas which would be crystal-clear to a man of average intelligence, if presented to him in the language of the Writings literally translated.

     Frequently, both in preaching and teaching and in translations, the fine distinctiveness of the terms of the Heavenly Doctrine is sacrificed, as in the expression "marriage love" for "conjugial love," "selfhood" and "own" for "proprium," and many other phrases and words.

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Even the dictionaries now recognize the distinctive nature of the words "conjugial" and "proprium" as used in the New Church. And let us not forget that it is to preserve the integrity and permanence of Divine Revelations that they have been given in "dead " languages. There, and there only, can one come fully into the truth thus ultimated as revealed by the Lord Himself. Translations, at best, lose something of the original,-the more reason for a care to preserve the exact meaning, as far as possible. A few translations have succeeded to a remarkable degree in combining fidelity to the original Latin with fluent and readable English. To do this, of course, calls for skill and a thorough knowledge of both languages; but it requires no more effort and labor than those cumbersome attempts at circumlocution and invention which are supposed to bring the truth within the grasp of the "unlearned reader," poor soul, who often would understand better the plain English of a literal translation.

In thus dealing with the words of Divine Revelation there is an unworthy fear and anxiety as to its reception by men. Human prudence then takes the place of a trust in the Lord and His Divine Providence. The fact is, that the very distinctive terms of the Writings are attractive to the inquiring mind, quickening the desire to know what new truth may be involved therein. But when the Divinely given phrases of our Revelation, bearing in their bosom new spiritual ideas as precious gifts from heaven, are reduced to the language of the Christian apologist of the day, so that no difference is seen between this and New Church doctrine, then has the salt lost its savor; and wherewith shall it be salted!
MISFORTUNES OF THE FAITHFUL. 1932

MISFORTUNES OF THE FAITHFUL. 1932

"I have spoken with angelic spirits about the misfortunes of the faithful, who suffer them as much as the unfaithful, and even more. The reason why some of them are thus let into temptations was stated, namely, lest they attribute good to themselves; for if they were excepted, they would attribute it to their own goodness, and thus ascribe merit and righteousness to themselves. To prevent this, they equally are let into common misfortunes, so that they perish as to life, and as to wealth and possessions. But if men were not such as to attribute good to themselves, they often would be excepted from common misfortune." (Spiritual Diary 4630m.)

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Church News 1932

Church News Various 1932

     SOUTH AFRICA.

     Alpha Circle.

     Our celebration of Swedenborg's Birthday was held on the evening of January 29th at the home of Mr. and Mrs. Fred Parker, fifteen members and friends of the Circle attending. Among the visitors from a distance were: Mr. and Mrs. Stanley E. Parker, of Deal, England; Rev. Elmo C. Acton, Mr. J. H. Ridgway, Miss Champion and Miss Gaskill, of Durban; Mr. H. Y. Ford, of Cape Town; and Mrs. Thorne, a sister of Mrs. Fred Parker, from Kenya. We regretted that Mr. P. D. Ridgway, who had visited Alpha during January, was unable to attend the celebration. After supper, the evening was occupied with toasts, the reading of papers, and speeches. The subjects presented were as follows: "Swedenborg's Birthday," Mr. Ed. J. Waters; "Swedenborg the Scientist and Philosopher," Rev. Elmo C. Acton; "Swedenborg-A Disciple," Mr. Stanley E. Parker; "Faith," Mr. Norman A. Ridgway; and "Charity," Mr. Fred Parker. Coupled with the toast to "Friends Across the Sea," Mr. Stanley Parker was commissioned to convey our greetings to the friends in England.

     While Miss Champion and Miss Gaskill were with us, they paid a visit to Mr. and Mrs. Moynihan at Westminister, Orange Free State, about forty miles from Alpha. Mrs. Moynihan will be remembered by the friends in Bryn Athyn as Miss Molly O'Meara, who attended the Academy Schools some years ago. Mr. and Mrs. Moynihan visited Alpha on January 17th. We have also been in touch with Mr. and Mrs. Richards at Ealing. Mr. and Mrs. Elphick and family visited them on September 5th, and, on November 15th, Divine Service with the Communion was held at their home.

     Our little "European" Day School at Alpha, with its five children, is getting down to work and a more settled routine. Miss Violet McDowall, the teacher, was obliged to give up the work on account of her health, and her place was taken in September last by Mr. H. Y. Ford of Cape Town. We may note here, as a matter of interest, that Cape Town, like Durban, has been the home of New Church people, even from the middle of the last century the members of the Ford family having been contemporaries of the Cockerell-Ridgway family, pioneers of the New Church in Durban, settling there in 1850. (See New Church Life, 1930, p. 364.)
     F. W. ELPHICK.

     REPORT OF THE VISITING PASTOR.

     The visit to MIDDLEPORT, OHIO, at the beginning of March, was not as successful as usual in the way of attendance at meetings, because of very unfavorable weather and the consequently unsafe hill roads, which prevented some of the country members from coming in. No class could be held on Friday evening, the 4th. On Saturday afternoon, instruction was given to six children, this being followed by a more advanced lesson for the two oldest. On Sunday morning at service there was an attendance of eleven, including Mr. and Mrs. Herbert Williamson and daughter, of Niles, Ohio, who had come to visit their former home.

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In the evening at doctrinal class only five were present, including a stranger. By request, a missionary talk on "The Flood" was given. Monday evening we again had class, attendance eight, at which we considered the teaching that "so far as a man shuns evils as sins, so far he does goods, not from himself, but from the Lord." (D. Life, 18-31.) In the presentation of this doctrine it was shown that, although man is born totally evil, he nevertheless is in freedom of choice between good and evil because of the remains of good and truth that are implanted by the Lord in early life.

     Nearly two weeks were spent at CINCINNATI. Since my last visit, in November, the circle received the ministrations of Candidate Wynne Acton in December, of Candidate Philip Odhner in January, and of the Rev. Norman Reuter, his second visit, in February, all of which were appreciated and enjoyed.

     A class was held on Friday evening, March 11, when we treated the doctrine that "the Word is in all the heavens, and angelic wisdom is from it." (S. S. 70-75.) On Sunday morning there was Sunday School, followed by a service, at which twelve were present, of whom nine partook of the Holy Supper. On the following Wednesday at class, the subject was that "there is no proprial [self-derived] prudence, and it only appears that there is, and also it is given to appear as if there were; but the Divine Providence from most singulars is universal" (D. P. 191-213), dwelling especially on the teaching that "the Lord by His Divine Providence composes the affections of the whole human race into one form, which is the human" (201), and illustrating the same by events of history from the beginning of mankind even to conditions now existing, in the midst of which there is the unceasing endeavor of the Divine Providence to fulfill its great and only end, which is "the reformation of the human race and its salvation." (202.) On Friday evening, at another class, the doctrine concerning the shunning of evil was considered. There was also an afternoon class for instruction of the children.

     At DETROIT, a service was held on Sunday afternoon, March 20, at the home of Mr. and Mrs. William Walker, with an attendance of nineteen. After the service the Walkers entertained a number of the friends at a social supper which all greatly enjoyed. In the evening, at the same place, we had doctrinal class, with fifteen present, seven of whom had not been at the afternoon service. The subject was, that "the Lord is the Word, because it is from Him and concerning Him." In teaching given on this doctrine in Divine Providence, no. 172, it is shown that all things of the Word have a communication with heaven, and therefore a communication with the Lord Himself. And then it is added, "The angels indeed have a communication, but this is also from the Lord." The context clearly indicates that the communication of the angels with the Lord is by the Word. It must be by their written Word (S. S. 70-75), which is in all the heavens, and from which the angels have ALL their wisdom (73), and which is consequently the one and only authority of Divine Truth with the angels. This angelic Word, as can be seen in the chapter referred to, is the continuous internal sense of the Word of the Old and New Testaments, resting on our earthly Word and making one with it. It is this heavenly Word that is brought down to earth, as the New Jerusalem descending, in the Writings of the New Church, in a form adapted to comprehension here. The Word brought down is not the perceptions the angels have from reading their Word, nor those which they have when men on earth read the Word. These perceptions are finite. And it is the infinite heavenly Word, the Lord's own given Word for the angels, that has come to us. Swedenborg received nothing, he tells us, from the angels, but all from the Lord alone.

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In Sacred Scripture, no. 97, the summaries of the internal sense of the first chapter of Ezekiel are given, and then is added, "These summaries have been compared with the Word in heaven, and are in conformity with it." The summaries are the same as those given in the work, Summaries of the Internal Sense of the Prophets and Psalms. We can conclude that all that work was likewise compared with the Word in heaven; and further that all the revealed internal sense was so compared. From this internal sense is also all the Doctrine which constitutes the Lord's Second Advent as the Divine Truth, the Word.

     On Monday, March 21, a visit was paid to Windsor, Ont., and a child of Mr. and Mrs. Harold Bellinger was instructed. Circumstances were not favorable for holding a class. On Tuesday evening there was again a class at Detroit, attendance ten, at which the teaching was concerning the shunning of evil. This was followed by a social time provided by Mr. and Mrs. William Cook, at whose home we met.

     At ERIE, PA., on Thursday evening, March 24, a class was held at which we again presented the doctrine that there can be no genuine good other than that which comes from the Lord when evil has been shunned as sill against Him. The following day was Good Friday, and at class that evening our subject was the Passion of the Cross, presenting the doctrine concerning this, the Lord's last temptation, by which He fully subjugated the hells and fully glorified His Human. The instruction was accommodated to the young people, of whom there are several in the circle.

     Saturday afternoon was given to three young children with whom Mr. C. E. Cranch has for some time been having Sunday School. One of them is of a New Church family, and the others are from a family in the neighborhood. Our lesson was concerning the Lord's resurrection, the next day being Easter. In the evening we had a social gathering at the Cranch home, at which all had a splendid time. On Sunday the service and sermon were in celebration of the Lord's resurrection. The attendance was fourteen, about the same as at all the meetings. At the Holy Supper there were six communicants.
     F. E. WAELCHLI.

     GLENVIEW, ILLINOIS.

     Palm Sunday was celebrated with a service in the usual form for that day, the children of the congregation bringing an offering of flowers to the chancel, making the church a bower of bloom. As a variation from the custom of former years, the pupils of the school, in their robes, were seated in the front pews, the older ones in the choir benches, while the choir had seats in the front of the congregation, and both the choir and the school took an active part in the service. Another innovation was the bringing forward of the offertory by four of the older boys of the school. The pastor's address was particularly for the children, and dealt with the meaning and significance of the Lord's entry into Jerusalem riding upon an ass. After the service, some of the plants were taken to the school rooms, but most of them were left in the church, and gave of their beauty and fragrance to the communion service on Good Friday evening, and to the Easter service on Sunday morning.

     The Holy Supper Service on Good Friday evening was very well attended and very impressive in its solemnity. It appeared that all were affected with this most holy act of worship. The singing of the hymn, "He knows the bitter, weary way" (p. 619), in its penitential character, seemed especially fitting to the times and the occasion. The service on Easter Sunday morning brought out a large congregation, the pupils of the school again being present in their robes, and remaining for the first half of the service. The latter half, with the sermon, was suited to the adult members of the congregation. The choir sang a stirring anthem, "Unfold Ye Portals," and the general spirit was in keeping with the triumphal import of the day.

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     Our social undertakings have been restricted by the prevailing economic conditions, but the local chapter of Theta Alpha has recently given an entertainment called a "Night in Bohemia" that was highly successful. The parish hall was decorated with canopies around the sides of the room, giving the effect of an outdoor scene, with small tables set out at which the guests were served with a bohemian supper of appropriate viands. Many sketches and stunts were performed to the great enjoyment of all present. The costumes were beautiful, and some of them strange, grotesque and funny. A very happy evening was spent, concluding with dancing.

     Calamity visited us recently when the heating plant of our church buildings blew out, wrecking the oil-feeding apparatus. Fortunately no one was injured, and repairs were made in two days, so that little time was lost by the school classes. All kinds of safety gadgets were supposed to insure perfect security, but-something went wrong. The considerable expense of the repairs is a severe blow in our greatly depressed financial conditions, when we are making every effort to keep things going. In addition to the curtailment in all lines of business activity, several of our former earners are without work or income.
     J. B. S.

     GENERAL CONVENTION.

     Philippines.

     Among the items of news from Convention Missions in various parts of the world, given in the New-Church Messenger of April 6, we find information concerning the spread of the New Church in the Philippines. The Rev. Felix C. Evangelista, missionary pastor there, reports that about two hundred delegates attended the Annual Conference of the Philippine Association of the New Church, January 23-24, held at the New Jerusalem edifice in Tondo. Those present came from various parts of the Islands, including the societies at Sampalok, Malabon, Navotas, Pasay, Bocaue, and Laguna. Another New Church mission has been organized in Laguna, has begun to hold services with twenty-three active members, and will soon dedicate its own house of worship.

     Broadcasting.

     The same issue of the Messenger speaks of the results of the radio broadcasting sponsored by the Chicago Society and the Western New-Church Union at Chicago. In March, 1931, the Rev. Hiram Vrooman gave his most popular radio talk: "From the Time of Death for One Year-What?" Over 700 requests for books were received. In December last he repeated the talk, and over 750 responses came to him. Interested radio listeners in Milwaukee, Wis., invited Mr. Vrooman to visit them, and on his second trip to that city, eighteen people signed as charter members of a club for the study of the Writings of Swedenborg.

     PITTSBURGH, PA.

     The semiannual meeting of the Pittsburgh Society was held after the Friday Supper on March 18th, and the usual reports were received. The main discussion of the evening centered upon the question of balancing the budget for the coming year without discontinuing the day school. No decision upon this important matter was reached, but the sentiment of the meeting was in favor of carrying on our present uses if it is possible to do so.

     Our Easter service on March 27th opened with a procession of children carrying cut flowers. One hundred and nineteen persons were present. Our pastor preached on the subject of "Peter and John at the Sepulchre." On the following Sunday, April 3, the sacrament of the Holy Supper was administered.

     The Woman's Guild gave a cafeteria supper on April 8th, and cards of invitation were sent to people residing in the neighborhood, a number of whom attended.

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After supper the pastor gave a talk in explanation of the Doctrines of the New Church. A complete set of Swedenborg's Theological and Philosophical Works was on display.

     On April 16th, the Woman's Guild sponsored an afternoon bridge party for ladies, and Mrs. England, one of Pittsburgh's foremost instructors on bridge, gave a short talk on the subject of Contract Bridge. Mrs. Gilbert M. Smith sang several songs, accompanied by Mr. W. F. Blair.

     The X Club has given dances and card parties on two occasions recently, both being very successful. The Club deserves commendation for the clever decorations and its good work.

     Recent visitors in the society have been: Rev. Homer Synnestvedt, who preached at the Sunday service on February 28th; Mrs. E. C. Iungerich, with her granddaughters, Katherine and Elizabeth Howard, who attended the school during their two weeks' visit here; at Easter, Mr. Edgar Lindsay and his son, Samuel, of Philadelphia; Mr. and Mrs. Stuart Synnestvedt, Mr. John Purdy and Mr. Norbert Rogers, of Bryn Athyn. On their way East, Mrs. Pen McQueen and Miss Gene Junge, of Glenview, and Mrs. Day, of Detroit, spent a few days in Pittsburgh. More recently we have welcomed Mr. and Mrs. Robert Synnestvedt, Mrs. Fred J. Cooper, and Mrs. Daric Acton, of Bryn Athyn, and Mr. and Mrs. Donald Lindsay, of Springfield, Pa.
     E. R. D.

     ACADEMY SCHOOLS.

     As the Washington Bicentennial is being generally observed this year, a committee under the chairmanship of the Rev. K. R. Alden arranged a special program for a celebration of the event in fitting manner by the Academy Schools. The arrangements were happily conceived and carried out, and proved both patriotically stimulating and highly instructive to all who participated.

     The program opened with religious exercises in the Assembly Hall on the morning of Washington's Birthday Monday, February 22d. The students marched in, the members of the Faculty and Board of the Academy were seated upon the stage, and the audience included a large number of the friends and patrons of the schools.

     After the opening prayers, the reading of appropriate Lessons from the Word and the Writings, and the singing of suitable hymns and songs, Mr. Geoffrey S. Childs delivered a stirring and most interesting address in which he vividly portrayed the personal characteristics and attainments of the "Father of his country," now so widely recognized as a leading figure in the world's history. While holding that Washington was not, in the strict sense of the term, a genius, Mr. Childs well-nigh disproved this view as he listed and described the outstanding elements of his character under the following heads: 1. Integrity; 2. Loyalty; 3. Knowledge; 4. Vision; 5. Humor; and 6. Tenacity of Purpose. These the speaker illustrated in an illuminating and entertaining way by incidents from Washington's career and quotations from his letters. The whole address was a convincing demonstration of the value of biographical study in holding up the mirror of example to all future generations, and was greatly appreciated as such by the old and young in the audience.

     After the exercises the celebration continued with a luncheon served in the gymnasium, attended by the students and the members of the Faculty and Board with their wives. At the conclusion of the repast, very interesting papers were read by the following students: Miss Helen Lindsay, Pittsburgh; Miss Jane Heilman, Tarentum, Pa.; Mr. Cedric King and Mr. Charles Cole, Glenview, Ill.

     In the Elementary School, the pupils of Grades Four to Eight celebrated Washington's Birthday with a costume party in the afternoon. Miss Margaret Bostock and Miss Anna Hamm were in charge, and arranged a very fine program for the occasion.

     The students of the Boys' Academy and Girls' Seminary gave a splendid performance of the play, "She Stoops To Conquer," in the Assembly Hall on March 12th before a general audience.

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The play was staged and directed by Profs. F. A. Finkeldey and K. R. Alden, and the costumes were made by the Seminary girls under the direction of Miss Dorothy Burnham. It was thoroughly enjoyed by all present, and voted one of the best theatrical entertainments ever given by the students of the Academy Schools.

     Mr. W. Cairns Henderson arrived from Scotland on March 22d, to continue his studies for the ministry in the Theological School of the Academy. Owing to a delay in completing arrangements with the United States immigration authorities, Mr. Henderson was unable to come in time for the opening of the school-year last October, as intended.

     Visitors at the Academy Schools these days will note the absence of a figure long familiar about the buildings and grounds,-Mr. Frederik Thorvald Hansen, who passed into the spiritual world on February 18th at the age of sixty-two years. Mr. Hansen was an earnest New Churchman, thoroughly conversant with the Doctrines, and will be remembered with affection by several generations of students, as well as by the members of the Bryn Athyn Church.

     Sons of the Academy.

     The Bryn Athyn Chapter of the Sons of the Academy has continued its activities, so auspiciously begun in December last. A meeting of the chapter was held at the home of Mr. Geoffrey S. Childs on February 18, and Prof. C. E. Doering addressed the large number of members who attended. Another meeting was held on March 24, at the home of Mr. Harold F. Pitcairn. After a brief business session, Prof. William Whitehead spoke on the subject of "Prominent World Issues of 1932." Some changes in the Executive Committee of the chapter were made at this meeting, and the officers are now as follows: Mr. Daric Acton, President: Mr. Harold Lindsay, Vice President; Mr. Ariel Gunther, Secretary; Dr. C. R. Pendleton, Mr. Lester Asplundh, and Mr. Hobert Smith.

     BRYN ATHYN.

     Our observance of the Easter Festival this year began with the Children's Service on Palm Sunday, the floral offerings and decorations bringing to the cathedral the atmosphere of the new Spring season, significant of that new life and light for men involved in the remembrance of the Lord's Resurrection and Glorification. An address appropriate to the day was given the children by Candidate Wynne Acton. At the adult service which followed, Bishop de Charms delivered the sermon, treating of the Lord's special providence with respect to the church, the text being from Deuteronomy 7:6. For the service on the evening of Good Friday, there was special music, and the Rev. Hugo Lj. Odhner preached from the text of Matthew 27:24, 25, concerning Pilate's washing his hands before the multitude. The service on Easter Sunday was devoted to the administration of the sacrament of the Help Supper.

     On Friday evening, March 11, Bishop Pendleton began a series of doctrinal classes that will continue to the end of the season, in which he will treat of the degrees of the human mind with reference to states in both worlds. At the first he dealt with the sensuous degree of the mind, and at the second with the state of the rational at the end of the church.

     The Rev. F. E. Waelchli has been conducting a special series of classes, held in various homes on Wednesday evenings, undertaken at the request of local members who formerly belonged to isolated circles to which Mr. Waelchli ministered as Visiting Pastor.

     Doctrinal classes for young people, conducted by the Rev. Hugo Lj. Odhner, are held weekly on Tuesday evenings in the homes of the members.

     An especially beautiful wedding was solemnized in the cathedral on February 27 at 8 p.m., when Mr. Ralph McClarren and Miss Marjorie Robinson were united in marriage, Bishop de Charms officiating.

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Miss Elizabeth Meisel was maid of honor; Miss Gertrude Price and Miss Beryl Caldwell, bridesmaids. Miss Meisel was in blue, and the maids of honor in yellow gold satin. The two flower girls, Diantha Davis and Judith Pitcairn, wore yellow organdie. The bride was charming in an ivory satin gown, with the new sleeve motif, which suited her piquantness. A reception in the undercroft followed the ceremony. Mr. and Mrs. McClarren have taken up their residence in Niles, Michigan.

     In the passing of Miss Zella Pendleton on March 16th, the society lost the earthly presence of a devoted member, a woman of keen intelligence and affectionate interest in spiritual things, and beloved of her many friends for her gentleness and sweetness of character. Miss Pendleton was a sister of Bishop N. D. Pendleton, and of Mr. Louis B. Pendleton, with whom she resided for many years. The funeral service was conducted by Bishop de Charms, who delivered a most fitting address before a large congregation in the cathedral.

     Under the auspices of the Civic and Social Club, a Costume Party was given in the Assembly Hall on Saturday evening, February 20th, and was probably the finest of the kind ever given by the Club. The decorations gave the hall a setting of a street-fair in a tropical region. A seven-piece orchestra added to the gaiety of the dancing. Prizes were awarded for originality in costumes, and the competition was keen. The Club gave a Spring Dance on the evening of April 1st, and this was another successful affair. Rehearsals for the opera of "Patience" are held with a frequency that betokens thorough preparation, and we are looking forward to another gala performance in a season that has been noted for its dramatics.

     The latest of these pretentious undertakings was staged for the benefit of the Bryn Athyn Chapter of Theta Alpha on April 9th, when "The Queen's Husband," a modern play by Robert Sherwood, was presented in the Assembly Hall by a talented cast of local players, under the able and artistic management of Mrs. Hubert Synnestvedt, assisted by many willing hands in the elaborate preparations. To quote the Bryn Athyn Post, the performance was a "notable artistic success. The advertising, staging, costuming, sound effects and acting were of unusual merit. The appearance beforehand of a perfect miniature set for the play delighted young and old, and the portraits of the players by Mr. Winfred Hyatt, generously displayed as advertising matter, took us by surprise. The decoration and arrangement of the stage, with its portraits and floral display, was perfect. The acting throughout was thoroughly spontaneous and refreshing. The work of Mr. Edward Davis, as the Queen's Husband, was particularly worthy of study, and he was handsomely supported by the King's butler in the person of Mr. Harvey Lechner.-M. B." Every part, however, was so well taken that it is difficult to single out any for special praise. Aside from the enjoyment of the audience and the social benefits gained in the preparation, our permanent stage equipment was enriched by this undertaking.

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CORRECTION 1932

CORRECTION Editor 1932

Announcements.

In the Communication from the Rev. Theodore Pitcairn, which was published in our issue for February, 1932, the following corrections should be made on page 72: in line 15, "internal historical sense" should read "spiritual sense"; and in line 17, "spiritual sense" should read "celestial sense."
ACADEMY OF THE NEW CHURCH 1932

ACADEMY OF THE NEW CHURCH E. S. KLEIN 1932

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church, Bryn Athyn, Pa., will be held in the Chapel of Benade Hall on Saturday, June 11, 1932, at 9.30 a.m.

     At this meeting an opportunity will be given for the discussion of the annual reports of the officers of the Academy. These reports, in published form, will be available to the general public at some date before the meeting. The public is cordially invited to attend.
     E. S. KLEIN,
          Secretary.

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WATCHING AND PRAYER 1932

WATCHING AND PRAYER R. J. TILSON 1932

NEW CHURCH LIFE
Vol. LII          JUNE, 1932           No. 6
     "And then shall they see the Son of man coming in the clouds with great power and glory. . . . But of that day and hour knoweth no man, no, not the angels who are in heaven, neither the Sent but the Father. Take ye heed, watch and pray; for ye know not when the time is." (Mark 13:26, 32, 33.)

     The supreme hope of everyone who realizes that this world is not man's final abode, and that life in this world is but a prelude to the life to come, rests entirely upon the presence and power of Divine Truth, which is the Word of God. By that power everything was made in the beginning, and by it everything that is truly living must continually be made, and by it alone to all eternity.

     This is a basic fact in all subsistence. Everything, as far as man's conscious existence is concerned, depends upon Divine Truth. " In the beginning was the Word, and the Word was with God, and God was the Word. . . . All things were made by It, and without It was not anything made that was made." (John 1:1, 3.) Hence the "inexpressible power of the Word." (T. C. R. 224.) By that wonderful term, "The Word," is meant all Divine Truth, in its being revealed to man, and also in its manifestations in nature as a creative force.

     In the Scriptures this Divine Truth is called the "Son of Man." And we may here note the difference, as made in the Heavenly Doctrine, between the expressions "Son of Man" and "Son of God," and especially in the use of the term "Son of man," as applied to the Lord before the complete glorification of the assumed human, and again after it.

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For it is written: "Truth Divine in the Lord is what is called the Son of man, but Good Divine in the Lord is what is called the Son of God; concerning the Son of man the Lord frequently says that He should suffer, but never concerning the Son of God." (A. C. 2813.) Later, this great and important distinction between Divine Truth and Divine Good, as affecting the words of the text, will demand careful attention and special emphasis.

     But first let us consider the opening words of the text, "And then shall they see the Son of Man coming in the clouds with great power and glory." At the present time, and for upwards of a century past, has this Scripture been fulfilled. In all such passages in the Letter of the Word, "by the Son of Man is meant the Lord as to Truth Divine, or as to the Word in the internal sense." (A. C. 2813.) And it is the joy of all those who receive the Lord at His Second Coming, that the Internal Sense of the Word stands now revealed in the Theological Writings of the Church, drawn out of the former Words by the Lord, and, though veiled in human language, as needs must be, yet stated so definitely that there is no need for extra human interpretation. For whosoever will may receive that Internal Sense as coming from the Lord, in the giving of which He has made His Second Advent.

     Here, and now, to those who are willing to receive, it is given to see the Son of Man coming in the clouds,-the "clouds" of the Old and New Testaments, with the "inexpressible power" and transcendent glory of the Divine Word in its Internal Sense. The Heavenly Doctrines are that Internal Sense. The revealing of this Internal Sense involves, yea, creates the rising and establishment of a new and utterly distinct Church, which constitutes the fifth dispensation of the Lord's Churches upon this earth,-the final dispensation, which shall last forever.

     Departed, and yet still departing, is the power of the First Christian Church, as established by the Lord at His First Advent. The Doctrine given to it by the Lord and His disciples has been perverted and destroyed. In His mercy a remnant survived; and by degrees, and doubtless slowly, a New Church will be built up which will be the Crown of all the Churches, and will endure forever. The establishment of this final Church upon earth constitutes the greatest event of the times, greater than all the changes in earthly kingdoms.

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Nothing can possibly excel the Advent of the Lord. No greater event has ever happened in the history of mankind. Upon the Coming of the Lord depends the very preservation of the human race. What an idle tale such a suggestion must appear to the superficial mind of merely natural thought, which cannot grasp it! But to spiritual thought it is an absolutely entrancing and thought-arresting conception. Is it not written, that " unless the Lord had come again into the world, no flesh could have been saved"? (T. C. R. 3.) Thus the New Church, and only the New Church, can save the world. "Believest thou this?" An affirmative answer to this question can be given only by one who is spiritually watchful.

     "But of that day and hour knoweth no man, no, not the angels who are in heaven, neither the Son, but the Father." So great and so interior is the event signified by "that day and hour" that no one can tell its exact location, or specify the limit of its extension, so far as the state of any individual is concerned. The real and true state of the church is known to the Lord alone, and this to Him in His glorified Human. It was not even known to Him whilst in His unglorified human,-the "Son of man" during the state of the Lord's humiliation, the state conditioned by that which He had from the mother, not that state of glorification which was conditioned by the Divine within Him, called "the Father." "Whilst in the former state, He spoke with the Divine as with another, thus as the Son of man; but when glorified He was one with the Father, and had all power in heaven and on earth." (A. C. 1745.) In this line of thought is elucidated the apparent difficulty in the words, "Of that day and hour knoweth not the Son, but the Father."

     In the more interior sense of the term "knoweth," it is only the Divine Love, or the Divine Good as the Esse and First Cause, that is concerned with the state of the heavens and the church, collective and universal. It is a fact, indeed, that the Divine Good, the Divine Love, can be known to man, and received by him, only in Divine Truth; but reaching unto the Infinite Esse of the Lord, designated in the text as "the Father," the inmost of the Divine is Good or Love. This is the spiritual reason for the saying that, "not the Son, but the Father, knoweth the day and hour" of the Lord's coming.

     It is written: "Heaven does not know the state of the church as to good and truth in particular, but the Lord alone (knows this), and also when that state of the church will come to pass. . . .

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The Divine Good in the Lord is what is named the Father, and the Divine Truth which is from the Divine Good, the Son." (A. C. 4334.) Of the Lord as the Son of Man we read in John: "I have not spoken of myself; but the Father who sent me, He gave me a commandment, what I should say, and what I should speak. . . . Whatsoever I speak therefore, even as the Father said unto me, so I speak." (John 12:49, 50.) This same Son it was who knew not the day and hour "when the Son of Man should come."

     In reality, there is nothing here that is indicative of two Gods, nor a division in the glorified Lord, but only the difference of state in the Lord prior to the glorification and after it. This much, then, in explanation of the words of our text, as they represent the limitation of the Lord's knowledge during the process of glorification.

     And now as to the closing exhortation of the text, "Take ye heed, watch and pray; for ye know not when the time is." "Take ye heed " means to give attention, and concentrate your thought, by reflecting and meditating upon that which is revealed. And let us inquire what it is that the Lord would have us understand in the internal sense by the injunction, "Watch and pray!"

     Spiritually understood, to "watch" is much more than an attitude or external act; and to "pray" is far more than merely to utter words in supplication or confession. Spiritual watching is the very antithesis of spiritual sleeping. To watch means to attain spiritual life, and to sleep spiritually is to cultivate the merely natural life by the gratification of the things of the senses. We sleep the sleep of death when we immerse our affections and thoughts in the things of this world, and make them the all-in-all of our being by putting them first and foremost in all our desires, thoughts, and actions.

     What, then, is it to watch spiritually? The Internal Sense of the Word shall itself give the answer: "'Be watchful' signifies that they should be in truths, and in a life according to them; for he who learns truths, and lives according to them, is like him who is awakened out of sleep and becomes watchful. But he who is not in truths, but only in worship, is like him who is sleeping and dreaming." (A. R. 158.)

     Note well that the teaching is to be "in truths," and not merely to know them, however learnedly.

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It is impossible to be "in truths" before truths are in us. We must first know the truth, before the truth can make us free. But further, we must know the truth, not from the affection for truth merely, but from the affection of truth for its own sake,-that living affection which looks to the use to which the truths known can be put, in the shunning of evils as sins against God, and this by and under the power of truths, because they are the expressed will of our Father in the heavens. This, then, is what is involved in acquiring spiritual life. It is being "born again," or, as better translated, being "born from above."

     Real life is love or good; but, remember, all good receives its quality from the truths into which it flows, and by which it is expressed, that it may be ultimated in act and use. In proportion as the truths which a man knows are genuine and sincere, in the same degree the good he has is real and genuine. It is written: "In proportion as truths with man are more genuine, in the same proportion also the Divine which flows in is more perfectly received, and in the same proportion man's intellectual part is enlightened." (A. C. 2531.) And further: " Divine Good is received by angels and men in Divine Truths, for truth is the only receptacle of good; and, therefore, nothing which proceeds from the Lord and from heaven can be received by anyone who is not in truths." (H. H. 371.)

     Hence the force of the opening sentence of our discourse,-that the hope of salvation rests upon the presence and power of Divine Truth in the minds of men,-its presence there, allied with the affection of truth for its own sake, and as the result of careful reading, calm and unprejudiced reflection, and patient and deep meditation.

     The Revelation given to the Jews in the form of the Old Testament was in sensual imagery, requiring superficial, yet punctilious, obedience. That given to the First Christian Church, in the form of the New Testament, was a Revelation of natural truths, requiring moral obedience,-obedience from a higher code of revealed truth. And now the Revelation given to those of the New Jerusalem Church, in the form of the Writings, is one on a still higher plane-that of spiritual truths, no longer merely literal, in a literal sense, though of necessity revealed in the clothing of human words, and illustrated by pictorial memorabilia, demanding rational acceptance and obedience from enlightened reason, with a sense no longer limited by the letter, but reaching into the greater liberty of spiritual thought and inspiration, giving communication with the angels of heaven.

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     Even so have the revealings of the Lord's will or love been given in His triune Word, by elevations towards interiors, and in nearer approach to and union with Himself as the only Revelator, and as "the way, the truth, and the life."

     It is taught in the Heavenly Doctrines that the perfection of heaven consists in the making of rightful distinctions; and so must it be with the reception of Divine Truth from the Lord in the revelations of His Words. It is the duty of those who receive the Lord at His Second Coming to keep clearly in mind the separate planes of the human mind to which the three Divine Revelations are so clearly and distinctly addressed. Especially is this the case as to the latest Revelation from heaven. That Revelation is for the angels, and also for those who are angelic-minded upon earth. It is the internal sense, the glory of the Word; it is the soul of the Word, the letter of the two former Testaments being its body. And within it there is the celestial sense, which is given by perception to all who, knowing the truths of the Spirit, live according to its holy teaching.

     All this is involved in the Divine exhortation, "Take ye heed, watch!" The exhortation, however, continues, "And pray!" In explanation of the latter clause it is revealed in the Apocalypse Explained as follows: "'To be wakeful at every season' (Luke 21:36), or to be watching the whole time, is signified to procure to themselves spiritual life. Wherefore praying is also mentioned, because praying is the effect of that life, or its external, which avails in proportion as it proceeds from the life, for they constitute a one, like soul and body, and like the internal and the external." (A. E. 325:7.)

     Internally, prayer-true prayer-is life and living. It is also a petitioning and a confessing. Recall to mind the statement of the Heavenly Doctrine that "prayer is discourse with God." (A. C. 1618.) "Discourse," not informing. Do not separate the praying from the watching: Even in prayer make the primary object the seeking of spiritual life. In that case the needs of the body and the temporalities of life will occupy little thought or attention, although they need not be entirely absent from the thought and expression. But in true prayer the Lord's part should be most carefully respected and observed. Too often, in prayer, man speaks, but does not wait to hear what the Lord will say.

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Quiet intensive meditation should accompany prayer, that the heart and mind may be open to receive the Divine inflowing and God-given perception, from which an inspiration and a quickening power may flow in, to the strengthening of the spiritual life. All this, if man's spiritual resolution be, "I will hear what God the Lord will speak, for He will speak peace to His people."

     In conclusion, let us observe that the Lord repeats His exhortation in the words following the text, and adds definiteness thereto as He says, "Take heed, watch and pray. . . .Watch ye therefore. . . . What I say unto you, I say unto all, Watch!"

     In the Heavenly Doctrines the lessons of the text are brought down to individual application, and in so doing they emphasize the whole teaching involved, and show that teaching to be a life-long lesson. The illustration given, and the conclusion drawn, wonderfully present and confirm the great truth, so clearly taught in the Doctrines, that free-will is the birthright of man, and that all are held in freedom by the Lord.

     In the Apocalypse Explained it is written, "If man knew the hour of his death, he would indeed prepare himself, yet not from the love of truth and good, but from the fear of hell; and whatsoever man does from fear, this does not abide with him; but what he does from love. Wherefore, he ought to be continually preparing himself." (A. E. 193.)

     Does not such teaching make absolutely imperative the constant need that we spiritually "watch"? Also, does it not bring to mind the thought of the untiring Providence of the Lord? He is ever watching and providing for the needs of His children, to secure for each one the best possible end, in accordance with the immutable laws of Divine Order,-those laws which are founded in Divine Love, and taught in Divine Truth in all its forms. "Secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law." (Deuteronomy 29:29.) Amen.

     Lessons: Zechariah 2. Mark 13:14-37. A. C. 10134:3-5

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SWEDENBORG'S FIRST RULE OF LIFE 1932

SWEDENBORG'S FIRST RULE OF LIFE J. S. PRYKE 1932

     "Diligently to read and meditate upon the Word of God."

     (A paper read at a celebration of Swedenborg's Birthday in Colchester, England, 1932.)

     It is quite possible in the New Church to appraise spiritually the life-work of a man without falling into the confusion of omitting to preserve the distinction between that work and the Divine Author of it. It is of use, then, as the recurring anniversaries of Swedenborg's birth come round, for the Church to observe them, and at the same time to draw inspiration and encouragement from what he was able to accomplish.

     So vast was the range of that great man's achievements, that it is reasonable to suppose the time will never be when New Churchmen will cease to study the example of one who may justly be designated a unique man. By virtue of the character of his mission, of his special preparation for and complete devotion to it, there never was another human being in the same class as Swedenborg; nor will there ever be. Moreover, the connection between the man and his vocation is one peculiar to them; and that again derives from the nature of what was required of him.

     Yet, notwithstanding his commanding personal endowments, Swedenborg was at heart a humble, simple-minded man, and wished for no better title than that of "Servant of the Lord Jesus Christ." This being so, it seems quite natural that he should construct for himself rules to guide his conduct and actions throughout life. And the four rules which he made his own might well be adapted as a spiritual code for all church people, being, as they are, valid for all time. That Swedenborg himself attached great importance to these four rules is witnessed to by the fact that copies of them were discovered in more than one place amongst his papers. The speakers who are to follow this evening will, I doubt not, deal penetratingly with the remaining three of these rules; yet it does seem that the one with which I am more directly concerned, namely, "Diligently to read and meditate upon the Word of God," is very rightly placed in the forefront.

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     We know now by virtue of what has come through the pen of Swedenborg that the Word of God is the Lord, and inmostly treats of Him. "The whole Word, from beginning to end, treats of the Lord alone." We know also that our conception of God determines the quality of our faith and life. Accordingly, the very first constituent of a truly Christian life is to learn of God where only we can be taught, and that is in His revealed Word, by which term is to be understood all that the Lord has disclosed concerning Himself.

     It is, I suggest, a fact worthy of note that in nearly every case those who have been led to the church after passing the adolescent state were previously accustomed to read God's Word in its letter, and if not actually to meditate upon it, at least to treat it with respect as a holy thing. The reason is, of course, that those people who read the Word can be kept, all unknown to themselves, closer to the Lord, and under His protection. Yea, they really call all the heavens to their aid. For are we not told that the Word of God is so written that it communicates with the universal heaven, and severally with each society there? While, on the other hand, it is the inmost delight of the inhabitants of these societies to assist all those who are willing to receive help. Furthermore, by the Word of the Lord the heavens were made, and all the hosts of them; or, more accurately, the creation was accomplished from the Divine Love by means of Divine Truth.

     Now Swedenborg was not aware of many of these things when he commenced his reading of the Word. Like most men, he began in the innocence of ignorance, but, unlike most men, alas! he ended in the innocence of ripe wisdom. It is lovely to contemplate his first stammering, childish attempts at his mother's knee, when love and respect and a holy awe were inculcated. His earliest readings must have been in his native Swedish tongue, to be succeeded, stage by stage, with the expansion of his intellect by Latin, by Greek, and finally by the Hebrew itself. I know dear old folk who seem to imagine that the Bible was given to us straight by God in its present English dress, and has remained unchanged ever since. It is just as well, therefore, to remind ourselves at times of the various methods selected by the Lord in the giving and the writing of that Word which remaineth.

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     Nor was Swedenborg's early understanding of the Bible in any sense what it afterwards became. It was naturally conditioned at first by such theological discipline as had been imposed upon him in his youth. Yet the letter of the Word holds truths unto salvation, and it is possible so to read as to obtain an unperverted idea of the Deity. This was Swedenborg's case; and it is confirmed by the really amazing statement that even the doctrine of the Athanasian Creed itself agrees with the truth, provided that by a trinity of persons be understood a trinity of person-which is in the Lord.

     As an elementary example of what is meant by this progressive illustration, let us consider the text, "Man that is born of woman has but a short time to live," with the allotted span of three score years and ten in mind. When we are very young we feel quite confident that twenty years is so vast an age that we can never attain to it, still less hope to reach seventy years. But with the passing of each decade the tale of years to be accomplished is pushed up, until at length, when the seventy mark is in fact reached, we see that it is indeed but "a short time"; in the light of immortality, short as the watch of a single night.

     The point is, that the Word of the Lord abideth unchanged-true all through-while our own orientation to its meaning alters at every stage of life. So was it with Swedenborg, plus, of course, the very special and personal quality of his illumination. After the opening of his spiritual sight, he was able to appreciate, not indeed the sum total of the inner glories and beauties of the Word which he diligently read, but perhaps as many of them as any human being will ever realize. Nor is there any doubt,-so fully charged was he with a discernment of the beneficent design of the Lord for the salvation of mankind,-that the Divine provisions were, in human measure, present before him to that same end, and that he thus recognized the finger of God, not only upon the written page, but throughout creation, and no less in his fellow men. "All that the Lord has revealed is His Word with men." Our thoughts are brought to a standstill before the height and depth of Swedenborg's knowledge of the Word of God,-the reward and fruit in a very genuine sense of his daily reading and meditation. The Word was his own familiar friend.

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     Not only was he acquainted with the Word of God, in its three Divinely appointed natural languages, but he experienced what it meant to angels, and even to their opposites. Do we realize the vital significance of what he tells us concerning its wonders in the heavens, its effulgence unapproachable; its power to reduce to utter impotence those who dare to place sacrilegious hands upon it; the attractiveness of the instruction which he gave about the Word to those of other earths, where there is no written Word? The sacred, secret charm of it all is to be found in the one simple utterance that the Word is the Lord. Only therein is our God to be met face to face; and in its devout perusal we can in very truth draw near to our Heavenly Father.

     So it is quite natural and logical-may we not say inevitable-that one who was destined to become preeminently the servant of his Lord should give precedence to the resolve, diligently to read and meditate upon His Word. Can we, in our turn, afford to be indifferent to so wise an example and appeal?

     We are told that "the Lord, with the member of the church, flows in chiefly through the Word, because it is so circumstanced that each and all things in it correspond to the Divine spiritual and the Divine celestial things which are in the heavens. From this there results a communication of the affections and the thoughts of men with the angels, to such a degree that they are, as it were, one. Upon this ground it is that, with those who are in the good of faith and love, the world is conjoined with heaven through the Word. It is plain from this that the Lord's influx with the member of the church has place through the Word."

     The daily reading of the Word in one or more of its various aspects is the daily delight of seeking the Lord's face. By this means it is also possible interiorly to meditate upon it throughout the whole of the busy day, according as we make it implicit in our actions, our thoughts and our ends.

     Swedenborg, the wise one, placed this in the forefront of his spiritual discipline. With him we respond at this, his birthday celebration:

Thy Word is a lantern to my feet;
Yea, it is a radiance around my path.

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WORSHIP IN THE GENERAL CHURCH 1932

WORSHIP IN THE GENERAL CHURCH Rev. GILBERT H. SMITH 1932

     The New Jerusalem is the worship of the Lord, the one God of heaven and earth, Who is Jesus Christ. Hallowed be His name!

     He who wants to enter into the New Jerusalem must enter into that worship. He will think nothing more blessed. And first he must understand what that worship means. What is the true worship of the Lord Jesus Christ?

     There is one source only from which this may be known,-the Writings of the Lord's Servant, Emanuel Swedenborg. But to read all that Swedenborg wrote as the Lord's Servant is a great undertaking. Years are required. There is enough reading matter here to last for everyone's lifetime, even if he read a good deal every day.

     These Writings are actually from the Lord Himself, and therefore it is that the true worship of Him consists, as the first requirement, in the continual reading of these Writings, which contain the Doctrine of the New Jerusalem. There is a recent opinion in the Church that the Writings are not identical with the Doctrine of the Church; but from this opinion we beg to dissent.

     If one does not read for himself in these Divine books, or reads them extremely little, then to worship the Lord truly he must to a large extent take the word of others, or learn truths from preachers and those who do read for themselves. From this it may be evident why the work of the priesthood is necessary. A kind of worship may be entered into by merely receiving what ministers teach, but a more enlightened kind by reading continually for one's self in addition.

     The worship of the Lord requires, secondly, that those who know what the Doctrine of the New Jerusalem is should live altogether according to their understanding of it. For essential worship is of the life. The Doctrine is extensive enough to cover all phases of life. A person can have no problem to which the Doctrine does not apply.

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All things necessary to salvation, and all things that can make life happy, are made known in the Doctrine of the New Church. To live altogether as one understands this Doctrine to teach is the worship of the Lord itself.

     How can we ever, in the General Church at least, be indifferent to this matter! How can we ever be content to live in any way out of harmony with the Doctrine of the New Jerusalem?

     The truth is, we think, that we do not live entirely out of harmony with it, yet not in full conformity with it. In many ways, it is likely, we do great violence to it. We ought to be able to judge how much or how little our lives conform to the Doctrine. It is extremely important that we should be able to do so.

     To live in effective conformity with the Doctrine requires a strong religious spirit, as well as a clear understanding. And such spirit is not native to any man. It must be implanted and cultivated. Men may be well informed in the matter of doctrine, Let devoid of that spirit which means true worship. Knowledge is one thing, life quite another. Men must be baptized, not only with water, but with the Spirit also. It is the Spirit that maketh alive.

     We should like to be able to describe the spirit, specifically, that would or does give life to worship. It is something given by the Lord when one puts himself into the state and condition to receive it. True worship of the Lord can be had only from the Lord; for no one has it by nature. One need only reflect upon the delight he feels by nature in almost all things forbidden by the Lord, to realize that he has no inherent love of the Lord upon which true worship must depend.

     If the first and second requirements for true worship are satisfied,-those of reading the Writings and conforming the life to them,-there must result a type of external worship, of formal worship, in which there will be vitality and delight.

     For such a living, formal worship the people of the New Jerusalem, as we know them, will have to labor. External worship, or at least public worship, of the vitality and delight reasonably to be expected, we do not at the present time produce and enjoy. There are some constant students of the Writings; there are, we believe, a considerable number of people who conform their conduct admirably to the teachings of the Writings; but there are not enough of these people in any one place to bring forth that living and effective kind of formal public worship that must one day be characteristic of the New Church.

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     Public worship in the General Church will never be really effective to the degree it should be, nor serve as it should to build up the New Jerusalem and shed her light abroad, so long as it remains such as it is. A totally new and different attitude will have to prevail throughout our body before anything remarkable will come of our public worship. There will have to be developed a sufficient proportion of our membership definitely inspired by the Lord to perform external public worship far more faithfully and livingly.

     So long as our public worship remains of the character it has at present in most places, it will not Produce the results that public worship should produce. Speaking very generally, our customs and our psychology in regard to worship are of a kind to take away life rather than put life into this service. It has not within it sufficient rationality or sufficient force of the spirit. If it may be said without giving offense, our present Sunday worship, as a rule, is very poorly and superficially performed. Consequently, it loses much of the inspirational value which should result from it. But it will not be different until a sufficient number of people in the General Church become inspired, by realizing the use of it, to make a concerted, conscious effort to improve it.

     It might take a considerable time for this to come about,-to convince a sufficient number of our members that a totally different attitude, and totally different habits, are desirable. Still we think so, and for that reason we say so, hoping to offend no one, and being especially anxious not to minimize the power and beauty of New Church worship as in most places it is conducted. We do not wish to overlook what effectiveness and life our worship already has, but we do wish to offer the belief that it is not by any means what it could be. If the potential value of public worship were realized, every member of the General Church would make a serious business of entering into public worship, and of preparing for it in advance. A minister who knows his work does this always. If all other members of a congregation would work hard to make worship effective, the results would pass belief.

     If, for instance, certain music is to be used in a service, all those who produce this music should be prepared to produce it as well as it is possible for them to do it, just as the priest is anxious to deliver his sermon and do his part in the service as well as he can possibly do it.

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And the same attitude should prevail in regard to every detail of worship. They who have anything to do in the performance of worship should do their part with the thought that nothing is too good for this service to the Lord.

     Possibly there are worse offenses against the order and effectiveness of worship, but none more common, than for people to attend worship too late and too tired. We do not expect to live long enough to see no tardiness that is avoidable, or practically none, when our services begin, but still nothing is much more destructive of the order and power of worship, unless it is for people to come to service so fatigued for lack of rest on the night before that they are unable to put that energy and attention into the service that ought to be rendered with delight.

     The real object of all public worship is to give opportunity for members to enter into a state of holiness, which will promote their regeneration, and also help to make known the Doctrine of the New Church to those who are not members. All circumstances that are allowed to detract from this central object are bad, whether it be physical discomfort, poor heating, poor ventilation, poor singing, poor preaching, or poor anything that has to do with the service. If members would universally prepare their individual states for worship; if they would go to worship regularly, and go on time, bringing their children with them, and also their friends who are non-members; then our worship would produce results far beyond our present experience, in the upbuilding of the General Church. Worship well done and well prepared for is the best possible evangelism. There will not be very successful evangelization until public worship is well done and well prepared for by all.

     Worship in the General Church ought to be more vital than any in the world. No doubt it is. But it also ought to be so entirely different in spirit and manner that there could be no comparison with that of any other group of churchmen in the world.

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PLANET VENUS 1932

PLANET VENUS Rev. GEORGE DE CHARMS 1932

     AN ADDRESS TO CHILDREN.

     The last of the planets which turn about our sun to be described by Swedenborg is Venus. Next to the moon it is the brightest and most beautiful of all the objects to be seen in the sky at night. Sometimes it appears in the west just as the sun is going down and before any other stars are visible. Then the people of ancient times called it Hesperus. At other times it appears early in the morning just before the sun comes up, and then the ancients called it Phosphorus.

     We now know it as the evening and the morning star. It appears larger and brighter than any other star, so that we cannot mistake it; and it shines with a beautiful silvery light, so strong when it is near to us that it will even cast a dim shadow,-something no other star will do. When it is at its brightest, it can sometimes be seen even while the sun is up.

     Like the planet Mercury, Venus is nearer to the sun than we are, being about sixty-seven millions of miles away from the sun; and when nearest to us, it is only about twenty-six million miles from our planet. It is almost the same size as our earth. It goes around the sun in about 224 days, which is the length of the year on that planet, while our year is 365 days in length. No moon has been discovered near the planet Venus, in which respect it is very different from Saturn, around which there are ten moons, as we noted in the last address.

     In certain ways Venus is just the opposite of Saturn. For while Saturn is very far from the sun, needing many moons to give it light at night, and probably having a heavy air to increase the heat of the sun, Venus is close to the sun, having plenty of light and a great deal of heat.

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In order that it may not be too hot, the Lord has created on it very high mountains. You know how much cooler it is in the mountains than in the valleys or on the plains, and this because the air is thinner there. The mountains on Venus are supposed to be very much higher than any which we have on our earth, and there are more of them. Yet, even on the mountains, we are told, the climate is much warmer than ours; so much so, that it is said of the inhabitants that they do not go out very much in the daytime. They remain in their houses during the day, and come out in the evening when it is cooler. Also, it is interesting to note that they are able to see in the dark much better than we are, because their eyes are made differently.

     We pointed out that those who live on the planet Saturn are dwarfs, only about half as tall as the men on our earth, even when they are full-grown. The inhabitants of Venus, on the other hand, are giants, so large that a man of our earth would only come to their waist.

     Swedenborg tells us about two very different kinds of people who live on Venus. One kind is good and gentle, loving and kind. These, for the most part, are shepherds, taking care of a kind of animal more like our goats than our sheep. They worship the Lord. Indeed, they say that they see the Lord walking among them, even as Adam did in the garden of Eden, when it is said that "the Lord God walked in the garden in the cool of the day." (Genesis 3:8.)

     The other kind of people on Venus are rough and savage and warlike. They are simple and ignorant, and almost stupid. They do not know the Lord, but worship a god whom they think is invisible. Yet they are not proud, and many of them are willing to learn, so that the good people on that planet and the angels in the other world can teach them about the Lord, until finally they come to worship Him, and so can be brought into heaven. The good people try hard to teach them, and when they succeed they are very glad. Swedenborg saw some of the savage people after they had been prepared for heaven and were being received by the angels. He said that the angels were so kind to them, and welcomed them with such great friendship and tenderness, that he was astonished.

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The gentle people and those who are savage live on opposite sides of the planet, and although they visit one another, they do not mingle together because they are so different.

Of all the inhabitants of the planets in our solar system, those who live on Venus are most like ourselves. They do not care as much for the things of heaven as others do, but they love to know and remember the things of the natural world. In this they are like the men of our earth. Yet they seek to learn these things, and to remember them, in order that they may become wise, and that others may become wise, in the things of heaven. And thus they like to be of service to those who dwell on other earths, and in this they are like our eyes, which are of service to our minds. We could not think of heavenly things if we did not first see the things of earth. It is by means of the things we see in this world that we can gain some idea of those which exist in heaven. For this reason it is important that we should have eyes. In the same way it is important that there should be an earth on which live men who love to learn the things of this world, from which others can get ideas about heavenly things. On our earth at this day men care nothing about the things of heaven, but want to learn only about nature. But in this the inhabitants of Venus are better than we are, for they know that the things of this world are important only for the sake of gaining heavenly wisdom, and especially wisdom about the Lord.

To show the use which is performed by the men who live on Venus, we might make the following comparison. Man's mind is like a house in which the Lord dwells. This house is built of knowledges, or of things that we learn, both about this world and about the other world. Its walls are built of knowledges about this world, but the inside of the house,-its doors and windows, its furniture and everything which adorns it and makes it beautiful,-is constructed of the knowledges of heaven, especially those which the inhabitants of Mercury delight in collecting. Those who live on the planet Venus love to gather the materials out of which the walls of the house are to be built,-the boards, the bricks, the stones; while those of Mercury love to gather finer materials,-the cloth, the precious woods, the gold and silver, with which the furniture and decorations are made; but the inhabitants of the other planets love to build the house out of these materials, and to put everything in its proper place, that it may become a beautiful dwelling for the Lord.

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This they could not do if the materials were not provided.

So you see what a great use is performed by those who live on Venus and on Mercury. They do for the inhabitants of the other planets in our solar system a service like that which Hiram King of Tyre did for Solomon, in providing cedar trees and fir trees and great stones for the building of the House of the Lord in Jerusalem.

It is the same with you children. Before you are grown up, you are very much like the inhabitants of Venus. Some of you are by nature gentle and kind, while others are more rough and savage; but still you love to learn, and at first you must learn the things of this world, before you can begin to learn the things of the other world. The things which you learn as children are the materials out of which the walls of your mind are later to be built, while the things that you learn after you have grown up are the materials out of which the furniture of the house is to be made. It is only after you have learned these things that you can build in your minds a place for the Lord to dwell in. And this is the reason why the Lord creates you as little infants at first, and then causes you to grow up as children before you become men and women, in order that you may gather the materials out of which a house is to be built in which the Lord may abide with you in heaven.

LESSON: I Kings 5:7-18.
MUSIC: Hymnal, 8, p. 88; 118, p. 194.

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PREDICTIONS IN THE WRITINGS 1932

PREDICTIONS IN THE WRITINGS Editor 1932

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

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     The Divine Revelations given by the Lord upon this earth have always been ultimated in the twofold form of history and prophecy. When the Divine Truth, infinite and eternal in itself, descends into the natural world, and accommodates Itself to the minds of men on that plane, it necessarily takes on the forms and attributes of time and space,-a recital of past events, and a promise and prediction of things to come, from Him who alone has foresight and knowledge of the future, and is able to foretell it with certainty. We propose to consider briefly how this applies in the case of the Revelation given by the Lord at His Second Advent in the Theological Writings of Emanuel Swedenborg.

     The Heavenly Doctrine, in itself, is the Divine Truth as manifested and received in heaven, in a realm that is above time and space. In itself, the doctrine of celestial and spiritual truth revealed in the Writings is applicable in all ages, yet accommodated there to a reception by men even in the memory, but properly to the inmost of the natural mind,-the rational,-the closest approach to the spiritual mind itself, which operates only when the thought is abstracted from time and space. In the Writings, therefore, as in former Revelations, the Divine Truth has clothed Itself in ultimate forms adapted to the natural minds of men in the world of time and space, in terms that involve the thought of what is past and what is to come,-history and prophecy.

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What, then, are the historical and prophetical elements in the Writings of the New Church?

     HISTORY AND PROPHECY IN FORMER REVELATIONS.

     In the ANCIENT WORD, we are told, the historicals were called the "Wars of Jehovah," and the propheticals "Enunciations," which were not only proverbs, but also predictions, especially of the Advent of the Lord. In a sense, the "Wars of Jehovah" were also prophetic, being representative of the combats of the Lord with hell, and victories over it, when He should come into the world. In that Ancient Word, also, was the story of Creation, and of the Flood, as given by Moses in Genesis. (S. S. 103.) Here, too, is the earliest prophecy of the Divine incarnation as the " seed of the woman,"-a prediction known to the men of the Most Ancient Church, who expected its fulfilment in their day. (A. C. 1123.)

     In the OLD TESTAMENT, the history of the race, of the churches, from the story of Adam and Eve in the Garden, and their ejection, to the occupation of the Land of Canaan by the Israelites and Jews, and their ejection at the captivities (Genesis to Kings), is a recital of things past and present at the time of writing. But, having an internal sense, these historicals were also prophetic, being representative of the true church to come after the Lord's Advent. Picturing the operations of the Divine Providence with respect to the race in the world of time, they at the same time involved those operations in the world that is above time, as well as those operations in the churches of the future.

     To the historicals of the Old Testament belong also the revealed laws, ecclesiastical and civil, given to the Jewish Church in the forms of precepts, judgments and statutes; precepts for the individual, judgments for civil life, statutes for the priesthood and worship. All these, too, were representative of the truths of faith as the laws of the spiritual church to come.

     The chief prophetical portions of the Old Testament, given in the Major and Minor Prophets, were not only predictions of future events, but were also in the nature of doctrinal teaching and preaching at the time they were spoken or written,-teaching that involved denunciation of evil, admonition, and exhortation to obedience,-all involving the like interior functions of spiritual truth.

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Throughout the Old Testament, however, we find prophetic predictions and promises from the Lord. Many of these were literally fulfilled within the Biblical period, as in the giving of the Land of Canaan to the posterity of Abraham, the captivities, the restoration of the Jews from Babylon, and many others. But the chief of all predictions was fulfilled in the birth of the Messiah as the "seed of the woman," the Star of Jacob," the "Prince of Peace," the Redeemer and Savior of His people,-the coming and glorification of Jehovah God, the Lord Jesus Christ. And the fulfilment of the manifold predictions of this event, as recorded in the Gospels, wrote deeply an impress of faith upon the hearts of every true Christian, as indeed they write it upon the heart of every devout child today,-faith in the Divine Being, Who alone is able to promise and foretell and bring it to pass. For this purpose the story and prophecy of the Hebrew Scriptures are preserved, that they may implant faith in the minds of the young, preparing them for the reception of the Lord in the interiors of the Word,-the Divine Human now revealed in the glory of Divine Doctrine, to be received in the spiritual life of the New Heaven and the New Church.

In the NEW TESTAMENT, the historicals of the Four Gospels are the records of the Lord's birth and childhood, the acts of His public ministry, His teachings and miracles, of His passion and resurrection, and His subsequent appearings; the records, also, of the deeds of men, exhibiting the states of the church and of the gentiles. Here and there among these historicals we also find prophecies of a Second Advent,-of the Son of Man coming in the clouds with power and great glory, of the Spirit of truth that shall lead into all truth, the Comforter; also of a great Judgment to be performed when the Son of Man cometh, and all His holy angels with Him, before whom all nations were to be gathered. But the prophetic element in the New Testament was chiefly given in the Apocalypse, a "book of prophecy" throughout. Here, under the forms of representative imagery seen by John in the spiritual world, the Second Coming, the Last Judgment, the New Heaven and the New Church as the Holy City New Jerusalem, are marvelously predicted, as now disclosed in their day of fulfilment in the Heavenly Doctrine.

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     HISTORY AND PROPHECY IN THE WRITINGS.

     Of what nature, then, are the history and prophecy contained in the Revelation of the Second Advent,-the Writings of the New Church?

     As a Revelation of Divine Truth from the Lord, addressed primarily and essentially to the rational mind of man in Heavenly Doctrine, the style of treatment in the Writings takes three forms,-expository, doctrinal, and memorabilia, the last-named being the records of things heard, seen and done in the spiritual world,-the objective life of that world. In all of these forms the element of history is abundant, as is well known, so that it scarcely needs demonstration.

     Throughout the expository portions of the Writings, as in the Arcana Celestia, the Apocalypse Explained, and the Apocalypse revealed, there are constant references to the history of former churches and nations. Indeed, the knowledge concerning the Ancient and Most Ancient Churches is now first given to men as revealed history; likewise the information concerning the spirits and inhabitants of other earths. In the doctrinal portions of the Writings, the truths and falsities of former churches are continually cited in agreement or contrast with the doctrine of the New Church. This is done in great fulness with respect to the doctrines held in the former Christian Church.

     In the memorabilia, or accounts of things heard and seen in the spiritual world, the detailed description of the Last Judgment takes paramount place as a record of spiritual history, preserved for all future ages. There is also much concerning the personalities of past ages, their deeds and writings, their states after death. The vast record of Swedenborg's own spiritual experience is an essential element of history in the New Revelation, instructive as to supernatural phenomena and confirmatory of the truths of doctrine. Throughout the Writings we find confirmations of spiritual truth gathered from the fields of science, philosophy, and all human experience. All these, therefore, constitute what may be called the "historical" phases of the Revelation given to the New Church.

     As to the element of prophecy in the Writings, it may be truly said that the Heavenly Doctrine carries within itself the seed of its own fulfilment,-the Lord's Divine Love coming in Divine Truth, providing and preparing for its own reception in the hearts and minds of men, promising and predicting the blessedness of eternal life to all who will accept the revealed truths of doctrine in faith and life.

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The spiritual doctrine of love to the Lord and charity towards the neighbor anticipates a reception by men of a New Church,-the Church of the New Jerusalem, to be internally and externally established with those who separate themselves from the former Church by a life of repentance and regeneration in accordance with the Divine Truth revealed by the Lord at His Second Advent. The Lord has come to the remnant in the Christian world and in gentile lands. Among these the Heavenly Doctrine will be received, and the New Church will be formed. "So shall my word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." (Isaiah 55:11.)

     DEFINITE PREDICTIONS.

     But of this New Church, which is to be formed in men by the Heavenly Doctrine, we find promises of a more specific nature in the Writings, as in the following passages:

     "Certain it is that a New Church, which is the New Jerusalem, will come into existence, because it has been foretold in the Apocalypse, chs. xxi, xxii; and it is also certain that the falsities of the former Church must first be removed, because these have been treated of in the Apocalypse up to chapter xx." (A. R. 547 end.)

     "The Apocalypse has now been opened and explained as to the spiritual sense, where Divine Truths have been revealed in abundance for those who will be in His New Church, which is the New Jerusalem." (A. R 932.)

     "This New Church, which is called the Holy Jerusalem, will first begin with a few, will afterwards be with many, and at length be filled." "It will tarry among those who are in the doctrine of faith separate, while it grows into fulness, until provision is made for it among many." (A. E. 732, 764.)

     "That this New Church, truly Christian, which is being established by the Lord at this day, will last to eternity. It was foreseen from the creation of the world, and will be the Crown of the four preceding Churches.

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In it there will be spiritual peace, glory, and internal blessedness of life. The whole Christian world is invited to this Church, and exhorted to receive the Lord worthily, who predicted that He would come into the world for the sake of this Church and to it." (Coronis LII-LV.)

     "The truly Christian Church, which at this day succeeds the previous four Churches, will not undergo consummation." (Coronis 24.)

     These, among the many similar statements in the Writings, are quite definite predictions with respect to the New Church. Somewhat more specific in foretelling the future state of the world is the well-known passage in the work on the Last Judgment:

     "THE STATE OF THE WORLD AND OF THE CHURCH HEREAFTER.

     "The state of the world hereafter will be altogether similar to what it has been heretofore; for the great change which has taken place in the spiritual world does not induce any change in the natural world as to external form; wherefore, after this there will be civil affairs as before; there will be peace, treaties, and wars, as before, with all other things which belong to societies in general and particular . . . But as regards the state of the church, this it is which will not be similar hereafter; it will be similar indeed as to the external appearance, but dissimilar as to the internal. As to the external appearance, there will be divided churches as heretofore, and their doctrines will be taught as heretofore; similarly the religions with the Gentiles. But the man of the church will hereafter be in a freer state to think concerning the things of faith, thus concerning the spiritual things which are of heaven, because spiritual freedom has been restored." (L. J. 73.)

     "I have had various conversations with the angels concerning the state of the church hereafter. They said that they know not things to come, because to know things to come belongs to the Lord alone, but they know that the slavery and captivity, in which the man of the church has been hitherto, has been taken away, and that now, from restored freedom, he can better perceive interior truths, if he is willing to perceive them, and thus became more interior, if he wills to become so. . . ." (L. J. 74.)

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     The passages we have cited will serve to indicate the kind of predictions to be found in the Writings. While they are quite definite and specific with regard to the establishment of a permanent and eternal New Church, its beginning with a few in both Christian and gentile lands, its gradual extension among many, and its promised blessedness of state, still these forecasts are very general in their nature. Together with the Heavenly Doctrine, which, as we have shown, is prophetic in itself, they form the element of prophecy in the Revelation of the Second Advent.

     Addressed to the rational man and a rational age, the predictions made in this Revelation could not be more specific as to future events,-times, places and persons,-without injury to that rational freedom which is essential to the spiritual reception of the Doctrine, and to the development of the Church through the reactive cooperation of men with the Lord in His providential leading and government.

     Swedenborg was often asked when the New Church might be expected, and his replies were similar to the predictions given in his published works. Writing to Dr. Beyer in 1769, he said: "Here, in Amsterdam, they frequently inquire of me respecting the New Church, when it will come? To which I answer: By degrees, in proportion as the doctrine of justification and imputation is extirpated, which perhaps will be brought about by this work [Brief Exposition]. It is known that the Christian Church did not take its rise immediately after the ascension of Christ, but increased gradually." (Documents, Vol. II, p. 274.) Again, writing to Dr. Beyer in 1771, he said: "I am certain of this, that after the appearance of the Universal Theology or True Christian Religion, the Lord our Savior will operate both mediately and immediately towards the establishment throughout the whole of Christendom of a New Church based upon this Theology. The New Heaven, out of which the New Jerusalem will descend, will very soon be completed. When our adversaries enter the other life, they will have their places assigned to them. I pity them." (Documents, Vol. II, p. 383.)

     New Churchmen are not exempt from that curiosity as to the future, that desire to foreknow events, which "springs eternal" in the natural mind, and which has led countless generations of mankind to the idolatrous oracle, the astrologer, the palmist, and the spiritistic medium.

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But, in the degree that New Churchmen have cultivated a spiritual trust in the Divine Providence, they will be content with the predictions that are given by the Lord in Revelation, which furnish satisfying assurance as to the fulfilment of the Divine promises with those who do their part for the upbuilding of the New Jerusalem, who follow the Lord in the regeneration by a life according to the truths revealed in the Heavenly Doctrine.

It is true that a knowledge and understanding of the revealed laws of the Divine Providence, which are ever the same and unchangeable, operating always and unerringly according to a Divine Pattern and order, will more and more unlock the secrets of history to the rational minds of New Churchmen, and will also engender an enlightened judgment and a wisdom in meeting the contingencies of the present, and in a legitimate planning for the future, which is the nearest men can approach to a forevision of the future. But this enlightenment will only come to those who put their trust in the Lord, and who shun the desire to foreknow eventualities, as well as that human prudence which would ever invade the tenor of the Divine Providence. We may here recall the teaching of the Doctrine on this subject:

"Since a foreknowledge of future events takes away the human itself, which is to act from freedom according to reason, therefore a knowledge of the future is given to no one; but it is allowable for everyone to form conclusions about future events from reason; hence reason, with all that belongs to it, is in its life. It is on this account that a man does not know his lot after death, or know any event before he is in it; for if he knew, he would no longer think from his interior self, how he should act or live so that it may come to him, but only from his exterior self, that it is coming; and this state closes the interiors of his mind, in which the two faculties of his life, which are liberty and rationality, chiefly reside. The desire to foreknow future things is connate with most people; but this desire derives its origin from the love of evil; it is therefore taken away from those who believe in the Divine Providence, and there is given them a trust that the Lord is disposing their lot; and hence they do not wish to foreknow it, lest in some way they should interfere with the Divine Providence." (D. P. 179.)

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     Before leaving the subject of prophetic predictions in the Writings, we would call attention to what may be considered a definite forecast of developments in the Catholic Church in Europe. In the Apocalypse Explained, no. 1070, we read:

     "'And the ten horns are ten Kings, who have received no Kingdom as yet' (Rev. xvii. 12), signifies with those who have not thus acknowledged that the Lord's power over heaven and earth has been transferred to man, and who have ascribed Divine holiness to the Word, and not to the decrees of the Pope. . . . There are two things which make the church,-the acknowledgment and belief that the Lord has the power to save, and that the Word is Divine. . . . That the church in the European world might not wholly perish, it has been provided by the Lord that not only within the kingdom of Babylon, but also outside of it, there should be societies that should not make one with the Babylonians in these two primary truths, which are the pillars and the foundations of the church itself. Within Babylon there are those who are in the kingdom of France, and many in Holland, England, Scotland and Ireland, who have not taken away from the Lord the power to save men, nor Divine holiness from the Word, and ascribed these to some vicar; as may appear from the contest between the Gallican Church and the Roman, which has continued so long, and still continues." (A. E. 1070.)

     In the Apocalypse Revealed, where the same words are explained, we read:

     "'And the ten horns are ten Kings, who have received no Kingdom as yet,' signifies the Word as to Power from Divine Truths with those who are in the kingdom of France, and are not so much under the yoke of the papal dominion, with whom nevertheless there has not yet been formed a church so separated from the Roman Catholic Religion. . . . This refers to those who are in the kingdom of France, and in some other places; also to those who are called Jansenists. The church with those in the kingdom of France is said not yet to be separated from the Roman Catholic Religion, because it coheres with it in externals, but not so much in internals. The externals are formalities, and the internals are essentials.

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That they still adhere to it, is because there are so many monasteries there, and because the priesthood there is under the authority of the Pontiff; and these are in all formality, according to the papal edicts and statutes; and hence very many are still in the essentials of that Religion; on which account the church there is not yet separated. This is what is signified by their having received no kingdom as yet." (A. R. 740.)

Have we not in recent times witnessed an advance toward the fulfilment of this prophecy,-the acts of the French Republic in bringing about the separation of church and state, and dispossessing the monasteries?
NOTES AND REVIEWS. 1932

NOTES AND REVIEWS. 1932

     SWEDENBORG AND THE SCULPTORS.

     The bronze bust of Emanuel Swedenborg, by the Swedish sculptor, Adolph Jonsson, was described in our pages at the time of its unveiling in Lincoln Park, Chicago, in 1924. A photograph of the same was printed in our issue of January, 1923. Writing in THE NEW-CHURCH MESSENGER of May 4, 1932, the Rev. John W. Stockwell, discussing the question, "How Should Swedenborg Be Pictured!" recalls that the Jonsson bust, as a likeness of Swedenborg, leaves an unfavorable impression upon many, but informs us that Mr. Jonsson "later made an extensive research as to known facts about Swedenborg's appearance, and produced a second study. Of this the late Rev. E. J. E. Schreck said: 'It seems to me to be far superior to the bust in Lincoln Park. The face is strong, and that of a scholar. The eyes are wonderful. It is the best bust of Swedenborg that I have ever seen.'" This is borne out by the photograph which appears in the same issue of the MESSENGER.

     Mr. Stockwell further notes that he obtained from the sculptor one of the bronze casts of this bust, and that it is now in the rooms of the New-Church Book Center, Philadelphia. He suggests that the General Convention might purchase it for the Hall of Fame in the Asbury Park Hall of Nations at Asbury Park, New Jersey, the management of that institution having made a request for such a sculpture of Swedenborg.

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"On the other hand," he suggests, "the Milles sketch would, we believe, promote a lively discussion, and possibly, in the long run, stimulate more people to read the books by Swedenborg to learn 'what it's all about.'" But, as noted in our pages last February, p. 69, the statues of Carl Milles are highly objectionable in their portraiture of Swedenborg, and we are of the opinion that New Churchmen will shrink from the idea that such "travesties" should be the means of leading people to a knowledge of the real Swedenborg and his books.
DANISH CONTEMPORARY. 1932

DANISH CONTEMPORARY. 1932

     NYKIRKELIGT TIDSSKRIFT, the quarterly periodical issued under the auspices of the New Church Society at Copenhagen, which was edited and published by the Rev. S. C. Bronniche until his death in April, 1931, is now brought out under the editorship of Mr. E. Hedegaard. The number for April-June, 1932, has recently come to hand, and its contents include sermons and articles by writers in all branches of the New Church.

     In a sermon on "The Sceptre of the Prince of Peace," which appears in this issue, the Rev. Eric von Born, of Stockholm, cites the German theologian Hase to this effect: "What care I about the two and forty ancestors of Jesus which the Evangelist names? The Lord's true ancestral tree has its root in heaven, and the King of spiritual life is His own ancestor!" Dr. von Born then points out the natural reasons for the insertion of the genealogies in the Word. Commenting upon this, the editor of the TIDSSKRIFT refers to a sermon by Bishop N. D. Pendleton on "The Lord's Divine Generation," which he reprinted last December from NEW CHURCH LIFE of March, 1931, and cites passages from the Writings illustrating the great spiritual significance of the genealogies in describing the Divine origin of the Divine Human of the Lord. (A. C. 4644.)

     The recently published Swedish version of the Rev. Theodore Pitcairn's volume, The Book Sealed zerith Seven Seals, is advertized in this number of the TIDSSKRIFT.
     H. L. O.

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RECEIVED FOR REVIEW. 1932

     THE CORONIS, or Appendix to the True Christian Religion. From the Latin of Emanuel Swedenborg. Edited and Revised by Jas. F. Buss. London: Swedenborg Society (Incorporated), 1931. Cloth, pp. 147. Price 3 shillings.

     In this volume, uniform in style with other Swedenborg Society Editions of the Theological Works, are also included the following works: The Consummation of the Age, Invitation to the New Church, Additions to the True Christian Religion, Concerning Miracles, Five Memorable Relations, Conversations with Angels, Sketch of an Ecclesiastical History, of the New Church, and Reply to Ernesti.

While English versions of these works have appeared in American editions of the Writings, some of them have not previously been published in England. Appended to the Sketch of an Ecclesiastical History is a facsimile of the inscription, Hic Liber est Adventus Domini, etc., the plate having been furnished by Bishop Tilson.

     THE DOCTRINE OF THE CHURCH. Three studies: I. The Writings. II. The Letter and the Spirit. III. The Interpretation of the Word. By the Rev. Albert Bjorck. Woodgreen, Salisbury, England, February, 1932. Paper, 78 pages. Price 50 cents, at the Academy Book Room.

     One Hundred Points of New Church Doctrine. A Collection of 100 short sentences from the Heavenly Doctrines, published in a 24-page pamphlet by The New-Church Press, Ltd., London, England. Now translated into Zulu by the Rev. P. J. Stole, Durban, Natal, and published in a 78-page pamphlet by the General Church Mission at Alpha, Ladybrand.

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DISCUSSING CHURCH ORGANIZATIONS 1932

DISCUSSING CHURCH ORGANIZATIONS G. A. MCQUEEN 1932

     An editorial appearing in the NEW-CHURCH HERALD of November 21, 1931, dealt in frank terms with the apparent lack of interest manifested by the members of the General Conference organizations, and set forth in no uncertain terms what, in the editor's view, is needed to Produce a spiritual awakening in the New Church. Readers were then invited to contribute their ideas and suggestions to a discussion of the subject in the pages of the HERALD, and numerous responses have since been published. (December 12, 1931, and following numbers.) It is the purpose of this article to pass in brief review some of the ideas which have so far been presented in these communications to the HERALD. The lessons which may be learned from this study may well be applied t, any New Church organization; for they all exist amid similar conditions, and are subject to the same infestations, from without and within their borders.

     It may be said at the outset that the views expressed in the letters to the HERALD contain very little of definite value or practical import that has not been advocated for many years past. If the correspondence does nothing else, it will have furnished a picture of the varied and even conflicting states of mind which can exist in one organization, regarding its methods of operation, and, with some members, as to its very aims and objects. This might be compared to a fleet of ships which, after putting out to sea during a storm, has become separated from its Commander, leaving all the other vessels scattered in different directions, without any sure information as to the port for which they set out.

     Here is a list of some of the suggestions, much abbreviated, and numbered for reference:

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     1. If a stranger comes to church, he should be met with a warm greeting and conducted to a seat. It is then up to the members and the minister to have a bright service, making him feel that it is good to be there.

     2. Ninety per cent of our cash is being expended on converting the converted. The position should be reversed. Ninety per cent should be used in telling the world that its doctrines are false. Fight the old falses, not in our smug churches, but on, their own ground. We are too respectable.

     3. Neglect of prayer. Keeping away from church.

     4. I have no suggestion to offer. That must come from the young people. Let them tell us why they keep away.

     5. Form small groups of people to meet in private houses for reading and discussing the doctrines and other subjects.

     6. What services are we rendering to external movements?

     7. Use the power of the press more.

     8. Provide proper data which could be used for guidance in missionary campaigns.

     9. While it is important that our methods be good, it is of paramount importance that they should be the result of our faith, rather than a mere means of increasing our adherents. We do not want our organization to be buttressed up by external supports, but strengthened from within.

     10. Keep in mind the primary end of the church, and keep inviolate the truths of the Second Coming.

     11. Continual discussion about the organization of the church is discouraging to those who are trying to get on with the work.

     12. The New Church organization has a great use to perform in the world; that is, to make all churches living churches, to make them internal instead of external, spiritual instead of natural.

     13. Cannot the Swedenborgians see that the real New Churchman takes his doctrines from where he can find them according to his inner standard, and is delighted to find truth because it is truth, whether he finds it in the Word or Writings, or in spirit communications, enlightened human philosophy, etc.!

     14. We should ask every member of the church, "What are you in the church? What post do you fill!"

     15. We need simple sermons.

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Many of our congregations-not all, of course-are made up of folk who are not convinced New Church members, but may be called adherents, attached perhaps by proximity, social attractions, or other causes.

     16. We need in our work the spirit of Universal Love.

     It would be too much to attempt to comment satisfactorily upon all of the numerous points made in the contributions published in the HERALD, but we must be content with referring to those we consider of most vital importance to the New Church. Take, for instance, the subject of going to church: 3. Why should we expect people to go to church, if they have no spiritual hunger for the food the Church provides!

     Now that the days of compulsory attendance at worship have passed away, both old and young people must be left in freedom in this matter. To realize and to practice this teaching is very hard for those of us who started our religious life in the Old Church. In thinking of those who stay away from church, we might ask whether they have been taught, from the Lord's Word in His Second Coming, the reasons why they should attend and take part in public worship. If this teaching is given in childhood, and the parents take (not send) their children to church, in most cases it will establish a habit that will remain with them throughout life. Of course, all services of worship should be made as beautiful as possible, but the ceremonials of worship should remain secondary to the worship of the Lord in His Word. When we read of the work of the New Church Missions in Africa, and of the delight the natives manifest in worship, and of their reverence in approaching and kneeling before a rickety table on which is a copy of the Word, this being their altar, we realize that it would take more than a defective meeting place to keep them away from the service.

     It is hardly a layman's duty to tell a man that he ought to attend worship. Even a minister of the New Church would hesitate to do so, although, as the representative of the Lord, he has the authority, and is even commanded to teach what has been revealed to the New Church regarding the uses of worship,-a duty which the ministers of New Church organizations have faithfully performed. Those of the laity who see the teaching will be regular attendants.

     The "Neglect of Prayer" may be treated along similar lines.

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With a proper understanding of the use of prayer, both private and public, no New Church person will neglect it. At the same time he will hesitate to judge of the state of his neighbor's prayerfulness. A man or a woman may be in a constant state of prayer without others being aware of it. In public worship, all will unite in repeating the prayers which are provided in the service. The purpose of doing this is that the congregation may act as a unit in approaching the Lord; and the speaking together provides a basis for the reception of the influx which is always ready to enter. When the worshiper thinks the prayer, it helps to ward off the disturbing thoughts which are apt to press in. The Lord taught how to pray, and what to pray for. He also warned against "vain repetitions." It is the privilege of the New Church to know that all human needs are included in the Lord's Prayer; and the appreciation of this truth becomes more and more apparent as a man studies the Heavenly Doctrine. It has been called "the perfect prayer." This is so, because of its Divine Author.

It is pleasant to note, in points 9 and 10, the ideas contributed by two of the Conference clergy, because they express a spiritual view of the situation,-a view which seems to be lacking in most of the contributions. Perhaps the reason is that the contributors are thinking mainly of the numerical increase of the organization. It is surprising, however, that prominence is not given to New Church education as a primary means of the increase of the church.

In points 12 and 13 we have an illustration of the different ideas regarding the proper work of the Church in the world which can exist in the same body of New Church people. One would make all churches "living" churches, and the other would build the church upon doctrines drawn from all sources, whether from revealed truth or the writings of men. It shows to what length men would go, if left to themselves to establish a final court of appeal for the church. Perhaps this attitude is to be attributed to the erroneous permeation ideas which have existed in the New Church organizations from the beginning. This subject was touched upon by the present writer, in a contribution which appeared in the HERALD of January 30th of this year. We need not wonder that the laity are at sea on the subject of permeation when there are ministers of the church who spread the same idea. As a sample of this view, the following appeared in the HERALD of April 16:

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     "I am glad to see that the general tendency of the contributions to this discussion has been towards a true appreciation of the 'New Church' as not being so much a distinctive and superior religious body, but a New Dispensation of Divine Truth for adoption, in due course, by all sections of the Christian Church. Swedenborg himself recognized those who worshiped the Lord Jesus Christ, under whatever ecclesiastical form, as constituting a Christian Brotherhood. It is a mistake, therefore, to speak of our little body as 'the Lord's New Church,' if we want ever to see it develop and increase as an organization.

     "My own opinion always has been that the term `New Church' is misleading, and however superior we may ourselves regard it, the 'man in the street' misunderstands, and therefore ignores us. It is now over 140 years since this 'New Church' started as an organization, and today we are reckoned as having about 7,000 members in '10 Societies in Great Britain, instead of 700,000 or 7,000,000 members." (Page 243.)

     Citing the prevailing ignorance and prejudice concerning Swedenborg, the correspondent continues: "These and many other experiences have confirmed me in my view that if the Church is ever to become popular and respected, and powerful for good in the world, one must first get rid of the prejudice against Swedenborg. Much has been done, but much remains to be done. Our churches are now also openly described as Swedenborgian, though in a subsidiary manner. If millions of Christians are willing to be styled 'Lutherans' or 'Wesleyans,' why should we mind being called 'Swedenborgians,' seeing that he is known to be preeminent in theology, philosophy and science, and a man almost free from human defects-a true servant of the Lord Jesus Christ? . . . What I would therefore suggest first as the best means of extending the uses and influence of the Church is a change of name. Mr. Allen suggests 'New Christian Church,' which is a great improvement and fully coincides with its function as the Church signified by the New Jerusalem in the Revelations. But the name Swedenborgian should be added. . . . What is wanted is unity as before the world at least, and this call be obtained by open adoption by all societies of the name of Swedenborg. The prejudice against him would soon vanish when people saw how sane and good we were!. . .-WM. SPEAR."

     Space will not permit the extension of this review, but we would remind our readers that many good suggestions came out in the discussion. When we come to think of it, is it not a strange situation when a church body which has existed for 123 pears should still be discussing the question as to how to carry on the work of the Church? Nevertheless, one good that will result from this open discussion will be the opportunity it has provided for directing the people to the real source of instruction regarding the things of the Church.

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WRITINGS AS THE WORD 1932

     REASONS FOR AFFIRMING THAT THE WRITINGS OF THE NEW CHURCH ARE THE WORD OF THE LORD.

     1. Because the Lord manifested Himself to Swedenborg in a personal appearance, filled him with His Spirit, and appointed him to the holy office of receiving the Doctrines of the New Church into his understanding and making them known by the press. Further, He revealed to him the internal or spiritual sense of the Word, and intromitted him into the spiritual world, enabling him to see the heavens, the world of spirits, and the hells, to converse also with the inhabitants, and this for a period of twenty-seven years.

     2. Because all preceding Churches have possessed a Divine Revelation which was to them the Word. To the New Church, the Church of the New Jerusalem, being the Crown of all the Churches, this Divine Law must apply in a special or supreme sense.

     3. Because we are instructed that this Divine Revelation "surpasses all the revelations that have been made hitherto since the creation of the world." (Inv. 44.)

     What, then, is the real cause of the negative attitude of certain sections of the New Church to the Writings,-the Latin Scriptures? It is, I suggest, because of their Protestant heredity. The Protestant or "Reformed" section of the Catholic Church affirms that the Word of God is contained in, and ever abides only with, the Bible, thus erecting a barrier to any further Revelation, agreeing with the saying of the apostle that this faith was "once for all delivered to the saints." Is not this bibliolatry?

     This is practically the position of the descendants of the "Reformed Church," the body denominated "New Church." If it had listened to the advice and counsel of Robert Hindmarsh, the first Priest, ordained under the auspices of the Lord, instead of to the early converts, mainly drawn from the dissenting bodies of the Old Church, things would have been so different.

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No, they virtually said to Hindmarsh, as did the Children of Israel to Moses and Aaron, "Ye take too much upon you." (Numbers 16:13.)

But a revival in the Church began fifty-six years ago, when a number of priests and laymen seceded from a body of the New Church in America, a sister body of the one in Great Britain. Then we had the Academy of the New Church, subsequently known as "The General Church of the New Jerusalem." This body is slowly but surely progressing to spiritual beauty and perfection. She is putting on the strength of Zion, the beautiful garments of Jerusalem, the Holy City.

Come then with us, all who call themselves "New Church," and we will do you good. Then can we sing with joy:

"We are not divided,
All one body we,
One in faith and doctrine,
One in charity." GEORGE F. POOLE.
365 Cold Harbour Lane,
Brixton, S. W. 9, London, England,
March 18, 1932.
ADVERTIZING THE WRITINGS 1932

ADVERTIZING THE WRITINGS Editor 1932

     A correspondent calls attention to an advertisement appearing in the secular magazines, offering "Heaven and Hell, the most interesting of the profound writings of Swedenborg, the renowned theologian, philosopher and scientist," and asks what possible harm could come to the cause of New Church propaganda if such advertisements were to state that the Writings are a Divine Revelation given to the world through Emanuel Swedenborg.

     Assuming that the magazines would accept such an advertisement, we should like to see it done. That our publishing houses have avoided doing so has doubtless been due to a fear of repelling the prospective reader by an extravagant claim, as it might appear to him. It might be like throwing a stone at the fish we are trying to catch. The early Christians were not afraid to make claims for the Gospel, even at the risk of death. And the new reader of Heaven and Hell will discover the real character of the work when he reads the last sentence of the first number in the book: "That such immediate revelation exists at this day, is because this is what is meant by the advent of the Lord."
     EDITOR.

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Church News 1932

Church News Various 1932

     "LIFE" MEETING.

     Glenview, Ill.

     It may be interesting to your readers to know that our weekly gatherings of men for the purpose of reading and discussing the valuable articles which appear in the monthly issues of New Church Life have now been held for a period of twelve years, and have been as successful during the present season as in those which preceded it. The mainstays of the meetings are those members who were in at the start, with whom regular attendance has become a habit. We believe it to be a good habit.

     The form of the meeting has remained practically unchanged through all the years. We do not believe in making changes merely for the sake of having something different. One innovation came when we began serving tea as well as coffee. The meeting was originally known as the "New Church Life Coffee Meeting," but after a year or two the fashion of tea-drinking took possession of a few of the members. We ultimately appointed one of our men to make the tea in the American way, which is also the most economical, as the new tea maker used no more tea for eight cups than I would use for one. The "sticky bun" retains the leading position in the solid refreshments, with the occasional introduction of light pastry.

     We mention these items of refreshment, not because the thoughts of the members are centered upon such things, but because they may be taken to represent in a way the grades of spiritual food which are offered for our minds at these weekly gatherings. From the Life we have solid articles on interior subjects from the most capable writers in the New Church. From other periodicals we select fine articles on various subjects of interest to New Churchmen. We also read some of the collateral works (the pastry) of the New Church. All of this reading matter furnishes information and enlightenment as to the state of mind in the New Church at its present stage. We greatly enjoyed the book by Sir John Daniel on The Philosophy of Ancient Britain, and have just finished reading the pamphlet on "The Doctrine of the Church " by the Rev. Albert Bjorck. During the present season we have opened our meetings by reading a chapter from the Acts of the Apostles or the Epistles, the contents of which seemed to be as something new to our members. So we have had quite a varied supply of spiritual food, selected from the literature that has been provided by the Church for the instruction of its members. I might add that we never discuss any matters relating to the affairs of the local society.
     G. A. MCQUEEN.

     SWEDEN.

     Missionary Lectures.

     Owing to the fact that people outside of the Church are quite generally absorbed in the cares of the world, and in thoughts connected with the depression, the attendance at my missionary lectures of late has been considerably less than in former years. We find it necessary to charge an admission fee, and it may be that some who are less interested think that they may now spare that expenditure.

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It is possible, also, that the first curiosity is now appeased, as I have lectured on the Doctrines of the New Church in most of the larger places in Sweden and Norway, in some of them several times. Among those who attended the lectures, some have become receivers, while others either have rejected the teachings or do not care to learn more about them. A kind of judgment may thus have been performed

     I have found it desirable to speak I on other subjects than those which first aroused an interest. It is easier to get an audience when the subject is the Life After Death than when I speak on Swedenborg's Revelations or the Lord's Second Coming. I found this to be the case in Upsala last February when I delivered a series of three lectures on the above mentioned subjects. The attendance was 107, 30, and 13 persons, respectively. This may not seem to be very encouraging; yet several persons attended all three lectures, and must have been interested. Books to the value of Kr. 34:-(normally $9.11) were sold. Of those who attended the lectures in Upsala, the one most interested was Mr. G. A. Lundh in Gamla (Old Upsala), who has studied the Writings for several years, having read Conjugial Love seven times. He assisted me at the lectures, and we have provided him with books to be used as lending library. This he has advertized, and has loaned a small room in Upsala (the new city) for an hour Sundays, when the people can borrow books. The other day he told me that he then had about twenty books loaned to a number of different persons. He also hopes to be able to form a circle of readers at Upsala.

     In February I also delivered a lecture in Gavle, a city of 39,000 inhabitants north of Upsala. Three years ago, quite a large audience attended my lecture there, but this time only twenty-five persons came. Of these, however, several had become interested on my previous visit, and wanted me to come again. Books were sold to the value of Kr. 20:-($536). I also visited Soderhamn, a smaller town still farther north, where I gave lectures twice before. There is a lady here who is much interested, and she told me that she thought that almost everyone in the audience of fifty-three persons had attended my previous lectures. (People know each other in such a small town.) The mayor of the town was present, as on the former occasion, and it was he who started the applause with which the lecture was received. He also bought a book, and the total sale amounted to Kr. 20:-($5.36).

     The following day, the chief newspaper, Soderhamns Tidningen, spoke as follows: "Rev. Gustaf Baeckstrom's lecture Yesterday was not as well attended as might be desired. It may be that the learned works and theories of Swedenborg, the northern seer and great scientific man, are still somewhat strange to the great public. Rev. Baeckstrom, who, through his rich spiritual authorship by means of his books, gives a penetrating interpretation of Swedenborg's writings, delivered his lecture in a popular form, and his thoughtful presentation completely held the attention of the audience."

     In March I undertook another journey and visited Gothenburg, where I administered the Holy Supper to the Rev. J. E. Rosenqvist and Mr. A. T. Dahlberg. The same day Mr. Rosenqvist celebrated his seventieth birthday anniversary I also delivered a lecture in Gothenburg before an audience of 38 persons, who bought books for Kr. 17:-($4.56).

     Not far from Gothenburg there is a small place called Herrljunga, with a population of only one thousand, most of them Baptists. There is an elderly lady, seventy-six yea's old, residing here, however, who learned about the New Church twenty years ago, and she had asked me to give a lecture at her home. She had only four books in the way of New Church literature, among them True Christian Religion, but reads them, she said, every day. She seemed to know T. C. R. pretty well, referring to it every now and then in our conversations.

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She said that she had counted the days till my arrival as a child counts the days until Christmas. She has now received quite a supply of books, and seems to be very happy. The lecture was attended by 57 persons, who bought books to the value of Kr. 5:-($1.34).

     Next day I went to Boras, a city of 30,000 inhabitants not far from Gothenburg. I have been there twice before, and had a good audience on both occasions. A lady there, Mrs. Helga Larsson, has become deeply interested in the Doctrines, and she had asked me to administer the Holy Supper for her in her home, which I did. She has three sons, and hopes that they will be instructed in the Heavenly Doctrines. I may be able to do something for them in connection with my visits to Jonkoping, of which I shall speak presently. In Boras my lecture was attended by 97 persons, among whom was another Mrs. Larsson who is interested in the New Church. I had the pleasure of introducing the two Mrs. Larssons to each other, and I hope that they will form the nucleus of a future circle there. The sale of books amounted to Kr. 24:-($6.43).

     From Boras I went to Jonkoping, where we have quite a promising group of people, among whom are: Mr. and Mrs. Ryno Sigstedt and their family of eight children, six boys and two girls, all baptized in the New Church; Mr. and Mrs. Svalm with a family of ten children, most of whom, however, are grown up and living elsewhere; and two elderly persons, not baptized. I conducted worship in the Sigstedt home, attended by the family, a young lady who is engaged to the eldest son, and Mr. and Mrs. Svalm. On this occasion the three oldest sons of the Sigstedt family made their confession of faith, and the Holy Supper was administered. Mr. Sigstedt maintains an active sphere of interest in the home, reading aloud from New Church books, and talking to the children about what has been read. He also holds a brief family worship on Sundays, and gives instruction to the older boys.

     It has now been arranged that I shall spend some weeks in Jonkoping during the coming Summer, in order that I may teach religion to the children. I also gave a lecture during my stay there, with an attendance of 205 persons, and sold books to the value of Kr. 50:-($13.40).
     GUSTAF BAECKSTROM.

     COLCHESTER, ENGLAND.

     Since our last report the society life has gone along much as usual. The Sunday services and the doctrinal classes have been held regularly, and we have had several most successful socials, arranged by some of our members.

     A series of three Missionary Services was held on the first three Sundays in March, and the response was most encouraging. On one of these occasions there was an attendance of twelve visitors, and we now have several friends who come to our meetings quite regularly. At these services our pastor delivered sermons on the subjects of "God in One Person" and "How God Speaks to Man." Bishop Tilson paid us a visit for the last of the three, and took for his subject, "Heaven-Its Reality and How to Get There." He showed that the Scriptures teach the reality of heaven, and gave a vivid description of the life after death, closing with a plea to "shun evils as sins against God. After each service there was a six-inch write-up in a local newspaper giving a summary of the sermon.

     At the morning service on Palm Sunday there was a special address for the children, who, after the singing of an appropriate hymn, marched to the chancel with palms in their hands, which were received by the pastor and placed by the altar. We also had a special service on the evening of Good Friday, as well as the worship on Easter Sunday.

     The pastor paid a two-days' visit to our isolated members in Northampton, April 4th to 6th. Mr. and Mrs. J. S. Pryke, and Mr. Norman Williams of nearby Blisworth, gave him a most hearty welcome. A service was held, and the Holy Supper was administered.

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In addition, there was opportunity for many conversations upon doctrinal and other matters. While in Northampton, Mr. Gladish called upon the Rev. T. F. Robinson, and had a very enjoyable conversation with him. During the past year Mr. Robinson has been confined to his bed more rigidly than before, scarcely setting his foot upon the floor in the course of months.
     J. F. C.

     GLENVIEW, ILL.

     The Annual Meeting of the Immanuel Church Corporation was held on the second Friday in April. Messrs. E. Crebert Burnham and Louis V. Riefstahl were reflected as Trustees for a further term of two years. Mr. John B. Synnestvedt, after a service of over twenty-five years as Recording Secretary, declined reelection, and Mr. David Marshall Fuller was elected to the office in his place.

     The outstanding item in the Report of the Pastor was the information that the Rev. Norman H. Reuter is to retire as assistant to the Pastor of the Immanuel Church, and to assume pastoral charge of the Cincinnati Society at Wyoming, Ohio. We had hoped to secure another assistant in his place, but found this impossible, owing to our financially depressed condition. Our Pastor, therefore, will carry the entire burden during the coming year.

     The report of the Recording Secretary contained a comment upon the fact that there are thirty-three members of the congregation who are available for membership, but who have not joined the society. These are mostly young people who have recently come of age. The Secretary stated, however, that the present membership of the Immanuel Church is 133, and that every year of the last twenty-five has shown an increase over the numbers of the previous year.

     Mr. Louis S. Cole, who was elected to the office of President of the local chapter of the Sons of the Academy while he was in the hospital recovering from the effects of an automobile accident, appeared at the regular April meeting of the chapter, and was duly installed in the Office. The paper of the evening was presented by Mr. Alec McQueen on the subject of "Conviviality," showing a fillip to the genius of such conviviality on the part of many characters of history. The Park Commissioners have again assembled their cohorts on two Sunday afternoons, and prodigies have been performed in the way of repairs on the church buildings and cleaning up the Park.

     Speaking of amateur theatrical performances (as Bryn Athyn does), we have to report the performance of two playlets on one evening recently. These were both put together by Miss Jean Junge from two stories that appeared in the Saturday Evening Post. Very cleverly done. And to judge from the uproarious applause on the part of the large audience the plays were a huge success. We would like to attempt one of the light operas, such as has been done so well in Bryn Athyn, but it seems rather much to undertake with our lesser supply of talent.

     With the coming of the flowers and birds we note the return of Mr. and Mrs. Seymour G. Nelson and the Misses Adah and Emelia Nelson from their Winter home in Florida. Mr. Nelson at once assumed his place at the church organ, and so continues a service he has rendered for more than fifty years.

     We regret to report the serious illness of the patriarch of our society, Mr. Henry S. Maynard, who is nearly eighty-five years of age.

     Mothers' Day, as appointed by our State law, falling on May 8th, was celebrated by a tea given by the local chapter of Theta Alpha to the ladies of the Sharon and Immanuel Churches at 4 p.m. There was a large attendance, and the ladies were entertained with music and enjoyed ample refreshments. The parish hall was profusely decorated with flowers, the tone being yellow. Jonquils, daffodils, golden bells, and many other sweet and beautiful blooms abounded.
     J. B. S.

283

     TORONTO, CANADA.

     We find that our place in the Life has been vacant since the March issue, in which the activities of the Olivet Society were covered to the end of 1931 only. Hence the following notes may not, with propriety, be considered "news," but rather as a "chronicle of events" written principally for the purpose of maintaining continuity of record. Further, on account of the period to be covered, and for other reasons, they will necessarily be abbreviated.

     First, then, with Mr. "Bob" Brown making his debut as toastmaster at a major function, we celebrated Swedenborg's Birthday with a five-course banquet supper, laid in a room tastefully decorated, with the Swedish colors as the dominating motif. The program provided for our delectation was a happy combination of the sedate, the humorous, and the gay. The sedate was provided by the speakers,-Mr. D. McMaster, who took us on an interesting tour with "Swedenborg as a Traveler," Mr. Alec Sargeant, who told us of "Swedenborg's Studies and their Significance," and the Pastor, who propounded an answer to the question, "Why do we celebrate Swedenborg's Birthday?" The humorous, provided by Miss F. E. Carswell, with some of her inimitable readings; the gay, by dancing-a feature of which was a Swedish folk-dance by three couples from the young people's class, very cleverly and tastefully done-were sandwiched in between the speeches and the supper-courses. It all worked out very well indeed.

     On Friday, March 18th, our dramatic group, under the direction of Mrs. C. R. Brown, presented the light comedy, "Eliza Comes to Stay." It had been well "press-agented" and advertised by some clever cartoon-posters by Mr. D. McMaster, publicity agent, and drew an almost capacity house, about the only ones absent being those who were hers de combat by reason of sickness. Judging by the comment heard on all sides, it was a very successful and enjoyable occasion.

     Palm Sunday was observed in the usual manner, the children bringing offerings of flowers which they placed on the chancel. The service and sermon were apropos of the occasion. An evening service was held on Good Friday, and the Holy Supper was administered on Easter Sunday.

     The Forward Club meetings have been held regularly each month. On January 21st, we were exceptionally fortunate in having with us Mr. Pierre van Paasen, at that time European correspondent for The Globe, and now of the Toronto Daily Star. Mr. van Paasen's articles have been and are attracting wide attention and comment in the Canadian press. He writes with a facile pen, and with an evidently keen observation of men and things. He talked to us for about an hour, giving us a more intimate close-up of affairs in the chancelleries and public affairs of Europe than is possible in his published articles. Mr. Pierre is the son of our this-year's club president. We enjoyed his visit very much indeed. Following his address, Mr. Frank R. Longstaff presented a thoughtful and reasoned thesis on "The Gold Standard," treating his subject historically, for the most part, and drawing on the Writings for illustration as to the correspondence and uses of gold. There was much room for controversy, which, however, did not materialize, owing largely to the speaker's treatment of the subject.

     The February meeting, Saturday the 20th, was "Ladies Night," when we entertained them to supper, and to the "inevitable speeches" on varied subjects, the "orators" on this occasion being Messrs. D. McMaster, R. M. Brown and F. Wilson. Our ladies, however, bore up well under it all, especially as we were treated to a most enjoyable interlude of song and story by Mr. Duncan Cowan, an entertainer who came to us through the kindness of our good friend, Dr. W. A. McFall.

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If there had been need of any aid to good digestion of the excellent repast provided, Mr. Cowan's program provided it in full measure. The evening concluded with progressive Bridge and Euchre.

     On March 10th, Mr. H. P. Izzard held the floor in an effort to answer the question "What is Socialism?" Again the treatment was largely historical and doctrinal. It was a good paper, well prepared, and delivered with a conviction that, whatever Socialism may or may not be, the panacea for the ills of the world lies in the True Christian Religion.

     On April 21st, we listened to an address from Mr. T. Smith on "The Use of the Olivet Society." Mr. Smith's subject was suggested by the discussion that arises from time to time on the question of whether New Church societies are performing external uses in the world,-along the lines of ether churches,-to the extent they might do. He sought to establish that, if we are faithful to our high mission in the building up of the internal, we are performing a use of incalculable value and influence in the world.

     We have just had a very enjoyable visit from the Rev. and Mrs. Reginald W. Brown, of Bryn Athyn, who were with us from May 2d to 8th inclusive, being the guests of Mr. and Mrs. C. R. Brown. Mr. Brown gave us a lecture at doctrinal class on "Swedenborg's Preparation." Speaking for a little better than an hour, and without any notes, he held the close attention of his audience whilst outlining his subject to the conclusion that the sciences, together with Revelation, must play an increasingly important part in the establishment and progress of the Church, to the end that man may develop rationally. Mr. Brown also preached at the service on Sunday, taking as his text, Matt. 7:13-14, treating of the "Broad and Narrow Ways." It was based upon the general statement, in Heaven and Hell, "That it is not as difficult to live the life which leads to heaven as some suppose." (H. H. 528.) Some of us breathed a little more freely after hearing this sermon. It has been a great pleasure to have Mr. and Mrs. Brown with us, bringing with them, as visitors from Bryn Athyn invariably do, an added inspiration that comes with all such contacts.
     F. W.

     ARTHUR GEORGE CARTER.

     An Obituary.

     On March 29th, the mortal remains of our friend and brother in the Church, Arthur George Carter, were laid to rest in Mount Pleasant Cemetery, Toronto, the Rev. F. E. Gyllenhaal officiating at the funeral. Mr. Carter had been in indifferent health for a few years past, but for the most part was able to be about. He went into St. Joseph's Hospital on March 19th, suffering from pneumonia, and showing some improvement during the first two days, but from then on steadily lost ground until he passed to the other world on the 26th, at the age of sixty-five years.

     The son of Mr. and Mrs. George Carter, who were among the early receivers of the Doctrines in this city, Arthur was born in Toronto, and all his life has been spent within the fold of the New Church. Having had occasion to go carefully over the books in his extensive collection, we came across several prizes presented to him in Sunday School, which he seems to have attended quite regularly, and with diligent attention to his teachers. He was for many years a commercial traveler, covering Canada from coast to coast, and some parts of the United States. Of late years be had been engaged in various publishing houses in Canada and the United States.

     A great reader-Arthur was quite a familiar figure with one or two books under his arm-he seemed to have a hair for quickly absorbing the pith of any book he was reading, and, being endowed with a wonderfully retentive memory, was, as a consequence, well-informed and quite an acquisition in any group of conversationalists.

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     He was well acquainted with the Writings, and with Swedenborg's philosophical and scientific works, as attested by his knowledge of them. During the past five years he contributed a number of scholarly and interesting articles to New Church Life, and could always be relied upon to give a talk or read a paper in the men's gatherings in the Olivet Society, when called upon to do so. We shall miss him very much in this and other respects.

     Mr. Carter is survived by one sister, Mrs. Maude Carter Heath, of Bryn Athyn, who journeyed to Toronto for the funeral.
     F. W.

     BRYN ATHYN.

     With the waning Winter season there has come the usual curtailment of society activities. After the Friday Supper on May 7th, Bishop Pendleton concluded the series of doctrinal classes in which he has so interestingly dealt with the subject of the degrees of the mind. The weekly classes for young people, conducted by the Rev. Hugo Lj. Odhner, were brought to a close with a social evening on May 10th. The final Friday Supper, on May 13th, was followed by the Spring Meeting of the Bryn Athyn Church, which opened with remarks by the pastors of the society. Bishop Pendleton spoke on the uses of the Pastor's Council, and Bishop de Charms on the Children's Services, also expressing gratitude for the successful work of the Friday Supper committees, and for the notable activities of the Civic and Social Club in perfecting the social life during the past season. The Rev. Hugo Lj. Odhner said that the time had come for a new effort to improve the singing in the Sunday services, and announced that congregational singing practices will be held next season on Friday evenings just before the doctrinal class.

     Mr. Geoffrey S. Childs then circulated copies of his report as Treasurer of the society, and explained the different items therein, at the same time warning the members that under the present unavoidable conditions our financial outlook is not as rosy as the statement might indicate. Mr. Otho W. Heilman, Principal of the Elementary School, spoke of the large enrollment of pupils (184) this year, and of the rapid increase in numbers which will soon demand more room. Mr. Heilman also gave a report as Chairman of the Committee in charge of the Bryn Athyn Cemetery. Mr. Fred Cooper expressed appreciation for the services in the cathedral each Sunday, and for the great spiritual benefits they render the society.

     In the field of dramatic entertainments we have recently been favored with some Marionette Shows. On April 23, matinee and evening performances were given by Mr. and Mrs. Francis L. Frost, both the plays and the quaint little puppets being of their own creation. A week later the first-year class of the Girls' Seminary presented two plays in Marionette form,-"Saturnalia," in both English and Latin, and "High Lights," from the life of Alexander the Great,-prepared under the direction of Mrs. R. M. Cole, Miss Buell, and Miss Louise Gladish. On May 7, the students of the College staged "King Lear" with unusual lighting effects, the audience seeing only the faces of the actors as they spoke their lines. Prepared under the direction of Professors L. E. Gyllenhaal and F. A. Finkeldey, all the parts were well taken.

     A rare treat for music lovers was the Chamber Music Concert given in the Choir Hall on Sunday evening, April 24th. The first part of the program consisted of Haydn and Beethoven numbers by a string quartet, the members being: Adolfo Betti, of the famous Flonzaley Quartet, 1st violin; Raymond Pitcairn, 2d violin; Frank Bostock, viola; Bernard Austin, cello. The program concluded with a superb rendering of the Schumann Piano Quintet, Opus 44, with Mrs. Winfrey Glenn Synnestvedt at the piano.

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As encores, the quartet played a Bach number transcribed for string quartet by Mr. Betti, and the inspiring beauty of the Schumann composition demanded a repetition of the closing movement.

     Mr. Colley Pryke, of Chelmsford, England, paid a brief visit to Bryn Athyn on May 14-15, and was the guest of Mr. and Mrs. Hubert Hyatt, at whose home the members had the pleasure of meeting him at an afternoon tea on Sunday.

     Congratulations are being extended to the Rev. and Mrs. William Hyde Alden on the occasion of their Golden Wedding Anniversary. A reception was held at their home on the afternoon of May 18th, when members of the family and friends gathered in celebration of the event. Bishop de Charms responded to the toast to "The Church," and Dr. Alfred Acton to "The Bride and Groom," while Mr. Walter Childs led in the old songs.

     ACADEMY LIBRARY.

     Through the generosity of Mrs. Maude Carter Heath, the Academy Library has been enriched by the donation of a large and varied collection of books from the private library of her brother, the late Arthur G. Carter, of Toronto, Canada. The volumes are classified as follows: Swedenborg's Works, 30; Theology and Church History, 125; History, 140; The Great War, 89; Biography, 368; Geography and Travel, 72; Literature and Poetry, 254; Essays, 51; Science and Philosophy, 78; Fiction, 144; Miscellaneous, 107. Total, 1,458 volumes.

     Notices.

     GENERAL ASSEMBLY.

     Acting with the advice and approval of the Consistory and the Executive Committee, and with the consent of the Olivet Society, of Toronto, the Bishop of the General Church has recalled the formerly announced date of the General Assembly,-June, 1933. Another and later year for the holding of the Assembly will be announced in due course.

     THE ACADEMY OF THE NEW CHURCH.

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church, Bryn Athyn, Pa., will be held in the Chapel of Benade Hall on Saturday, June 11, 1932, at 9.30 a.m.

     At this meeting an opportunity will be given for the discussion of the annual reports of the officers of the Academy. These reports, in published form, will be available to the general public at some date before the meeting. The public is cordially invited to attend.
     E. S. KLEIN,
          Secretary.

     SONS OF THE ACADEMY.

     The Annual Meeting of the Sons of the Academy will be held at Kitchener, Ontario, Canada, July 17th to 19th, inclusive. All who expect to attend these meetings are requested to notify the Secretary of the Kitchener Chapter as soon as possible. Address: Mr. Clarence R. Schnarr, 20 Willow Street, Kitchener, Ont., Canada.
     HAROLD P. MCQUEEN,
          Secretary.

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SONS OF THE ACADEMY 1932

     Announcements.

     ANNUAL MEETINGS, KITCHENER, ONT., JULY 17-19, 1932.

     GENERAL SUBJECT:
"The Laity of the Church and their Responsibility in the Body Politic."

Sunday, July 17.
     9.00 a.m. Breakfast.
     11.00 a.m. Divine Worship in Carmel Church.
     1.00 p.m. Luncheon. Address of Welcome by the Rev. Alan Gill.
               Response by the President of the Sons.
     6.30 p.m. Supper.
     7.30 p.m. Open Meeting. Address by the Rev. William Whitehead, Representative of the Academy.

Monday, July 18.
     8.30 a.m. Breakfast.
     10.00 a.m. First Session. A. Reports of Officers.
               B. Nominating Committee.
               C. New Business.
     12.45 p.m. Luncheon. Bryn Athyn Chapter, in lighter vein.
     2.30 p.m. Second Session. Chairman: President of Glenview Chapter. Four Short Addresses on "Lay Uses under the Ecclesiastical Order of the Church." Discussion.
     6.30 p.m. Supper.
     8.00 p.m. Third Session. Chairman: President of Toronto Chapter. Three Short Addresses on "The Participation of the Laity in the Intellectual Thought of the Church." Discussion.

Tuesday, July 19.
     8.30 a.m. Breakfast.
     10.00 a.m. Fourth Session. A. Election of Officers.

               B. Continuation of New Business.
     12.45 p.m. Luncheon. Kitchener Chapter, in lighter vein.
     2.30 p.m. Fifth Session. Chairman: President of Bryn Athyn Chapter. Four Short Addresses on " The Uses of Life." Discussion.
     6.30 p.m. Installation Banquet. Open Meeting.

     NOTE: Ladies are invited to attend the two open meetings.

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MEDITATION UPON THE HOLY SUPPER 1932

MEDITATION UPON THE HOLY SUPPER J. S. PRYKE 1932

NEW CHURCH LIFE
VOL. LII          JULY, 1932           No. 7
     Our Lord has appointed two sacraments for the preservation and edification of His Church,-namely, the sacrament of Baptism, and the sacrament of the Holy Supper. Both are of universal application and indispensability. Just as no human body can continue to exist for any length of time without some method of cleansing and an adequacy of proper food, so no human soul which remains separated from spiritual washing and nourishment can ultimately escape a state of spiritual death.

     Within the borders of the New Church alone, however, can the inner and outer meanings of these two sacraments be understood. For without a knowledge of the spiritual sense of the Word, no one can know what Baptism and the Holy Supper involve and effect, their efficacy being upon the spiritual plane, and concerned with eternal life. In that case, they would be seen in a natural sense, and regarded merely as the pouring-out of water and the taking of bread and wine, neither of them having any relation to salvation; while yet they may lawfully be compared to symbols on the scepter of a king.

     We are instructed that all ceremonial washings, which in one complex were called "baptism," signified purification, the special use of the rite being introduction into the church, and to assist learning about the Lord Jesus Christ, and about the life of regeneration. Similarly, all eating and drinking-and there can be no natural acts more universal-are representative of the Lord's Supper, and are correspondentially followed by benefits which flow from it.

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When we acknowledge in the words of one of the most precious of the Psalms, "Thou preparest a table before me," we are saying what is literally true, namely, that there is no table at which we can partake of either spiritual or natural food which is not Divinely furnished. From the beginning and to all eternity our Heavenly Father is unceasingly making this provision for our sustenance, and His Word in all its senses is full of references and promises concerning it.

     It was the Divine will from the very first that man should take his place at table intelligently and with gratitude, but this was frustrated by human failure. Yet, although the conception of communion with the Lord continually grew grosser and more obscure, it was never permitted that it should be lost entirely. It was kept alive through all the long ages of the debased Ancient Church, through the dark period of the representative Jewish feasts and sacrifices, through the centuries of its perversion at the hands of the first Christian Church, until at length the knowledge of its hidden meaning could be restored at the Lord's Second Advent, and it was possible to approach genuine doctrine with both will and intellect. So we have the teaching that in one great complex all bread represents the Lord's flesh and all wine His blood.

     The ordinance of the Holy Supper, as it is observed in the New Church today, was, as to its externals, instituted by the Lord while He was on earth. "Jesus kept the Passover with His disciples, and when the even was come, He sat down with them; and as they did eat, Jesus took bread, and blessed and brake it, and gave to His disciples, saying, 'Take, eat; this is my body.' And He took the cup, and when He had given thanks, He gave it to them, saying, 'Drink ye all of it; for this is my blood of the New Covenant, which is shed for many.'" In this record, beautiful in its simplicity and graciousness, three features are at once noticeable, and they involve the eternal relationship between man and his Maker. The first is the Divine invitation; the second is the human acceptance; and the third is the new state brought into being by the new covenant and pledge of conjunction.

     The internal meaning of these acts and sentences was not made known to the disciples, who at that time were not prepared to receive it, although, having regard to their present mission in the spiritual world, it may be supposed that they were afterwards instructed.

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But the meaning has been disclosed at this day, and shows intellectually that the necessity for this heavenly food has existed since the dawn of time, and must continue to exist to all eternity. Happy are they who accept the invitation issued by the Lord to His "friends," and fit themselves to sit in reverence at His table! Nevertheless, some efficacy there is, even for those who can only receive the invitation as "servants." For it is written that those who in simplicity believe that the bread is flesh and the wine blood, and cannot raise their thoughts to something spiritual, must remain in that belief, which should then be accompanied by the conviction that there is in the rite something most holy and effective of conjunction with the Lord, which is communicated to and appropriated by man as his own, though it always continues to be the Lord's.

If we keep before us the basic truth that the Divine love perpetually yearns to be united with its creation, and that eating, appropriation and conjunction are interiorly one and the same thing, we shall be helped to realize in some measure how, in the first place, man alienated himself from good, as a consequence of eating what was forbidden-that is, by permitting himself to be led by scientific and sensual appearances instead of what the Lord provided, that is, revealed; and, in the second place, the promise made that ultimately he should again eat bread in the kingdom of God.

As comports with the mentality of a race which had immersed itself in mere externals, so gracious a promise was understood in the grossest way, and could be received by them only under the grossest forms. Hence the path of life marked out for the Jews by the Decalogue could not be kept by them in any spiritual sense, and was followed, even upon the ultimate plane, only by the aid of countless burnt sacrifices, ceremonial washings, eatings and drinkings. So debased had the quality of this people become, that they actually regarded these things as of the utmost sanctity in themselves, whereas the truth is that, emptied of all spiritual content, they are merely idolatrous and profane. Albeit, so patient is the Lord, that even these externalities could be made to stand in the way of the still lower fall which otherwise would have taken place. Truly a case-and it applies to all unregenerate humanity whose quality can be seen recorded in Jewish historicals-of preferring to fill the belly with the husks intended for swine, when yet a table furnished with heavenly delicacies stands ready spread.

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There is no escaping the importance of the Holy Supper. It stands for the perpetual communication of Divine Good and Truth, that is, for eternal conjunction with the Lord; and without offence it may be described under changing types, symbols and significations as the first and last word of revelation. In the very beginning man was promised that he should eat bread, and all down the representative ages the same idea was instilled. While on earth in human form, the Lord was "made known in the breaking of bread." He taught us to pray for our "daily bread"; and almost His last words on earth were that His sheep should be fed. The disciples, and the whole church, were commanded to observe the Holy Supper as a memorial of their Master.

Let us try to grasp the teaching that, wherever bread or flesh is mentioned, celestial things of love and charity, that is, the Lord Himself, is really meant. The angels themselves know nothing of natural bread, but instead perceive in spiritual idea the Lord's bread of life. They dwell upon the outpouring of Divine Love, and at the same time of the reciprocal love of man; for this is the fundamental of creation. It ought to be the same with the man of the church. When he accepts the bread in the sacrament, the idea of its natural constituents is removed from him, and in its place comes some conception of his own unworthiness, some desire for release from evil, some idea of infinite mercy, some longing to exercise spiritual charity towards his fellows. Thus can there be communication, appropriation, conjunction, and man partakes of heavenly food. There is then such a reception of the Lord's life as cannot come down through any other channel. And, by means of a spiritual-natural physiology and chemistry, there can result an actual upbuilding of the finer tissues of the natural body. If we so will, we may, by the aid of enlightened minds and purified wills, thus become partakers of the Lord's own Body, as He Himself tells us. The sweetness and holiness of this most precious gift may perhaps be better seen in contrast with what happens at the other end of the scale of perverted human nature, where the savage plucks out and consumes the heart of his brave but vanquished foe, in the expectation that some of his courage may so pass to himself.

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     In learning that the shewbread upon the table within the tabernacle was representative of the Divine Love, and testified to the unalterable purpose in communicating Itself, we are reminded that, just as part of the Ancient Word is embedded in the Old Testament, a large part of that in the New Testament, and essentially the whole of both in the final Revelation, so the rituals and representatives of the Jewish dispensation are hidden in the mysteries of the Christian Church, all of which have now been opened up to the New Church. One unfailing purpose runs through all, and we are bidden to become heirs of it in the most complete concentration of our spiritual beings when we draw near to the holy table.

     II.

     What is said about bread may with equal propriety be said about sacrificial flesh, for their signification is identical. The doctrine is, that, in its supreme sense, "flesh" corresponds to the Proprium of the Divine Human as to Good, while in a relative sense it stands for the voluntary of man vivified by the will of the Divine Human. So Jesus told His disciples, "I am the living bread which came down from heaven. If any man eat of this bread, he shall live forever. The bread which I will give is my flesh, which I will give for the life of the world." In other words, if we are willing to allow the Lord's life to inflow into us, in vessels which He Himself has prepared; that is, into the faith which has been implanted and rendered active by acknowledgment; if we are willing to respond to that life by using it as though it were our own; then we shall never be plucked thence.

     "How can He give us His flesh to eat?" demanded the incredulous Jews, always of the earth earthy. The interminable washings, and slayings and burnings they could understand, but not a glimmer of the quality of the true bread could penetrate their thoughts. So the merely natural mind holds fast to the idea of natural flesh, but, recognizing its absurdity, tries to escape from the dilemma, to solve the mystery, by setting up a greater one, namely, by creating a new supply for itself. We are set free from all such externalities, save only the preparation of the altar and the provision of the two elements; and, by bringing what is most acceptable of all,-a humble and contrite heart,-can make communion with the living God in spirit and in truth.

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     After adequate personal preparation, and during the office, it follows in such circumstances that man not only partakes of the natural elements, but can, from doctrinal perception, savor what is involved in the acts, and so can appropriate what is good and true. For just as natural food, when eaten, is absorbed into the life of the body, so, when spiritual food is received, it is appropriated to the life of the soul. Nor does the essential oneness and correspondence of these spiritual and natural foods end there. We gather at the Lord's table with fellow-worshipers. We not only seek nourishment for ourselves, but also desire it for others; we wish that the blessing may extend to all. And hence, just as material food, when taken in pleasant company, more fully opens the salivary ducts, and better serves for nutrition, so when man is joined in worship with others, the inner vessels of his soul are more completely and interiorly opened, and he is in a state to be endowed in greater measure with the angelic manna which he seeks.

     What has been revealed concerning solid foods,-the flesh and the bread,-has its precise counterpart in the teaching about the liquids,-the blood and the wine. The suggestion that blood should be partaken of is offensive to physical instincts; nor was this required of the Jews, who, indeed, were forbidden to eat flesh with the blood. The idea, however, is carried over through the "blood of grapes" to wine, and this again to the correspondence with truth, and, upon the spiritual plane, to charity towards the neighbor, contrasted with bread and celestial love to the Lord. Yea, blood is sometimes referred to as the soul, and then signifies the holy of charity, from the fact that the life of the body consists in the blood, which is itself the ultimate soul. So, under yet another aspect, God and man meet in the office of the Holy Supper.

     By the eating of the bread is involved the reception of the good of love from the Lord, and by the drinking of the wine there is typified reciprocal charity to the neighbor. As the good of life purifies and enlivens the truths of faith, making them serve for the building up of the inner life, so the essences of natural food are introduced into the natural blood, and by means of these the soul conjoins itself to such things as are of use. Or, presented in yet another form, the Lord's blood in the Holy Supper signifies His Divine Love and its reciprocal with man, such as that love is with the spiritual angels.

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     How very present the Lord is in His Glorified Human, is shown by the teaching that the "blood of the Lamb" and the "blood of the covenant" signify one and the same thing, namely, the Divine Truth proceeding from the Divine Human, that is, the very holiness which went forth from the Lord at His Glorification. Thus we draw near the table of a God who is seen under the Divine Human Form, and who is known as to His attributes, qualities and providence. How great the difference between a Church from which all true knowledge of God has departed; a Church which, even in its most holy act of worship, can at the highest draw near to a crucified Redeemer, and vainly strive to imprison Him in material bread and wine, which yet in themselves are but signs of what is taking place upon a higher plane;-and a Church which is taught the way to approach its living God directly through the agency of the Glorified Human! The Lord indeed commanded us to do these things as a memorial of Himself. Not, however, as a memorial of One who has departed far off, but of One who is ever-present. A memorial not designed to effect any miraculous change in physical particles, in order to induce an absent God to become present, but designed wholly to aid us to remember our God, and thence to assist us to closer association as the reward of learning, of meditating upon, and finally of obeying His commandments.

     Perhaps, during the celebration of the Holy Supper,-that supreme act of human worship,-we realize most deeply the responsibility of acting according to our several capacities as of ourselves. It is true that the Lord is Creator, Redeemer and Saviour, and at His table are to be found the full benefits of these offices; true that the Lord has prepared this table for us; no less true is it that little can result from all this unless we in turn act as though possessed of very life, while inwardly and whole-heartedly acknowledging that all we have and are come as gifts from heaven.

     We can only derive lasting benefit from the Holy Supper by first desiring conjunction with the Lord in life and use, then by learning what is taught about the way to them, which reciprocally will purify our affections and intentions, and so make spiritual life possible. Exactly parallel processes occur in the realm of nature.

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We experience hunger; we learn what foods are beneficial; we obtain and dress them, and ultimately in their strength we go forth to our labors. So exact is this parallelism that the blood in the lungs purifies and nourishes itself correspondingly with the affections of the mind upon which a man's spirit lives, and which his blood, according to correspondence, craves and actually draws in by respiration. By its secret workings in the body the soul sends some of this to the blood, some to the lymphatic vessels, and so on, according to quality.

     When, therefore, the Lord proffers His flesh and blood, He is telling us that, if we would have life everlasting, we are to eat of that which is "meat indeed." If the invitation is unheeded, there can be no growth of the spirit, and in time the natural body also suffers; for human blood is nourished in the lungs in one way with the good man, and in an opposite way with the evil. The reason of this is, that human blood is spiritual in its inmost things, but corporeal in its outmost things, so that the spiritual are nourished by it from such things in nature as correspond to spiritual things, and the merely natural are nourished by it from such things in nature as correspond to themselves. In consequence of this-and the teaching is given in several places and in different ways-not only is the orderly human body a temple of its Maker-and where else could He dwell save in His own?-but also that in very sober sense we can contribute to its health and perfection as the servant of the soul. In this teaching can be perceived, and brought down to its individual application, how the universal heaven rests upon the universal earth, and how the usefulness of the connection to the individual can be made or marred according as a plane of co-operation is provided or not.

     III.

     And that leads to a consideration of what is meant by sacrifice. First, let us clear our mind of any erroneous meaning that may adhere to the word, and get back to the root idea. The word does not denote "to offer for destruction," "to offer up as a victim," "to throw to the wolves." We ought to use it in its first sense of making holy, of devoting to the service of the Divine Being. The word sacrament, as applied to the Holy Supper, brings with it the conception of renewed devotion, of rendering up the will, of losing the life for the sake of finding it.

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The Jewish sacrifices preserved something of this idea, although in external guise; and the mere outward observances were confused with the thing represented. This the Lord revealed to His disciples while on earth when He taught them that all sacrifices are significative of Himself.

     Even so, we must not fall into the error of imagining that the use of altars and the offering of sacrifices in worship was instituted for the first time with the Jewish Church, since we are now told that it began in the decline of the Ancient Church, and specifically with the Hebrew Church. (A. C. 1241.) So it came about that always the altar was the principal representative of the Lord, witnessing to His irrefragable covenant with man; regarded, prior to the Advent, as little other than a killing slab; then, immediately after the Lord's departure, more in the sense of a table serving for the communion of brethren; then reverted to again as a place of expiation by Christians; until, in the New Church, it once more becomes a table spread by the Lord, who invites to it those who are capable of worshiping Him in spirit and in truth. Not that the table, as such, is anything more than its material components; but that, in the light of revealed doctrine, it becomes both a table and an altar, a sacred spot where all the joys of heaven can be focused, and where our Savior is to be met, bearing the full Cup of Salvation.

     It was because of this correspondential power of the altar that sacrifices offered elsewhere than upon it turned to profanation; and this would seem to suggest to us the need for extreme reverence in the preparation of and approach to the altar in the sacrament of the Supper. As we conceive it, the sole underlying idea of sacrifice, whether sacred, profane, idolatrous, savage, perverted, as the case may be, was to memorialize that at some time or other the human race, before it could realize its true destiny, must learn how to divest itself of the proprium, and to render it up as a gift acceptable to God. A memorial for all time of the unaltering Divine purpose towards man, and the only way on his part to advantage by it.

     To trace down recorded time the path of sacrifice would be to draw a picture of the human attitude towards God. Such a study would inevitably discriminate between sacrifices offered to idols and dead deities, which were themselves thus doomed to death, and the living sacrifices of the soul, offered to a living God, which introduce to purification and vivification.

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     We may apprehend something of the enormous change which occurred in the Divine and human relationship with the Lord's Advent, when He abolished all significatives and representatives, concentrating all methods of approach to Himself in the one now under consideration, when we remember the teaching that representative worship with the Jewish nation consisted chiefly in sacrifices and burnt offerings, and that, in general, all animals on the earth signified human affections and thoughts, from which circumstance it results that these same sacrifices and offerings typified the regeneration of man by means of the truths of faith and the goods of love, while in the highest sense the glorification of the Lord's own Human is represented.

     We are told that it was known from most ancient times that the Lord was to come on earth and undergo death as a sacrifice, the tradition being derived from the ancients to the gentiles, who perverted it by the custom of sacrificing their own children, believing that in this way they expiated themselves and propitiated God. This explains the incident of Abraham and Isaac. Yet, inasmuch as to slay one's own son signified temptation even till whatever was of the merely human died,-the Lord's own passion of the cross,-this might not be represented by Isaac's death, for the reason that to sacrifice sons was an abomination. It was, therefore, represented as far as possible, namely, to the attempt, but not to the very act. And lest the sons of Jacob should rush headlong into the abomination, it was allowed to institute with them burnt offerings and the sacrifices of animals.

     In the same line of teaching we are instructed that the very sense of the Letter of the Word was changed for that nation; that it was of Providence that the two tables of stone written by Jehovah were broken by Moses and re-written by him. Jehovah's writing signified the internal sense of the Word, and what Moses wrote signified the external sense. Thus the Letter of the Word was altered for the sake of that nation, which was idolatrous at heart. Moreover, unless the Jews had been made to go to Jerusalem, where alone the worship of Jehovah was celebrated, each one of them in his own place would have worshiped some god of the gentiles or a graven or molten thing.

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     Does not this very teaching recall that other teaching of sublime import,-that the Lord can only dwell with man in what is His own,-love to Him from Himself; also, that even though man may wander far, far away from this intent, yet the Lord persistently follows him, ever yearning for his rescue. "How often would I have gathered thee as a hen gathereth her chickens!"

     Equally portentous were the ceremonial drinkings and libations of wine. Wine, or the blood of grapes, is likewise in the exact line of correspondence, and stands for faith in the Lord,-faith, truth born of goods. In the Jewish Church, these things were represented by a libation of wine, which was therefore commanded. In the Ancient Church, wine was representative of all spiritual things, and so of the Lord Himself.

     But, gross as these things were conceived to be on the external plane, they could serve, not merely for keeping the Jewish race in some sort of outward order, but they were also of use to the angels, who were affected while the sacrifices were smoking and the wine offerings being poured out. By the aid of such correspondences and representatives, heaven could be brought nearer to man. Similarly with regard to the sacrificial blood, the correspondence of which, raised to the celestial plane, showed forth charity towards the neighbor, love to the Lord, and finally all the Lord's mercy towards humanity. If, with this varying correspondence in mind, we were to consider all the offices of the human blood; its building up in one way with the good and in another with the evil; its non-dependence upon the law of gravitation; its defecation; how it flows, now this way, now that; in a word, how it exactly answers to the secret workings of the soul;-we should better be able to comprehend, both spiritually and naturally, the Lord's invitation to drink of His blood. Everywhere it carries the representation of His Divine Truth, which at once cleanses and restores the soul.

     Is it not a striking circumstance that blood, which in the genuine sense signifies the whole truth proceeding from the Lord, in its perverted sense signifies the profanation of truth, for which reason the eating of blood was so severely prohibited; while, at this day, its counterpart upon a higher plane,-wine,-is being withheld from the laity by Papists, in direct defiance of the Lord's command.

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     Certain Papists with whom a conversation occurred in the spiritual world could themselves only adduce as a reason for this that in the performance of masses and their other religious duties they would faint under the continued labor unless they were revived by the wine! It was disclosed, however, that the separation was of the Divine Providence, because, when they divested the church of every good and truth, they in effect separated the bread from the wine, since good is not good when divorced from truth. It is suggested that the internal reason is identical in both cases, and in the end inevitably leads to the laity's being robbed of the Word, as a consequence of the claim to the possession of the Keys.

     As the claim to spiritual domination increased, so the sanctity of the Word was weakened, the Divine ordinances were ignored, and the idolatrous worship of living and dead men was substituted for them. But when the holy things of the Word are so changed, it is in accord with the Lord's Providence; otherwise they would have been defiled. And this state reaches its logical but awful conclusion in the separation of the bread from the wine in the ceremony of the mass.

     IV.

     Turn back once more to the sacrament as instituted by the Lord, and the extent of the declension from integrity will be seen in all its horror. In the Church of the New Jerusalem, under Divine command, both elements are administered; and it is now seen that good and truth must ever be united; as in life, so in worship.

     Now that all other representatives and significatives have been superseded, it is given to see clearly the meaning and efficacy of the sacrament of the Supper. It was instituted in order that it might represent the Lord's love towards the whole human race, and the answering love of men towards Him. This is why He took the cup, and giving thanks, said, "Drink ye all of it." Therein was shown the necessity for reception of Divine Truth on man's part, for appropriation and conjunction; likewise in offering the bread, which represented the nourishment of the Divine Good.

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     What is marvelous, too, is that when man so partakes of these elements, he not only feeds his own soul, but also assists the associate angels, who at the same time are in the idea of the good of life and faith. That under the symbols of the sacrament, man can approach the Divine Human and receive the Holy of the Lord, is witnessed to by the statements, "This is my body," "This is my blood." And if, at the moment of communicating, he would, in place of the bread, perceive love to the Lord, and in place of the wine love to the neighbor, he would then be in like perception and thought as the angels, who could come nearer to him.

     It was told Swedenborg that the essential use of the Holy Supper is that there may be willing and rational conjunction with the Lord and association with the angels, and for that reason the Lord in the institution used the words "flesh" and "blood." That is the kernel of the whole doctrine. With this in mind, it would be interesting to trace the ideas under which flesh and blood, in their various forms, have been used for ceremonial purposes, and as consecrated offerings to gods and deities, until they find their concentration in the Rite of Communion in the New Church. We must, however, be content with the mere suggestion, and conclude by asking how the members of that Church may best benefit by observing what is commanded in this respect.

     There seem to be three general ideas that might be taken for guidance,-preparation, participation and covenant.

     It will be conceded that this supreme act of public worship ought to be preceded by some period of special preparation, and that the practice of holding a private preparatory service the evening before the actual celebration may be found useful. At all events, the mind should be actively employed upon the subject for several days. There should be frank self-examination and confession to the Lord, remembering the two duties which are incumbent upon us,-supplication and confession. Any state lacking in charity or friendliness to the neighbor, if such there be, should be put away. Indeed, the solemn exhortation which is addressed to worshipers in the Anglican Church might be studied with advantage. (T. C. R. 722.)

     Then the mind should be trained to dwell upon its knowledges concerning the Lord's presence in His Church, and especially upon the doctrine of the Holy Supper itself. We should remember that the Lord has always willed that man should be conjoined with Him, even as a son is united by love and respect to his father.

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Remember that the changing religious ceremonies down the ages have, in one way or another, borne testimony to this hidden intention, which now at long last has been revealed in all its spiritual wonder and beauty, to the end that our individual propriums may be cleansed by the power of the new truths, and our individual lives renewed by obedience to them, so that these truths may be raised above the level of mere biblical scientifics, and grow into real truths of faith.

We should remember, too, that the Lord does in very deed give us both His Body and His Blood, and thus the living benefits of His redemptive work. For these things, when removed from the realm of matter, are not dissipated into sound waves, but, on the contrary, are real, living, spiritual substances, to be absorbed into what is the Lord's own with man. And when they are so received, the Lord is present, both universally and individually, opening the gates of heaven. This He is ever solicitous of doing; for He said to His disciples, "With desire have I desired to eat this Passover with you." All this should be accompanied by a state of intense gratitude, in that the Lord, by His temptations and sufferings, has wrought our great deliverance, together with the acknowledgment that our part is to cultivate a state of reception. The kingdom of heaven is not to be taken by storm; and just as doctrine, though learned, cannot really be understood until there is the gift of perception, so heavenly grace is outpoured only into vessels meet to receive it. The cherubims signified the providence and care of the Lord, lest there be an approach to Himself and heaven except through the good which belongs to life.

Moreover, it would seem to be of order that such inward states should be reflected in the service itself. Keeping before us the power of ultimates, the benefit to be derived from following the old custom of reserving special clothes for Sunday wear is not without its own value. Eventually it may be considered desirable to set aside special priestly vestments for this use. These things are not so much aids to the acquisition of internal worship as the meeting of that state by orderliness in ultimates. If our ritual at present is deficient in richness, it is because our inward quality is not yet strong enough to demand adequate expression.

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     The first part of the service proper would fittingly consist of the humble approach; that is to say, there should be a state of genuine humiliation, confession and devout recognition of human need. Then simple, plain teaching and direct exhortation, succeeded by the reverent consecration of the elements, the gracious invitation, and the devout participation, concluding with joyous thanksgiving and re-dedication.

     Beyond all else, the Sacrament of the Holy Supper is interiorly the forming of a new covenant between God and man; on the one hand, a sign that man has been redeemed; on the other, a seal that he is desirous of receiving that redemption. A ceremony so rich in content would engender an almost overpowering sphere of sweetness and awe which at times might even demand for its full ultimation the swinging of aromatic censers. Finally, the office would be followed by a new personal dedication in the service of the Church, a desire to learn its teaching, and the resolve to follow the path of regeneration. Worship that is external alone is idolatrous,-nothing but strange fire in the censer; but this places no inhibition upon orderly ultimates which may cup a true internal; for then both can act together; heaven and earth can be made as one, and worship completed from inmosts to outermosts.

     Yet, let no person imagine in the foregoing an attempt to transgress the boundary which divides two distinct uses. So far as it is not definite doctrine, it is not incumbent upon anyone. It comes as the result of lay meditation upon this most exalted theme of the Holy Supper, and in turn is modestly offered primarily to fellow laity for what it may be worth, in order that-in the Lord's own words-we "may at least in this our day know the things which belong unto our peace."

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SECOND RESURRECTION 1932

SECOND RESURRECTION Rev. W. B. CALDWELL 1932

     "Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power." (Revelation 20:6.)

     In the decline of a church, evil increases in the minds of men until at length there is no spiritual love of good and truth remaining with the many, but only with a few. And when this is the state of the church upon earth a corresponding state exists in the world of spirits, where the evil who assume external good form false heavens for themselves, casting down the simple good into lower places, where they must be guarded by the Lord until the time of their release, which comes when a last judgment is performed. Then the temporary heavens of the evil are overturned and dispersed, the simple are released from the Lower Earth, instructed by the Lord, and elevated into heaven. This elevation of the simple into heaven at the last judgment is called their "second resurrection"; but the evil who had persecuted them taste of the "second death," which is eternal damnation.

     What we have just briefly described takes place in the decline and at the end of a church. But in the good times of the church, when it has been widely established, many are good, few evil. Many are then prepared for heaven by regeneration, and are soon received into heaven when they pass into the spiritual world at the death of the body. These are they who "have part in the first resurrection." These, by their good lives while in the world have already, as to the spirit, entered heaven,-the kingdom of heaven which is a state within them. They have already suffered the death of evil in the natural man by repentance and regeneration, and thus have already escaped damnation, which is the "second death," and have come into the felicity and light of eternal life. "Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power."

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Man is introduced into heaven while he still lives upon earth if he receive the life of heaven interiorly by regeneration. And if he is not so introduced while he lives in this world, he cannot be afterwards. Elevation into heaven by regeneration becomes actual and complete at the death and removal of the material body; and therefore, in a genuine sense, this is the first and only resurrection,-namely, elevation into heaven during life in the world. And for this reason there is no mention in the Apocalypse of a second resurrection, seeing that there is but one true resurrection to life, effected by regeneration in the world. (A. R. 851, 852.) But mention is made of a "second death," because those who die unregenerate will afterwards suffer spiritual death, which is damnation in hell. While they live in this world they may appear to be spiritually living, because of the external good they assume, but in the judgment after death this is taken away, and "whosoever is not found written in the book of life is cast into the lake of fire. This is the second death." (Rev. 20:14, 15.)

Now while the Apocalypse speaks of no second resurrection, the term is used in the Writings to describe the deliverance of the simple good from the Lower Earth and their elevation into heaven at the time of a general judgment. (S. D. 5761-3; W. E. II:1380.) These simple spirits, after their departure from the world, have been detained, perhaps for ages, in the lower parts of the world of spirits, adjacent to the hells, where they suffered hard things, by reason of the predominance of evil spirits. Such are meant in the verse preceding the text, "But the rest of the dead lived not again until the thousand years were finished. This is the first resurrection." These had been regenerated while living in the world, but could not undergo final preparation for heaven in the world of spirits until released from the Lower Earth at the Last Judgment, when they had their "second resurrection." The same deliverance is meant by what occurred at the Lord's crucifixion, when "the veil of the temple was rent in twain, and the earth did quake, and the rocks rent, and the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after His resurrection, and went into the holy city, and were seen of many." (Matt. 27:51-53.) And a like thing occurred at the Second Coming, when the Lord again released good spirits from the Lower Earth, and took them to Himself in heaven, which was their "second resurrection."

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But all who are taken to heaven before the day of such a general judgment,-all who come from the world and can be prepared at once for heaven, and all who die in infancy,-all such have "their part in the first resurrection," for they are not detained in the world of spirits.

     From this we may see that the term "second resurrection" can be applied to all who require preparation for heaven after death. It is true that their preparation in the natural world by faith in the Lord and repentance was the essential thing, and that their rising from the dead was their first and essential resurrection, fulfilling their regeneration in actuality; but if they are such as to require further vastation in the world of spirits before they can be in heaven, they must have as it were a second resurrection, after the period of further preparation is complete.

     The ideal of order with man is regeneration to such a degree in the natural world that he enters heaven immediately after death. (A. C. 317-319.) This is fulfilled with one in whom the spiritual mind has been opened and formed, and the natural mind reduced to entire harmony and correspondence, evils being so subjugated that only the removal of the body is needed to introduce the spirit fully, actually, and finally into heaven. Such a one requires no further preparation, no second resurrection. But scarcely anyone at this day has this experience, as the Writings assure us. (H. H. 425, 426, 491.) Almost all require vastation in the world of spirits, where they undergo hard things until all that is incongruous in the natural mind is reduced to quiescence, and as it were suffers a "second death." "Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power."

     The ideal of order, as we have stated, is immediate introduction into heaven at the death of the body. They who can be so introduced may be compared to the foods of the body that enter the blood without digestion. Those who die in infancy, lacking certain gross states acquired by men in adult age, enter the Gorand Man of heaven like those pure and subtle foods of the body that come from the atmospheres, entering through the pores of the skin. (S. D. 1022, 1035.) And the same must be true of adults who are sufficiently purified of gross natural states. (H. H. 345.)

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But the largest part of the food eaten by man must pass through the mouth and the alimentary tract, and there be prepared for the blood by digestion; and this food corresponds to men who at death enter and remain for a time in the world of spirits until they are prepared for heaven, and who must then undergo a second resurrection.

     Let us now consider what is involved in this second resurrection and its correspondence in the human body, by which correspondence we may be further enlightened as to the wonderful operations of the Gorand Man whereby the souls of all men are judged after death.

     All who require vastation in the other life abide for a time in the world of spirits, and are among spirits who may be compared to foods in the alimentary canal,-the mouth, the stomach, the intestines. This tract of the body is like the world of spirits, which is within the Gorand Man, because those who are in the provinces of digestion are angels of heaven, who receive, care for, and instruct novitiate spirits. In that world of spirits are also many who cannot be prepared for heaven, because they are interiorly evil. Nevertheless, they are offered every kind attention by the angels, just as by correspondence the organs of digestion in the body make every effort to assimilate any food man eats, and to extract any good essences that are in it.

     The resurrection whereby man puts off the material body and enters the spiritual world may also be compared to a rising up from the earth into the first atmosphere,-the air. But there are higher atmospheres, and there are higher provinces in the human body than the digestive tract. And so in the spiritual world there are higher and more interior spheres than the sphere of the world of spirits, and higher regions in the Gorand Man than this first tarrying place of souls. Into these higher or more interior regions spirits are introduced when they have been prepared by vastation and instruction, each region corresponding to the degree of the ruling love or plane that has been opened in the world.

     The preparation consists in the removal or vastation of the grosser exterior states which detain the spirit in grosser spheres. This vastation renders the exteriors quiescent, after which he is instructed by the opening and enriching of his interiors. So long as gross exteriors are active, and play the first part, he cannot be elevated. They act as a weight to keep him down, like evils which keep goods inoperative, and like fallacies and falsities which hold the mind in darkness.

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These being removed,-that is, rendered passive and quiescent,-the interiors are released from their bondage and enjoy their full activity. Instruction then follows, by which the interiors are fully opened and expanded, and this opening of the interiors is the real introduction into heaven, which appears to the spirit like a journey, or an ascent by steps, and reception in a heavenly home.

     We may understand this vastation by a like thing in regeneration: for when gross external states are subdued by various means, the internal thought and affection come into a freer state, in which we crave instruction in spiritual things. And there is a complete correspondence of this in the digestion of foods, whereby their interior essences are released from their grosser coverings, and thus go forth in active freedom to enter the blood and nourish it. In the Word, vastation is also likened to the winnowing process, by which the chaff is separated from the wheat. "His fan is in His hand, and He will thoroughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire." (Matt. 3:12.)

     After man has left this world there are in reality four planes of ascent in heaven. He is elevated to that plane which has become the ruling one with him in the world, and in his preparation for it in the world of spirits all the planes below that ruling one are put to sleep, and thus rendered passive and quiescent, in order that he may come fully and consciously into the plane of heaven answering to his ruling love. If, for example, he be celestial, then the spiritual, natural, and sensual in him are rendered quiescent, though they continue to serve him as a subconscious plane. He has no conscious recollection of his earthly life, and yet all the knowledge and experience of that life remain with him in his natural memory, and is the basis for all his thought as an angel in heaven. (H. H. 208, 464.)

     The four planes of ascent in heaven are: The exterior natural or sensual, the interior natural, the more interior or spiritual, and the inmost or celestial. (S. D. 1619.) The angels of the exterior natural are said to be in good works from religion. Many of these are in the province of digestion,-the world of spirits,-and their general function is to care for newcomers from the world. Their provinces comprehend all the viscera devoted to digestion, or the preparation of food and chyle for the blood; also the muscles, hands, feet, and external skin.

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The next plane is the interior natural, where the angels are in good works from faith in the Lord, and from morality and civil good. These are more interior than the others, but still are in the natural degree; for there are two natural heavens. (H. H. 31.) Their province is that of the blood vessels and heart. Spirits who can be introduced into this interior natural heaven, or higher, are there prepared for their eternal abiding-places by a further purification, even as the essences of the food are conveyed through the blood to the heart and lungs, and there purified and made ready for use in the body.

     The next plane above the interior natural is the more interior or spiritual heaven, where the angels are in the good of charity, in spiritual intelligence, and thus in interior uses. In general, their province is that of the cerebrum or larger brain and the nerves thence proceeding. Their functions correspond to the uses of the nerves,-conscious sense and motion. Into this province spirits may be introduced immediately from the world of spirits, or through the internal natural heaven, just as the finer essences of the foods may enter the circulation of animal spirit in the nerves directly from the alimentary canal, or through the red blood stream.

     And there is a highest plane, the inmost or celestial, where the angels are in the good of love to the Lord, in wisdom and inmost uses. This is the inmost and omnipresent kingdom of the Gorand Man,-in general, the province of the cerebellum, which, through its fibres and their fluid spirit, rules interiorly all the voluntary functions of the body,-guarding, restoring, giving life, preserving equilibrium. For such is the office given the celestial angels by the Lord. Into this supreme region spirits may be brought either immediately from the world of spirits or through the intervening heavens.

     Rising thus from the lowest to the highest of the four planes of ascent in the heavens, we see in general the spiritual character of the angels in each, and the corresponding series in the human body; and that when a spirit is prepared to enter a more interior plane of heaven, he is like the essences of the food prepared to enter a more interior circulation. This is not simply a comparison; it is an exact correspondence, concerning which we have the most detailed instruction in the Writings.

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For when spirits are being prepared for their elevation into heaven, and thus for their place in the Gorand Man, they are introduced into gyres, swifter and swifter according to their capacity, and thus into the circulations of the Gorand Man; and through these circulations they are brought finally to that organic part of heaven in which they are to abide forever. It is known to modern physiology that the finer essences of the food in the stomach, when released from their coarser coverings, begin at once a circling motion. This is called the Brownian movement, and illustrates perfectly the mode whereby spirits are prepared for heaven by introduction into gyres.

Let us remark in passing that spirits are not conscious of the motions of the great gyres into which they are introduced. As far as spirits themselves are concerned, those motions are interior changes of state, appearing outwardly like a journey from place to place, perhaps from one heavenly city to another. In the course of regeneration, man on earth makes a like journey through heavenly societies, by interior changes of state; and the more he becomes accustomed to it, the more easily he is introduced into heavenly gyres after death. Some gentiles, we are told, can be introduced in a single night, but Christians with difficulty in thirty years. (A. C. 2595.)

We have now presented an organic basis of correspondence in the human body to show what is meant by the second resurrection, or the mode of elevation into heaven after death. We have seen that in the human form of the Gorand Man there are four planes of ascent, like four tracts of fluid circulations in their vessels, these answering to the four planes of the atmospheres of the outer world. And as the spirit of man is omnipresent in the body, and it is the spirit which is prepared for heaven by life in the world, so there are four planes of ascent in the regenerate life, and four heavens corresponding. To one or other of these heavens the spirit or mind is introduced after death, according to the plane opened and fixed by the life of regeneration,-according to the ruling love, whether it be the love that is of sensual good, natural good, spiritual good, or celestial good. In every case, however, there must be something of the celestial and spiritual,-love to God and the neighbor,-ruling interiorly, or the spirit cannot be in heaven.

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If he be a good natural man, there must be something of an acknowledgment of the Lord and the love of the neighbor in his works. In all the lower planes there must be something of the higher, with every angel of heaven. In all parts of the body there are fibers and nerves from the brain; in all the lower atmospheres the higher are interiorly present. A food is useless if it lack vital essence; it cannot be elevated, and so is cast out.

     And when man comes to his judgment in the spiritual world, and his external is put to sleep,-the external manifested in his speech and works in the world,-it is then seen whether he has anything of that vital essence which will elevate him to heaven. If so, he can be further instructed and enriched, and given a new corresponding external, and undergo his second resurrection. But if his internal be evil, he must undergo the "second death."

     This, then, is the important thing to be accomplished by man during his natural life, and there is nothing in life more important,-to provide that a true, heavenly internal be formed within his external life; for he determines his eternal state in heaven by the quality of that internal. And as that internal is formed, it begins to take upon itself its own appropriate external. The internal is of the spiritual man, where alone the saving essence of eternal life can be stored. The external is of the natural man, from which evils are to be removed by the purifying fires of temptation, that it may come into harmony with the spiritual. So shall he "provide himself with bags that wax not old, a treasure in the heavens that faileth not." (Luke 12:33.)

     The more fully this is accomplished in the life of the body, the less preparation man needs in the world of spirits. And so it is important that man should not add to that which must be removed from him after death,-not add to his evil, but rather increase in good by diligent repentance before the Lord, removing the things in the natural that are out of harmony with a spiritual love and faith, suffering that death of the natural whereby the spiritual may live, and be raised to life eternal. "Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power." Amen.

     Lessons: Ezekiel 37:1-14. Revelation 20. A. R. 851-853.

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MOON 1932

MOON Rev. GEORGE DE CHARMS 1932

     AN ADDRESS TO CHILDREN.

     Of all the heavenly bodies that we see in the sky at night, by far the most important to us is the moon. It is important because it gives us light during the hours of darkness.

     The moon looks to us as if it were many times larger than any of the stars, but this is because it is so close to us. It is really very much smaller than the planets of which we have been learning. Its diameter is 2,200 miles; or about one-fourth that of the earth.

     The planets all turn around the sun, but the moon also turns around our earth; and being only about 240,000 miles away from us, its surface can be seen very clearly. Have you ever noticed the markings on the moon? Some parts of it look darker than others, and these dark places are caused by the shadows that are cast by the mountains. When we look at the moon through a large telescope, we can see these mountains rising high above the surface, and many of them look like volcanoes with great holes at the top. Some of these holes, called craters, are as much as fifty miles across. Students have come to know these mountains of the moon, and have given them names. They are always to be seen in the same position, and from this we know that one side of the moon is always turned toward our earth, while the other side we never see.

     It takes 27 1/4 days for the moon to make a complete circuit around the earth, and it requires exactly the same length of time for it to turn on its own axis. For this reason, while we have about twelve hours of daylight and twelve hours of darkness, a single day on the moon is about two weeks long and the same is true of the night there.

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     Because the moon travels around the earth, rather than around the sun, it passes at times between the earth and the sun, and for this reason appears to change its shape. Sometimes it looks like a great round ball. Then again it is as if the ball had been cut in half. After a while we can see only a thin crescent of light, and at last we do not see it at all. This is because, when the moon is farther away from the sun than we are, we may see the side on which the sun shines; but as it turns toward the sun in its journey around our earth, we see less and less of that part on which the sun shines, until, when it is between us and the sun, the whole side turned toward us is in darkness.

     You know that around our earth there is an atmosphere which we call the air. If it were not for the air we would not be able to breathe. Those who study the moon tell us that there is no air around the moon, and for that reason they think that no one can possibly live there. Yet we know that people do live on the moon. And they must have some kind of air, although they may not need as much as we do. Even the air of our earth does not extend very far into the sky. If we go up in an airplane, as we rise higher above the earth we find it harder and harder to breathe. There seems to be less and less air. And if we go more than about six miles up, we must take air with us to keep us alive. It may be that the air around the moon cannot be discovered, even with powerful instruments, because there is only a thin layer of it close to the surface. At any rate, we know that the people who live on the moon do not breathe as we do, and probably they have a different kind of air.

     Swedenborg does not tell us a great deal about the people who live on the moon, but what he does tell us is very interesting. He says that once when he was in the spiritual world he heard a loud noise like thunder. At first he could not tell where the noise came from, and then he noticed that there was a company of spirits some distance away from him who were making this strange sound. He thought there must be a great many of them, because the noise was so loud, and he thought that surely they must be giants.

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He spoke of this to some spirits who were near him, but they laughed at him, and he did not understand why they were laughing. Presently, however, he saw a funny little man, no taller than a boy about seven years old, coming toward him, and he was carrying another little man on his back. As they got nearer, the man who was being carried got down and came over to him alone.

     Swedenborg asked him who he was, and he said that he came from the moon. When asked where the noise of thunder came from, he said that it was made by a company of spirits from the moon, but there were only about twenty of them. Swedenborg asked him how twenty little men could make so much noise, and then he showed that his stomach was filled with a kind of air with which he could blow himself up until he looked very fat, and then, when he blew the air out, it made that strange noise. Swedenborg asked him why he did this, and he said it was to frighten away his enemies. This was the reason why the spirits who were with Swedenborg had laughed, for they had been able to see these little men from the moon, and it looked very funny when they blew themselves up, and made a great noise like thunder to frighten people away, although they were so small that they could not do any harm.

     The people of the moon are indeed dwarfs. Yet they are not ugly, but strong, well-proportioned, and handsome, although their faces would be somewhat strange looking to us, because they are longer than ours. They are a gentle, kindly people, timid and peaceful, but they imagine that they are very big and strong, especially when they blow themselves up.

     From what is said about them we may learn how the Lord takes care of everyone in all the universe; how He makes people different, so that they may live on different earths; as, for instance, how He creates these little men in such a way that they may breathe a different kind of air. Indeed, the Lord makes people different who live in widely separated parts of our own earth. Those who dwell where it is very cold, as do the Eskimos near the North Pole, are very different from those who dwell in the hot countries near the equator.

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If the Eskimos were taken to a hot climate, they would die; and yet they do not mind the cold at all. So also, if those who live near the equator were taken to the North Pole, they would die, although they enjoy the heat of their own country.

     But because men do not know that the Lord can create very different kinds of people, they suppose no one can live on an earth that is not like ours. Yet the Lord knows what each planet is like, and He makes people who can live upon it. If we were to go to the moon, we would probably be unable to breathe their air; but those who are born there can breathe it, although they would not be able to live on our earth. And so, when we look up at the moon, and think of the strange little people who live there, it should make us realize how wise is the Lord, and how kind and merciful He is to all His creatures. It should make us consider how wonderfully we are made, so that we may live and he happy on our own earth and in our own country.

     We are not told in the Writings what use is performed in the other world by those who come from the moon, but we can be sure that the Lord has provided a place there for them, and also a work for them to do that is needed by all who come from other earths. Perhaps, at some future time, by studying all that Swedenborg has told us about the men who live on the moon, we may come to understand more of what that work is, and so may learn to know these people better.

     LESSON: Psalm 148.
     MUSIC: Hymnal, pp. 81, 84, 142.

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"DE HEMELSCHE LEER" 1932

"DE HEMELSCHE LEER" THEODORE PITCAIRN 1932

Editor of NEW CHURCH LIFE:
In the communication from the Rev. Hugo Lj. Odhner which appeared in your April issue, p. 160, he states: "The Writings nowhere hint that we can make personal judgments about others, whether these be individual fellow-men or bodies of the Church." And the communication turns about the disorderliness of such judgments. DE HEMELSCHE LEER would fully agree with Mr. Odhner in condemning personal judgments of either individuals or church bodies, and it would deny that any such judgment has been made. While certain church organizations have been named in DE HEMELSCHE LEER, it was expected that the reader would raise his mind above things of time, place and person, and would think of the things signified. Namely, the General Church signifies a state in the New Church in which the Writings are acknowledged as the Word of the Lord, but in which it is not yet seen that they have an internal sense differing from their literal sense, into which internal sense the church is to come; it also signifies a state of the church in which there is some perception of the state of the Christian world, but in which there is as yet little perception of the corresponding evils that will infest the New Church. The Convention and Conference signify the opposite of the General Church, namely, a denial that the Writings are the Word from the Lord, and a non-acknowledgment of the perverted state of the Christian world. If the mind be kept on the spiritual plane, it is manifest that no personal judgment is involved.

But Mr. Odhner appears to go further than this, and to deny that the Lord can manifest truth by which a judgment in the church call take place, or at least to deny that the Lord can manifest the limitations of a state of the church or perversions of doctrine that arise in the church; in which connection he quotes from the Writings as follows: "The people of Israel represented the church as to all its truths and goods, and 'to number' them signified to know the quality thereof, and afterwards to arrange and dispose them accordingly.

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Inasmuch as no one can know and do this but the Lord alone, and a man who attempts to do so deprives himself of all good and truth, and of spiritual life, therefore David and the people were punished." (A. E. 386:10; see A. E. 453.) This passage in the Apocalypse Explained, and nos. 10216-10232 in the Arcana Celestia there cited, treat of the orderly and disorderly numbering of the people, and of the difference between the two. By choosing the sentence quoted out of the number, and neglecting to mention the orderly numbering of the people, the quotation is misleading.

     The following quotations on the signification of numbering the people (Exodus 30:11-16) are from the Arcana Celestia:

     "And Jehovah spake unto Moses, saying. That this signifies enlightenment from the Lord through the Word, is evident from the signification of speaking, when by Jehovah to Moses, as being enlightenment from the Lord through the Word; for Jehovah in the Word denotes the Lord, and by Moses is represented the Word; for by speaking is signified influx, perception and instruction, consequently also enlightenment; for enlightenment is influx, perception, and instruction by the Lord when the Word is being read." (10215.)

     "When thou shalt take up the sum of the sons of Israel. That this signifies all things of the Church. . . . Perception inflows from the Lord, who is the Word; for everything of intelligence and wisdom is from the Lord, and without Him there is none at all." (10216.)

     "As to those mho are numbered of them. That this signifies a setting in order and disposing. . . . Numbering has this signification because numbering involves survey, and that which is surveyed by the lord is also set in order and disposed. Moreover, the word by which numbering is here expressed, in the original tongue means to survey, to estimate, to observe, and also to visit, to command, to preside, thus to set in order and dispose. . . . When it is known what is signified by 'numbering' and by 'sons of Israel,' it can be seen why it was not allowable for David to number the people, and why, after he numbered them, Gad the prophet was sent to him, who declared the penalty (2 Samuel 24:1-15); and why it is here said that everyone should give an expiation of his soul, 'that there be no plague in them in numbering them.' For by the 'sons of Israel' are signified the truths and goods of the Church, and by 'numbering' is signified to set in order and dispose; and because it is of the Lord alone to set in order and dispose the truths and goods of faith and of love with everyone in the Church and in heaven, therefore, when this is done by a man, as it was done by David through Joab, it then signifies the setting in order and disposing of such things by man, and not by the Lord, which is not to set in order and dispose, but to destroy. . . . 'Let him that hath intelligence count the number of the beast' (Apoc. 13:16-18). . . .

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To 'count the number of the beast,' denotes to explore and know these falsified truths of the Church; 'the number of a man,' signifies the subject and state of the Church; 'six hundred and sixty-six' signifies its quality as to all truths falsified out of evil, and also the profanation of what is holy, and likewise the end. To know these things and to explore them is the part of a wise and intelligent man, and therefore it is said, 'This is wisdom; let him that hath intelligence count its number.' . . . " (10217.)

     "Then they shall give everyone an expiation of his soul to Jehovah in numbering them. That this signifies purification or liberation from evil through the acknowledgment and faith that all the truths and goods of faith and love, and their setting in order and disposing, are from the Lord, and not at all from man. . . ." (10218.)

     "That there be no plague in them in numbering them. That this signifies lest there be the penalty of doing goods as from self. . . . It is said `as from self,' because the goods which man does he does as from himself, nor does he perceive otherwise until he is in faith from love. For goods how in from the Lord, and are received by man, and those which are received are at first felt no otherwise than as in himself and from himself; nor is it perceived that they are from the Lord until he comes into knowledge, and afterwards into acknowledgment from faith. For before this he cannot reflect that anything flows in from the Divine; nor can he at all perceive this, that is, be sensible of it in himself, until he begins to will and to love that it is so,. . . although both his life in general, and his understanding and will, flow in, the truths of the understanding and the goods of the will out of heaven from the Lord, but the falsities of the understanding and the evils of the will from hell. . . ." (10219. Italics mine.)

     "The half shekel of an uplifting to Jehovah. That this signifies that all things of truth from good are of the Lord alone." (10223.)

     "The rich shall not give more, and the poor shall not give less, from the half shekel, to give an uplifting to Jehovah. That this signifies that all, of whatever ability they may be, must equally ascribe all things of truth from good to the Lord. . . . The case herein is this: All have the capacity to understand and be wise; but the reason that one person is wiser than another is that they do not in like manner ascribe to the Lord all things of intelligence and wisdom, which are all things of truth and good. They who ascribe all to the Lord are wiser than the rest, because all things of truth and good, which constitute wisdom, flow in from heaven, that is, from the Lord there. The ascription of all things to the Lord opens the interiors of the man toward heaven, for thus it is acknowledged that nothing of good and truth is from himself; and in proportion as this is acknowledged, the love of self departs, and with the love of self the thick darkness from falsities and evils.

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In the same proportion the man comes also into innocence, and into love and faith in the Lord, from which comes conjunction with the Divine, influx thence and enlightenment. . . ." (10227.)

     "The Lord flows in constantly and continually with His mercy, and provides that the truths and goods that belong to the Church are not only preserved with a man, but also that they are multiplied and grow." (10232.)

     We have quoted so extensively from the subject of numbering the people for the reason that it is what is said concerning the numbering of the people that is brought forward as the chief argument against DE HEMELSCHE LEER, While it is just this teaching concerning the signification of numbering the people that is one of the strongest confirmations of the teaching contained in DE HEMELSCHE LEER. AS the subject is too extensive, we can only treat of it here in the briefest manner. The teaching given in the above numbers is as follows:

     There is enlightenment from the Lord through the Word; this enlightenment is the result of influx, perception, and instruction when the Word is read. As this is the teaching given in the first number of this series, it runs through and qualifies all the following numbers. This is also emphasized in the following number, treating of the taking of the sum of the people, where it is stated that "perception flows in from the Lord, who is the Word; for everything of intelligence and wisdom is from the Lord, and without Him there is none at all." Here it plainly states that the setting in order and disposing, thus judgment, must be from the Lord alone, and not at all from man, and that this ordering, disposing and hence judging is the result of influx, perception, and instruction while the Word is being read. And this same teaching is repeated and expanded in the numbers following. That judgment is included in the expression "to number," is evident from the signification of "numbering," which is to "survey, to estimate, to observe, and also to visit, to command, and to preside." These things are said to belong to the Lord alone, and are said to refer to the goods and truths of faith and of love with everyone in the church, and further are said to refer to the truths of the church. The truths of the church are its doctrine, by means of which it understands the Word, and they are not the Word Itself; for the church is a church according to the understanding of the Word.

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     If the goods and truths of the church have been ordered by the above-mentioned means, they are wholly from the Lord, and not at all from man. Nevertheless, that man appears to do this is taught in the words, "It is the part of a wise and intelligent man 'to know and explore' the state of the church, and its quality as to truths falsified out of evil"; falsified truths being truths falsified by the scientifics of the world, and by the literal sense of the Word. But it is repeatedly said that this must be from the Lord alone, and not at all from man. If it is done at all by man, and not by the Lord, then it is the numbering signified by David's numbering the people. It is further shown that all good, and truth from good, and thus all goods of the will and all truths of the understanding, and thus all things of intelligence and wisdom, must be ascribed to the Lord alone, for the reason that they flow in from heaven from the Lord there; and when this is done, it opens the interiors of the mind toward heaven; but that at first it is not perceived that this is the case, but afterwards man becomes sensible of it in himself. Also, the plagues which come upon those who deny this are enumerated. It is further shown that the reason that one man is wiser than another is because not all equally ascribe all things of wisdom and intelligence to the Lord. These degrees of intelligence can be illustrated as follows:

     First. If a man of the New Church does not believe that the Writings are the Word of the Lord, and especially if he does not believe that they have Divine Authority, he ascribes nearly all things of his wisdom to himself, and hardly anything to God.

     Second. As long as man does not acknowledge that all the goods and truths flow in from the Lord, and are hence of Divine origin and essence, and are wholly from the Lord, and not at all from man, and thus that the genuine understanding of the Word or the Doctrine of the Church is of Divine origin and essence, and thus wholly from the Lord, and not at all from man, but thinks he can acquire truth from the Word by a direct reading of the text, thus from without, he does not ascribe all good and truth to the Lord, and thus is not wise. For, as it is stated above, "The Lord flows in constantly and continually with His mercy, and provides that the truths and goods that belong to the church are not only preserved with man, but also multiply and grow."

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     In the early days of the Academy there was a setting in order, a disposing, surveying, and estimating of the goods and truths of the church, and an exploration of the state of the church, and hence a judgment of the church. Was this ordering, disposing, surveying and estimation wholly from the Lord, and not at all from man, or not!

     The Rev. C. Th. Odhner, teaching in the theological school, and far removed from the heat of controversy, taught that, as the Convention and Conference denied the Divinity of the Writings, and whereas the Writings are the Divine Human of the Lord in His Second Coming, this denial is a denial of the Lord's Divinity; and hence that those who are in such denial are the Arians of the New Church; which is the same thing as saying that those who so teach are beyond the borders of the genuine New Church. Other similar judgments were made. Were these the kinds of judgments that bring upon the church famine, fleeing before the enemy, and pestilence?

     On the other hand, it has frequently been stated that the Academy was and is in the affection of truth. The Rev. F. E. Waelchli, in NEW CHURCH LIFE, April, 1930, p. 195, said:

     "It is through the affections of truth that a church makes genuine progress. According to the measure of such affection a church is truly a church, wherein 'the Spirit of truth leadeth into all truth,'-into that truth which is the way to heaven and to the Lord, yea, which is heaven and the Lord.

     "It is the conviction of those who are of the General Church of the New Jerusalem that this church is such a church. Had they not this conviction, they would not be of it. There may indeed be those among its members who have not its spirit. Whether so, is known to the Lord alone. But we are speaking, and in this address shall continue to speak, of this church as a church. Its very spirit and life is the affection of truth. This has been its progressively increasing inheritance since the day of its beginning in the institution of the Academy of the New Church. Consequently, there has been and there continues to be progress,-that progress which is 'progression toward heaven and the Lord'

     "This may seem a bold assertion; yet we are asserting what we firmly and deeply believe. Can anyone believe otherwise, and continue to be of our church? It is true that we are regarded otherwise by most of those of the New Church not of our body." (Page 195.)

     It is taught in innumerable places in the Latin Word that the affection of truth is from good.

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Was the above judgment concerning the Academy and General Church contrary to order!

     The Doctrine presented in DE HEMELSCHE LEER is as follows:

     The Writings, being the Word, have a literal sense, a spiritual-natural sense, a spiritual sense, and a celestial sense. These senses will be given to the church, and will be its doctrine. As it is the understanding of the Word which makes the church, the church cannot actually come into a spiritual state until it acknowledges the spiritual sense of the Latin Word, and enters into it. It is obvious that, if the above statement concerning the nature of the Latin Word is true, the judgment concerning the church must also be true. If the doctrine concerning the Latin Word is true, it is from the Lord, and not from man; hence also the judgment concerning the church is from the Lord, and is "the judgment of the Son of Man," and not the judgment of man. Wherefore, order demands that primary consideration be given to the nature of the Latin Word and doctrine thence, for upon this depends the corollary concerning the church.

     It is not necessary to enter in detail into the various points raised by Mr. Odhner's communication; for, if fully considered, what is said concerning "numbering the people" involves an answer to the various points raised.
     THEODORE PITCAIRN.
Grez sur Loing, S. et M., France,
April 25, 1932.
PREDICTIONS IN THE WRITINGS 1932

PREDICTIONS IN THE WRITINGS WALTER C. CHILDS 1932

Editor of NEW CHURCH LIFE:
It is with much interest that I have read, in the Editorial Department of the June LIFE, the leading article entitled "Predictions in the Writings." It impressed me as an admirable presentation of an important subject, except in one particular. This is the omission of the predictions regarding the transference of the Church to the Gentiles. There are a number of such predictions. Permit me to quote a few, as follows:

"When any new church is established by the Lord, it is not established amongst those who are within the church, but amongst the gentiles." (A. C. 4747.)

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     "From these considerations also it may be manifest why it is that a new church is always established amongst the nations which are out of the church, which is the case when the old church has closed heaven to itself." (A. C. 9256 5.)

     "When the last time of vastation comes upon those who know and who do not desire to know, or see and do not wish to see, then the church arises anew,-not with them, but amongst those whom they Gall gentiles." (A. C. 410.)

     As a concluding quotation, note A. C. 2986, where, speaking of the fall of the Most Ancient Church, the Ancient Church and the Jewish Church, and emphasizing the fact that in each of these cases the succeeding new church was transferred to the gentiles, it is then added: "The case Mill be the same with this Church which is called Christian." Than this it would be difficult to make a prediction more clear and definite.

     As for myself, I have always understood these statements to mean precisely what they seem to say: That Christendom is doomed, so far as its salvation by the New Church is concerned, and that in some gentile land the New Church will be established and flourish, however difficult it may be for us to understand how all this is to be done.

     On the other hand, if any of the illumined among us can evolve a reasonable explanation, showing that the passages quoted do not mean what they seem plainly to say, I shall rejoice; for, as matters stand, there would seem to be a deal of trouble ahead for our poor old Christian World!
     WALTER C. CHILDS.
          Bryn Athyn, June 8th, 1932.

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Church News 1932

Church News Various 1932

     LONDON, ENGLAND.

     Michael Church.

     The work of the Spring session now drawing to a close has gone on steadily and happily. Of necessity, owing to the exigencies of time and space (more especially space!) meetings of a purely social character have had to be fewer, but the Church Services and the Theological Classes, which are by far the more important, have been well maintained; and the attendance, especially at the latter, has decidedly increased.

     Divine Service was held on Good Friday at 11 a.m., and on Palm Sunday and Easter Sunday mornings. The Faster administered the Holy Supper to twenty-three and thirty four communicants, respectively. On Easter Sunday, too, a service for Confession of Faith was held for the Misses Anne Boggess, Ivy Mumford and Edith Cooper. Surely these confirmations of their belief on the part of young people are among the most hopeful signs of our church-life.

     A very successful New Year's Party was held on January 12th, when an excellent program was carried through by Miss Mabel Lewin and Mr. A. V. Cooper. The decorations were delightful, the refreshments excellent, and those responsible, together with all their assistants, are to be congratulated upon providing a most enjoyable evening.

     The Sunday Social Teas have taken place each month with a good average attendance. At the one on February 14th, the Rev. A. Clapham, Pastor of Flodden Road (Conference) Church, gave an interesting Address on "Worship," which led to some useful and friendly discussion, while at that on March 13th Mr. Brian Kingslake, a member of Fledden Road, read a very good paper on "Sabbath Observance." Our thanks are due to both these gentlemen for their contributions to the programs of our Social Teas. On April 10th, when there was an exceptionally good attendance, Mr. V. R. Tilson read the first part of Mr. Stanley Parker's long and interesting report of his recent visit to South Africa, where he came into close contact with the Missions there, and attended many meetings. At the next Tea, on May 8th, Mr. Tilson read the second part of this report. He has a good reading voice, and Mr. Parker a delightful sense of humor, so that we were able to catch the naivete and sincerity of those native teachers who showed at times a wonderful perception and grasp of the truths taught them by their English leaders, the Revs. F. W. Elphick and Elmo C. Acton. It was all very interesting and encouraging to listen to, and our thanks are due Mr. Parker for making it possible for us to share to some extent in what must have been a very inspiring and very human experience.

     Two Social Suppers have been held since Christmas, both of which were well attended. At the first, in honor of Swedenborg's Birthday, the chief feature was an excellent paper by Mr. V. R. Tilson, entitled "Three Wonderful Years, 1743-1745." This paper was one of the writer's best efforts, and gave rise to a most pleasant and profitable discussion. At this meeting, also, Mr. W. D. Pike read a very good paper by Mr. Philip N. Odhner, on "Swedenborg in the Spiritual World," which appeared in the January Life.

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At the Supper held on March 22d, Mr. Tilson read parts of a paper by Professor C. R. Pendleton on "The Academy's Adaptations to Science," which was listened to with great interest.

     We have had two infant baptisms recently. These always bring their own impressive sphere, as Bishop Tilson invariably makes them the central feature of the service, with all else in accordance. The first, on April 17th, was that of the second son of Mr. and Mrs. R. G. Priest, and the next, on May 1st, that of the daughter of Mr. and Mrs. Noel Searle, and great grandchild of Mr. Charles Tarelli, who was for many years our Treasurer, and whose loyalty is remembered with affection by all who knew him. Thus to the third and fourth generation in the Church! The last baptism was that of an adult,-Miss Dorothy Child. This took place privately at the residence of Bishop Tilson, and was followed the nest day by Miss Child's Confession of Faith and her Betrothal to Mr. Ivor Dawson, son of Mr. and Mrs. Dawson of Bristol.

     We are now looking forward to the celebration of June 19th, the "Day of Days," and after that to the British Assembly, which is to be held in London this year, and specially interesting feature of which will be the coming among us of Mr. Wynne Acton, who is to take up his position as Bishop Tilson's Assistant at Michael Church. We are ready and willing to give him a most hearty welcome. Vivat Nova Ecclesial
     K. M. D.

     SYDNEY, AUSTRALIA.

     The financial stringency of the Christian races, while not altogether lessening enjoyment, did lessen by some miles the railway distance in connection with our Sunday School picnic, which, this year, was held on February 20th, at Come, instead of National Park. Como is a picturesque spot on the George's River, within a short distance, by rail, of Hurstville. George's River is the southern arm of Botany Bay,-that historic Bay into which Captain James Cook entered during the year in which, on the Nineteenth Day of June, the Twelve Apostles were sent to preach the Gospel that the Lord God Jesus Christ reigns. Association of ideas brings in "The New Church in New South Wales," by the Rev. J. J. Thornton. This useful and interesting publication compasses a period of 107 years. Somewhat abbreviated, it opens thus:

     "It is a notable fact that Captain Cook started upon the memorable voyage, on which he discovered the Eastern shores of Australia, from the home of an active propagator of New Church literature. . . . He was the guest of William Cookworthy, of Plymouth, Devon, between the 14th and 20th of June, 1768; and Cookworthy had previously published in that city his first translation of the Doctrine of Life. In conjunction with the Rev. Thomas Hartley, he also, subsequently, translated Heaven and Hell, and personally visited Swedenborg before his death.

     "This fact sufficiently identifies the time of the discovery of Eastern Australia with the beginning of the New Church in England. And, as Captain Cook, Sir Joseph Banks and Dr. Solander were all guests in the house of Cookworthy, at the time when Swedenborg was a common topic of conversation among the literati of England, it would be very difficult to believe that so ardent a receiver of the Doctrines did not introduce to his guests his own translation of the Doctrine of Life. It is reasonable to believe that these distinguished men carried with them some specifically New Church thoughts; which they bore Southward and retained while they explored the coast of New South Wales, and found a harbor at Botany Bay in 1770. It will always remain an interesting fact that the discoverers of Eastern Australia departed from an English home devoted to the glorious and scriptural revelations of the New Dispensation."

     Well, it was in the little Park, skirting the southern shore of George's River, that the New Church Sunday School spent a pleasant day on February 20th last.

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The kindly, cool breeze that befriended us last year was with us again this year, and toned down the intense heat of an Australian February day.

     In the afternoon of April 1st, the Rev. Richard H. Teed, of Melbourne, was an interested visitor to our day school. And while he was talking to the children about the Lord's Prayer, twenty-six bright eyes were upon him; and it is questionable if twenty-six ears lost a word.

     Mr. Teed said that he was delighted to visit the school, and he complimented all present upon what he saw. He then asked the children to give their thoughts for a few moments to the Lord's Prayer. After pointing out the significance of "Our," rather than "My," and of the beautiful address, "Father," he went on to show that the Prayer consists of six actual petitions. " The first three of these are prefaced by the word 'Thy,' and the latter three relate to us and our needs." He drew the important lesson from this, that "in all true prayer the Lord's things must be placed before our things. In regard to the order of these first three petitions, the need is indicated first for reverence and humility before Him; then, secondly, there can come the rule of His Truth, which, again, makes way for the doing of what belongs to His love, which is His only will. Truth, and the dominion of Truth, must precede the unfolding of His love." Turning to the latter three petitions, Mr. Teed pointed out that "they relate to the present, the past and the future. For the present, we need His gifts, and the realization that He alone is the Giver; for the past we need to remember-not our good deeds; we can afford to forget these!-but only our sins and our need for forgiveness; for the future we need to realize the dangers that beset us, and the need therefore for careful going. There was no need to go deliberately into temptation, though, under the Divine Providence, temptations would surely come, as the essential means of effecting our deliverance from evil."

     After a game of tennis, followed by dinner in "Baringa," Mr. Teed was the guest at a social evening at which thirty were present. The conspicuous item in the evening's enjoyment was a chess game on the floor. Each of the sixty-four squares was ten inches, the colors were red and white. The pieces and pawns were of red and white cardboard, nine inches in diameter and very artistically constructed. Each plainly revealed its status in its ancient world The players were Mr. Teed and Mr. T. R. Taylor. A very animated company lined each side. It was tacitly agreed that the visitor should have white, and Mr. Taylor became red. It was remarkable how interested the younger generation became, as with long light rods the pieces and pawns were gently but firmly compelled to capture the opposite side's King, or else die in the attempt. The majority of the lookers-on at the battle hoped, I believe, that our visitor would win; and the writer felt sure he would, having, on several occasions, succumbed at his hands. But it was not to be. Even a seeker after souls falls into error sometimes! And, whether it was in consequence of indulging too deeply in the tea and coffee and cakes that were provided, or whether it was an attack of nerves through playing in public, no one may decide. One thing is certain-and one does not like to report the fact-but our visitor, however well he may have conducted himself in the past, on this occasion, and before all the company, he made one false move, after a very fine game that, up till that lapse, had been finely conducted. Nevertheless, in a true New Church spirit, the company fully forgave Mr. Teed his lapse; and it is certain that he departed leaving every member of it better for his visit.

     Only one more item needs to be recorded. It is the coming of age of Master Ossian Heldon. The important event was celebrated with remarkable enthusiasm on the date, April 15th. The school hall was beautifully decorated with festoons fastened all round to the wall plate, and centering on an enormous bell suspended in the center.

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Much ingenuity had been expended on the decorations. After general intercourse, during which the later guests arrived, an amusing play was presented, the actors being Masters Ossian, Linnie and Sydney Heldon. It was well acted, and the complexities that were presented created very much laughter. Excellent refreshments were served on small tables tastefully arranged. There were dancing and songs, and a presentation to Our Guest, who made an excellent speech. But space precludes further reference to, and description of, a memorable event.
     RICHARD MORSE.

     SWEDEN.

     Missionary Lectures.

     During the month of April, I undertook a missionary journey to the northern part of Sweden. In Harnosand there is a member of the Stockholm Society, Mr. Frandberg, whom I have not visited for three years. I first gave a lecture at Ostersund, a town with a population of 14,500, where I lectured about three years ago, more people attending than could get in. This time also, more came than the room would hold, and it was necessary to open doors to two adjoining rooms, and even then some were standing on tables, the total attendance being 232. The sale of books, however, only amounted to Kr. 11:25 (normally $3.00).

     There is a general scarcity of money in this country, as elsewhere, and I believe this accounts for the smaller sale of books. Suffering is especially acute in the northern parts of Sweden, where there are many saw mills. There used to be a large export of timber, but Russian "dumping" has been disastrous to that industry. In addition, there is a strike which makes the present situation bad. With this in mind I reduced the price of the books during this journey, and also gave one book free to everyone who bought something and thus showed interest.

     In that part of the country it is necessary to travel long distances, and it took me half a day to go from Ostersund to the next stopping place,-Solleftea, a small town of only 2,500 population. This is the farthest north I have been. It is a military center, and a military association had arranged a play in the theater for the same day as my lecture. I was afraid that the attendance would be very small, but the room was more than filled, 175 persons being present. The first fifty who came were said to be farmers from the surrounding country. My lecture was received with hearty applause, and books at the reduced prices were sold to the value of Kr. 18:50 ($4.96).

     I next went to Harnosand, a town of 5,000 population, where I visited Mr. Frandberg and also gave a lecture. Of the two newspapers, the largest had not published my advertisement, demanding payment in advance, of which I had not been informed, and so the lecture was not well known. In consequence, the attendance was only thirty-four persons.

     Next day I delivered a lecture at Sundsvall, a town of 17,500 inhabitants. I have been there twice before, and always had a good-sized audience. The attendance this time also was satisfactory,-135 people, who bought books to the value of Kr. 15:- ($4.00).

     And so, finally, I came to Hudiksvail, where I had an audience of 119 persons. I have been there once before. This time I sold books to the value of Kr. 11:- ($2.95), and later received an order for three copies of the Writings, Kr. 13: ($3.48), from a person there who had become interested.

     On this journey, therefore, the average attendance at the lectures was 139 persons. Books were sold to the value of Kr. 60:- ($16.08), and those given away amounted to Kr. 25:- ($6.70).

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Among the latter were some copies of the Rev. Theodore Pitcairn's book, The Book Sealed with Seven Seals, the author having generously given us a Swedish edition, translated by Miss Nordenskiold.

     Through my missionary lectures we also receive some new subscriptions to our magazine, Nova Ecclesia, and by this means we keep in touch with those who become interested. Since we began publication of the magazine, ten years ago, the number of subscribers has steadily increased.

     In the Stockholm Society, on April 30, our Young People's Club held the usual Spring Festival, which was very successful. The attendance was not far from 100 people, the largest we have had so far. On this occasion the Young People's Orchestra of eight pieces played for the first time, all being attired in Gypsy costumes. It is now ten years since the Young People's Club was organized
     GUSTAF BAECKSTROM.

     PHILADELPHIA, PA.

     The Advent Church, having found it too expensive and difficult to maintain its weekly meetings at any one place, has been provided by the Bishop with two ministers, and has been meeting in two groups during the last two seasons. One of these, under the Rev. Vincent Odhner, has usually met at the home of Mr. and Mrs. Harold Lindsay in Drexel Hill, some miles to the southwest of the city; the other, under the Rev. Homer Synnestvedt, has met in seven different homes in the northeastern part of the city, as far as Fox Chase, which is only five miles from Bryn Athyn. Until better things become possible, this is a very satisfactory arrangement.

     During the two years, the Western group has averaged about the same attendance as the whole group had before, while the Northern group has increased from nine or ten to twice that number. Owing to the number of homes available to the latter, it has been possible to hold a very enjoyable supper and social time following each class.

     As a most fitting wind-up of the present season, the two groups united at a dinner served in the Club Room of the Assembly Hall in Bryn Athyn on Sunday, June 4th. Bishop and Mrs. Pendleton were with us, as well as a strong delegation of former members of the Advent Church, including all the former pastors of the society, who now reside in Bryn Athyn. In all, sixty-five persons were present, and it was a most happy and inspiring occasion.

     Attending the morning service in the Cathedral, we listened to a strong sermon by the Bishop on the nature of each successive covenant with the Lord, and how the Holy Spirit was brought to bear. Preceding this service, in the side chapel, the sacrament of Baptism was administered for two new members,-Mr. and Mrs. Wm. Harry Furry,-a young couple, friends of Messrs. Elliott and Harold Cranch, this ceremony being performed in the presence of most of the members of the Northern group. The cathedral service was followed by the monthly administration of the Holy Supper. To many of those living in the city, only a few of whom are able to attend the cathedral worship with any regularity, the monthly service, which includes a sermon, is preferable to the larger quarterly administration of the sacrament.

     Encouraged by our Bishop, and also by Bishop de Charms, who is in general charge of both groups, we shall hope to repeat the Advent Church Reunion next year.
     H. S.

     PITTSBURGH, PA.

     The Friday Suppers and Doctrinal Classes have been concluded for this season. In the last three classes, the subjects presented by our Pastor have given us much food for thought. In one class he treated of the famine or depression in Egypt, and of Joseph's means of dealing with it; comments upon this subject were cited from The Word Explained. In another class he spoke on the easy mode of repentance, as compared with the more serious mode.

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In the final class he reviewed the Rev. Hugo Lj. Odhner's paper on "Our Guardian Angels" (New Church Life, May, 1932), and this subject created a good deal of discussion.

     The Day School held its Spring Festival on May 27th, and the teachers and pupils deserve commendation for a very finished performance. The children made the costumes, scenery, and puppets. The Program included the following: 1. A Hebrew Play, "Song of the Trees" (Judges IX); 2. Selections by the Rhythm Orchestra, coached by Mrs. M. E. Blair, and conducted by Betty Jean Horigan and Kathleen White; 3. "The Pied Piper of Hamelin" in Pantomime; 4. A Puppet Show, "Jack in the Bean Stalk," and a Play, "The Jester's Purse." There were four Dances: The Fountain; A Frieze; Nine Little Mice; and To Market. As a conclusion all joined in a Maypole Dance. There was an audience of about eighty, a number of whom were neighbors and friends of the church.

     The X Club sponsored a Cabaret Supper on June 3d. Supper was served on card tables, and the radio provided music for dances between courses. Mr. John W. Frazier made an excellent Master of Ceremonies, and the young ladies of the Club are to be congratulated upon the splendid meal they served. Miss Steiner, our choir director, had eight of her pupils from the Taylor-Alderdice High School there with their young ladies. The Octette favored us with several songs. The Misses Eleanor Ebert and Joan Schoenberger did some tap-dancing, and the Misses Angella Bergstrom and Nadezhda Iungerich gave a Dutch Dance. There was a "Sweet Shoppe," also, where homemade candies were on sale. This was in charge of Mrs. A. P. Lindsay and Miss Jean Horigan.

     The Rev. F. E. Waelchli recently spent several days in Pittsburgh. On Sunday, June 5, he delivered the sermon, his subject being "Perseverance to the End of Life." He also addressed the Sunday School on "Worship in Heaven," and in the evening conducted a doctrinal class in which he spoke on the subject of "Shunning Evils as Sins."

     The closing exercises of our Day School were held on June 10th. The Pastor addressed the pupils, and essays were read by each of the graduates,-Elizabeth Brown, Quentin Ebert, and Nancy Horigan. This is the first group of pupils to be graduated having had two years of Latin in the elementary school. The Pittsburgh Chapter of Theta Alpha gave a supper for the school, the guests including the parents and grandparents of the graduates.

     On Memorial Day the Pastor visited the home of Mr. and Mrs. J. J. Kintner at Johnstown, Pa. Mr. Kintner is a candidate for Congress, with fairly good prospects of election in the Fall.
     E. R. D.

     GLENVIEW, ILLINOIS.

     At the regular monthly meeting of the local chapter of the Sons of the Academy, held on May 15, Mr. Marshall Fuller presented a paper on "The Temple Architecture of Ancient Egypt," illustrated with a very beautiful model of the temple at Karnak. This paper was of unusual interest, and held the attention of the meeting for nearly an hour, being followed by a discussion which indicated a rather wide acquaintance with the subject. Among the visitors welcomed by the President, and invited to take part in the discussion, was the Rev. Hiram Vrooman, of Chicago. After the discussion of Mr. Fuller's paper, Mr. Vrooman gave us a very interesting account of his work of radio broadcasting in spreading a knowledge of the Doctrines of the New Church.

     The Sons have taken up a new activity, one which involves getting back to first principles. A suggestion made by Miss Dorothy Nelson to her father was considered by the Executive Committee of the local chapter, and whole-heartedly endorsed by a special meeting of the chapter. The plan is to operate a Community Farm, to provide against a possible food shortage next winter.

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The work is to be done entirely by volunteer labor, offered in accordance with ability to contribute. The produce of the harvest is to be distributed according to the needs of any of our people who may be in distress. This plan eliminates the idea of "charity," as all are producers. Messrs. Seymour and Alvin Nelson offered the use of a four or five acre tract of land, and several gentlemen contributed small amounts of money for the purchase of seed. The plan was presented at our weekly Friday supper, volunteers were called for, and on the following afternoon the response was such that the project became a reality.

     The Friday supper and doctrinal class on June 10th will be the last of the present season. Soon the students attending the Academy will return to their homes, some before the Nineteenth, some after. Several of our members will go to Bryn Athyn by automobile to attend the Commencement Exercises, and to bring back the student members of their families.

     On May 26th our oldest member, Mr. Henry S. Maynard, passed into the spiritual world, and within the hour a son was born to Mr. and Mrs. Theodore Coffin, two of our youngest members. Thus is exemplified the cycle of the Lord's Providence with respect to our earthly life.
      J. B. S.

     HENRY SHERMAN MAYNARD.

     An Obituary.

     One of the patriarchs of the Immanuel Church passed into the spiritual world with the death of Mr. Henry Sherman Maynard at Glen view on May 26, 1932, at the age of eighty-four years. He was born on April 10, 1848, at Fenner, Madison County, New York State. In 1861, his father's family moved to Cazenovia, N. Y., where, as a boy, he entered the Oneida Conference Seminary, afterwards known as Cazenovia Seminary. In 1871, he began the study of Pharmacy at Ann Arbor University in Michigan, and, after the completion of this course, took up his residence in Chicago, where, after a year, he established a pharmacy of his own at the corner of Paulina and Lake Streets. After this was destroyed by fire, he became the Chicago representative of the well-known pharmaceutical firm of Parke Davis & Company. He was one of the five men who organized the Illinois Pharmaceutical Association, which was afterwards taken over by Northwestern University in what was formerly known as the old Tremont House, Chicago, where the University had its Department of Pharmacy.

     In 1874, at Cazenovia, N. Y., Mr. Maynard was married to Jenny L. Cross, whose death occurred six years ago, and whose memory is dear to Glenview people. They are survived by three sons and a daughter,-J. Edward, Henry S., Jr., Arthur T. and Helen. Until her father's last illness, Miss Helen Maynard has been valued teacher in the Immanuel Church School

     As a member of the Chicago Society of the General Convention, Mr. Maynard was among those who joined the Academy movement at its inception in that city in 1877. It was in the room over his drug store that some of the early meetings were held by the group of New Church people who later formed the Immanuel Church. He took an active part in the erection of the church building on Carroll Avenue, but he and his family were among those who took up their residence in Glenview during the "move to the country" which began in 1593.

     Down through the years Mr. Maynard has been a faithful and beloved member of the Immanuel Church, a member of the Pastor's Council, and at one time Treasurer of the Society. A man of clear thought and strong personality, he was deeply devoted to the Doctrine of the New Church and keenly interested in all matters which had to do with the welfare of the Church. Enfeebled in recent years, he gave himself much to reading, sitting at home,-a gentle and genial old man whose works in the world have been well done, and who thus brought to completion a long and useful life.
     GILBERT H. SMITH.

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     REPORT OF THE VISITING PASTOR.

     The first meeting of a several days' visit at MIDDLEPORT, OHIO, was a doctrinal class on Friday evening, May 6, with an attendance of ten. Our subject was the teaching that so far as anyone shuns evils as sins, so far he loves truths. (Doct. Life 32) On Saturday afternoon, instruction was given to six children and young people.-At the service on Sunday morning, nineteen persons, including children, were present, and at the Holy Supper there were ten communicants. Afterwards all went to the farm of Mr. and Mrs. John Boatman for a picnic dinner and a social afternoon. The weather was ideal, enabling us to be outdoors in the beautiful surroundings of early Spring, and all had a most delightful time. Monday evening we again had class, at which we considered the question that many are asking in these days of prevailing distress, namely: Why does the Lord permit such things to be? It was shown by teachings from the Writings that it is not granted man to see the operation of Divine Providence except from behind. Should he see it in front, he would interfere with its order and sequence, and would prevent and destroy it. (D. P. 180.) Nevertheless, he must acknowledge it, with firm faith that the Lord, in permitting mankind's present adversity, is seeking to bring out of it that good which is the end of His Providence,-the reformation and salvation of the human race. (D. P. 201.)-At our meetings we had with us three strangers. One of these, who has done some reading of the Doctrines, attended the service and both classes; another, one of the classes; and another, the service.

     Nearly two weeks were spent at CINCINNATI. During this time four doctrinal classes were held. At the first, the subject was the origin of the love of truth in the love of good, and its progression by the successive steps of perception, thought and acknowledgment, whereby it becomes saving faith. At the second we considered the teaching that in the particulars of the Word there is the marriage of the Lord and the Church, and thence the marriage of good and truth. (S. S. 80.) At the third our thought turned to the interesting subject of chance and luck, the cause of which, the Doctrines tell us, is unknown, but is now given, namely, that it is the Divine Providence in ultimates. (D. P. 212, 213.) At the fourth we read and considered the chapter in Heaven and Hell on the Speech of the Angels. (234-245.)-On Sunday morning, May 15, there was Sunday School, with six children in attendance. This was followed by a service at which ten adults were present, nine of whom partook of the Holy Supper.-Instruction was given the children on two afternoons.-also, at the home of Mr. and Mrs. William Allen Smith, there took place the baptism of their infant son.-This visit concluded seventeen years of pastoral work at Cincinnati- first, three years as visiting pastor, followed by thirteen years as resident pastor, and then again a year as visiting pastor. Next autumn, the Rev. Norman Reuter will become resident Pastor, to which event the Circle is looking forward with pleasure.

     At DETROIT a service was held on Sunday afternoon, May 22, with an attendance of eighteen. Included in the service was the baptism of the infant son of Mr. and Mrs. Fred Steen. At the Holy Supper there were fourteen communicants. After the service, which was held at the home of Mr. and Mrs. William Walker, a number remained to an enjoyable social supper. And in the evening, at the same place, there was a doctrinal class, attendance eleven, at which I again presented the doctrine concerning the love of truth, dwelling especially upon the teaching that good and truth must be conjoined, as otherwise neither is genuine.-

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On Monday afternoon, at WINDSOR, ONT., instruction was given the son of Mr. and Mrs. Harold Bellinger; and at their home, in the evening, we had a doctrinal class, attendance three, our subject being The Speech of the Angels.-Another class was held at Detroit on Tuesday evening, at the home of Mr. and Mrs. Fred Steen, at which the subject was the teaching that if man perceived and felt the operation of Divine Providence, he would not act in freedom according to reason. (D. P. 176.)-The friends of Howells Walker, and especially his Academy schoolmates, will be interested to hear that he has entered a four years' enlistment in the Navy, and is at present at the United States Naval Training Station, Great Lakes, Illinois.

     One evening, May 25, was spent at CLEVELAND, a doctrinal class being held at the home of Mrs. Rouette Cranch, with an attendance of seven. That the Word cannot be understood without the doctrine revealed by the Lord in His Second Coming, was shown by considering a number of passages which in the letter are contradictory, but in the light of the doctrine harmonious.

     At ERIE, PA., on Thursday, May 26, there was a doctrinal class, twelve attending, at which our subject was the shunning of evil as requisite to a love of truth. On the following evening there was another class, when the chapter in Heaven and Hell on Space in Heaven (191-199) was read and considered. Great interest was shown in the subject, and many questions were asked and answered.-On Saturday afternoon instruction was given two children. And in the evening we again had class, the subject being Self-compulsion.-On Sunday afternoon at service there was an attendance of thirteen, of whom eight partook of the Holy Supper.-At all of our meetings we had the pleasure of having with us Miss Alma Johnson, of Bryn Athyn, who was visiting her parents.

     After two days at the summer home of friends near Erie, I next visited NILES, OHIO, where, on Thursday afternoon, June 2, instruction was given the child of Mr. and Mrs. Herbert Williamson. In the evening, at their home, we were joined by four members from Youngstown, ten miles distant, and a class was held on the subject of Self-compulsion.

     On this trip the ministrations of the church were brought to seventy adults and young people, and to eighteen children. The Holy Supper was administered to forty-one communicants, and there were two infant baptisms.

     On the way home I spent three days with the Pittsburgh Society, attending a delightful social on Friday evening, June 3, and on the following Sunday having the privilege of addressing the Sunday School, preaching at the service, and conducting an evening doctrinal class.
     F. E. WAELCHLI.

     SWEDENBORG SCIENTIFIC ASSOCIATION.

     With an attendance of 39 members and 22 visitors, the 35th annual meeting of the Swedenborg Scientific Association was held at Bryn Athyn, Pa., on Saturday afternoon and evening, June 4, 1932, President Lewis F. Hite presiding. The reports showed a membership of 210, and a large increase in the number of books sold during the year. Dr. Acton urged all members to promote the uses of the Association, and to increase the membership whenever possible. The President drew attention to the work that has been appearing in The New Philosophy, entitled "Swedenborg and His Scientific Reviewers," and spoke of its great value to the scholars of the New Church. The officers of the Association were reflected for the coming year.

     President Hite delivered his Annual Address, which was entitled, "Swedenborg's Relation to Plate and Aristotle." The discussion that followed centered upon the following questions: In what degree was Swedenborg a product of his age? The learned world of Swedenborg's time, and the effect of its environment upon his thought and work.

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The philosophic differences between Plate and Aristotle. The value of the Philosopher's Note Book to those interested in the study of Swedenborg's historical position. The indifference to Swedenborg's philosophic concepts on the part of the scientific world of his time and our own.

     At the evening session, Dr. C. E. Doering delivered an address on "The History of the Swedenborg Scientific Association," which was enthusiastically received, and followed by a discussion which dwelt upon these topics: The necessity of the Philosophical Works of Swedenborg as a basis for the rational development of the Theology of the Writings. The realization of this interrelation between Swedenborg's Philosophy and Theology had at all times been an inspiring factor in the work of the Association. The value of Miss Beekman's work in creating an interest in the Philosophical Works. The present need of a revival of this interest in the Church. In conclusion, it was voted that Dr. Doering's Address be published in pamphlet form. The Transactions of the annual meeting, and the text of the Addresses delivered, will be published in the July issue of The New Philosophy.
     WILFRED HOWARD.

     DENVER, COLORADO.

     The impetus that was given to the social life of our society by the visit, last August, of the Rev. Norman Reuter and his parents, Mr. and Mrs. Adolph Reuter, of Glenview, led us to undertake a monthly social sponsored by the Ladies' Society, a chosen couple acting as host and hostess each time, and a small fee being solicited from those attending. These socials have been the feature of the season, the chief diversion being Bridge, and the occasions proving both useful and enjoyable.

     Swedenborg's Birthday was celebrated with a banquet and speeches, both the fare and the remarks being of a high order of excellence. Afterwards it gave us pleasure to hear the young people sing their favorite songs from the Social Song Book, the Hymnal, the Liturgy, and the Psalmody. There was also a celebration for the children.

     The Easter Service was particularly enjoyable. The abundance of potted plants with which the chancel was decorated, an interlude specially prepared and sung by the young ladies of the society, and the largest attendance of the year,-all contributed thereto. In the children's celebration of Easter, the custom of having the children offer plants at the chancel was revived, Miss Berith Schroder being its sponsor.

     On the last Wednesday in May the doctrinal classes were concluded for the season, the attendance having been slightly larger than in recent years. In these classes we have reviewed the subjects in T. C. R., nos. 1-240. During April and May the Pastor delivered a series of five sermons on Marriage and Conjugial Love. Preparations for the celebration of New Church Day contemplate a special service on Sunday, June 19th, including the administration of the Holy
Supper, and there will be a banquet supper the following evening.

     In addition to the regular socials before mentioned, we have had number of special gatherings of this nature. One of these was a farewell party for Mrs. Selee, a member of the General Convention who came from New York to sojourn with us from December to March, and won the esteem of us all. She was highly valued member of the congregation, and we were sorry to see her go. This is our second loss within the year. Dr. and Mrs. Vos left us in December to make their home in Cincinnati. Mr. Geoffrey Childs, of Bryn Athyn, recently paid us a brief visit, staying only for a few hours, but we managed an informal reception for him, and had a pleasant evening "just talking." Mr. C. R. Brown, of Toronto, also "dropped in" recently for an hour's chat with the pastor. At the time of writing, Mrs. Bengt Carlson, nee Martha Schroder, and her grandfather are visiting Mr. and Mrs. Schroder, and were pleased to have them with us at service.

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We hope they are the first of many Summer visitors.

     The undersigned has often spoken in eulogy of our Ladies' Society, commending its devotion to its functions. If space permitted we would place before you the Minutes of their meeting of January 9th, in support of the opinion we have expressed concerning the earnestness with which they provide for various uses in the society. Ten lady members were present on that occasion, Mrs. Howland presiding as Honorary President for life, and welcoming two guests,-Mrs. Selee and Mrs. Rankin, the latter a member of the New Church in Denver some forty years ago. The Secretary Mrs. Lindrooth, was absent on a holiday trip to Chicago, and regret was ex-pressed that Mrs. Vos, the Vice President, was no longer with us. The thoroughness with which the ladies then planned the details of the Swedenborg's Birthday banquet, as well as the children's celebration of the same event, bore fruit in the most pleasant affairs of the kind we have ever had. The meeting closed with an address by the pastor, one of a series on the Doctrine of the Lord, which was followed by a discussion and refreshments.
     HENRY HEINRICHS.

     BRITISH ASSEMBLY PROGRAM.

     At the Opening Session of the British Assembly, to be held in Michael Church, London, on Saturday, July 30th, at 7.30 p.m., Bishop Tilson will deliver the Presidential Address.

     On Sunday, July 31st, at 11.00 a.m. there will be a Service of Divine Worship, with Sermon by the Rev. A. Wynne Acton. In the afternoon, at 4.00 o'clock, the Holy Supper will be administered. At 7.00 p.m., the Second Session will be held, the Rev. Albert Bjorck delivering an Address on "Revelations, Churches, and Judgments."

     The Third Session of the Assembly will be held on Monday, August 1st, at 11.00 a.m., when the Rev. Theodore Pitcairn will deliver an Address. On Monday afternoon, the British Chapter of the Sons of the Academy will hold an open meeting. The Assembly will close with the customary Social at 7.30 p.m.

     On the day preceding the opening of the Assembly, Friday, July 29th, at 7.00 p.m., a meeting of the New Church Club will be held at the Old Bell Restaurant, Holborn, London, E. C. 1. All men attending the Assembly are cordially invited to be present. The Address will be delivered by the Rev. Ernst Pfeiffer, of The Hague, Holland.
     V. J. G.

     BRYN ATHYN.

     Following a special Friday supper on May 20th, the Civic and Social Club held its annual meeting, with President Loyal Odhner in the chair. Bishop de Charms, addressing the gathering, spoke of the fine cooperation attained between the officers of the Club and the Pastors of the society, and gave a survey of the Club's history which inspired a new view of its uses and responsibilities. The reports of those in charge of the various departments brought evidence of a year of splendid achievement. The dances had been notable successes, and the policy of distinctiveness in our social life had been strictly upheld. Our warm appreciation is expressed to Mr. and Mrs. Morel Leonard for their devoted efforts in promoting so many delightful entertainments. Special thanks are due Mr. Leonard for our new and permanent stage equipment, to Mr. Randolph Blackman for perfecting the lighting system, and to Mr. Victor Waelchli for his work in connection with the furnishing of the Club Room. The President voiced our gratitude to other members for their valued labors in various undertakings, and especially to Mrs. Behlert for her fine work in the dramatic field.

     The Board elected for the coming year is as follows: Loyal Odhner, President; Morel Leonard, Vice President; Bertrand Smith, Treasurer; Carl Asplundh, Secretary; Mrs. Winfred Hyatt, Mrs. Victor Waelchli, and Messrs. Theodore Doering, Eldric Klein, and Victor Waelchli.

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     The final entertainment sponsored by the Club this season was the delightful performance of Gilbert and Sullivan's light opera," Patience," before a crowded Assembly Hall on May 28th. All concerned are to be congratulated upon the finished excellence of the acting, singing, and staging of this play. We can only speak in superlatives of the histrionic ability shown by all the actors, and it is difficult to single out any for special praise. The singing, both of the solo parts and the choruses, was especially fine. For this we are indebted chiefly to Mr. Frank Bostock as musical director, to Mrs. Bostock as pianiste, and to the capable orchestra of local players, as well as to the hearty cooperation of the singers. Mr. Harvey Lechner was stage director, Mr. Fred Finkeldey arranged the dances, Mrs. Hubert Synnestvedt had charge of the costuming; Mr. Morel Leonard, Mr. Winfred Hyatt and Mr. Randolph Blackman combined their talents to produce the unusual scenery and lighting effects, imparting to the stage a professional tone never before attained.

     School Closings.

     Twelve pupils of the Eighth Grade of the Elementary School received certificates of graduation at the closing exercises on June 14th, and three others may remove conditions during the Summer. Mr. Fred J. Cooper addressed the school on the subject of Happiness in Doing Our Duty, illustrating this theme in striking and effective ways, as in citing the ants and the bees, among the smallest of the Lord's creatures, which spend their lives and derive their happiness in the devoted pursuit of their daily tasks.

     The Academy Commencement, on June 15th, was attended by a large audience. Following the imposing procession of students, Board and Faculty, Bishop Pendleton conducted the exercises, assisted by Bishop de Charms and Dean Doering. A feature of the service this year was the singing of the Third Psalm in Hebrew, Whittington music, by the girls of the Seminary graduating class. The Commencement Address was delivered by Dr. Marlin W. Heilman, of Tarentum, Pa., who first described his twenty-two years' experience as a surgeon, and postulated two qualities necessary to success in this and other fields: (1) Willingness to accept responsibility, and (2) The ability to make quick decisions. Furnished with the power of the Academy religious training, the graduate has nothing to fear in the advancement of modern science, which should only confirm him in the acknowledgment of the Creator. This he illustrated by the scientific data on evolution. As the student goes out into the world, and meets its temptations, let him keep three purposes in mind: The earning of a living, the performance of a use, and the application of the truths of faith in the life of regeneration. The Address was received with enthusiastic applause.

     Bishop Pendleton then presented diplomas to the graduates, and a valedictorian of each class made appropriate acknowledgments. The graduations were as follows: Girls' Seminary 15; Boys' Academy 9; Junior College 5,-Rosamond Pendleton Brown, Jeannette Pendleton Caldwell, Sylvia Carlton, Alice Fritz, Alexander Heilman Lindsay. Degrees were awarded as follows: Bachelor of Arts-Beryl Gertrude Caldwell, Lois Eileen Stebbing, Anita Synnestvedt; Bachelor of Theology-Alfred Wynne Acton, Philip Nathaniel Odhner. Honors: Deka Gold Medal-Gabriele Pitcairn; Alpha Kappa Mu Merit Bar-Eunice Nelson; Oratorical Prize (Silver Cup) and Sons of the Academy Gold Medal-Rupert Morton Smith. Theta Alpha Scholarships: June Macauley (special), Kathleen Lee (partial), Jean Smith (partial).

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SONS OF THE ACADEMY 1932

SONS OF THE ACADEMY ALVIN E. NELSON 1932

     Announcements.

     Meeting Canceled.

     Owing to existing conditions, which make it desirable that we should conserve our resources in the interests of providing scholarships for the coming year, the Executive Committee of the Sons of the Academy has decided that the Annual Meeting announced for July 17-19 will not be held. The friends in Kitchener, Ont., who were to have been our hosts, have regretfully accepted this decision.
     ALVIN E. NELSON,
          President.
25TH BRITISH ASSEMBLY 1932

25TH BRITISH ASSEMBLY VICTOR J. GLADLSH 1932

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Twenty-fifth British Assembly, which will be held at Michael Church, Burton Road, Brixton, London, England, on Saturday, Sunday and Monday, July 30th, 31st, and August 1st, 1932. Those expecting to be present are requested to communicate with Mrs. R. J. Tilson, 7 Templar Street, Camberwell, S. E. 5, London.
     VICTOR J. GLADLSH,
          Secretary.

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AGONY IN GETHSEMANE 1932

AGONY IN GETHSEMANE N. D. PENDLETON 1932

NEW CHURCH LIFE
VOL. LII          AUGUST, 1932           No. 8
     (A sequel to the Sermon on "Gethsemane" in the issue of March, 1932.)

     "And when He was at the place, He said unto them, Pray that ye enter not into temptation. And He was withdrawn from them about a stone's cast, and Kneeled down and prayed, saying, Father, If thou be willing, remove this cup from me: nevertheless, not my will, but Thine, be done. And there appeared an angel unto Him from heaven, strengthening Him. And being in agony He Prayed more earnestly: and His sweat was as it were great drops of blood falling down to the ground." (Luke 22:40-44.)

     The representation of the temptation at Gethsemane, given by Luke, differs from that of Matthew and Mark. The three agree in giving the prayer of the Lord that the "cup" might pass from Him, which sufficiently indicates its desperate nature. In describing His suffering, Matthew and Mark speak of His being very heavy, and sorrowful, even unto death; while in Luke, in place of this it is said that "being in agony, He prayed more earnestly: and His sweat was as it were great drops of blood falling down to the ground."

     It has always been a question as to whether the "drops of blood" are to be taken as a literal description of an actual experience, or as a figure of speech. In either case, a spiritual interpretation of the significance of His blood, in connection with this temptation, must be given. However, it is of interest to know that the Writings determine the question for us by the statement that at Gethsemane "He was in anguish from inmosts, even to the sweating of blood." (A. C. 1787.)

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     This, then, was His "agony," which was so great that His whole human, from inmosts to outmosts underwent a commotion-a strain of inconceivable violence. The word "agony" is found only here in Luke, and nowhere else in the Gospels. It expresses the highest degree of suffering to which the human frame can be subjected. The word in the original Greek, in its outstanding meaning, indicates a combat or struggle, and especially bodily resistance to the last degree of strength. This accords with the teaching concerning the severity of those temptations in which natural and spiritual forces are together involved, and in which there is a supreme degree of resistance to that which is seemingly overwhelming.

     If the account of His temptation at Gethsemane, as given by Matthew and Mark, points to the cross, how much more do Luke's words concerning His sweat falling as blood to the ground! However, our concern now is not with the words of the text as a fore representation of the cross as a natural event. Instead, we seek the spiritual meaning of His falling blood, and why, in this gravest of all His temptations preceding the cross, His blood fell to the ground.

      Men say that they are redeemed by the blood of Christ shed on the cross; and if so, then we have a notable representation of His redemption in Luke's account of His agony. It is known that He came into the world to redeem men, and that He gave His blood a ransom for many. But just what His redemption was, and how it was effected, is not so well known. The doctrine on this subject, given in the Writings, is that He came into the world to redeem mankind, and that in so doing He glorified the human which He had put on by birth. These two, the redemption of man and making Divine the human, while distinct one from the other, yet make one with respect to man's salvation. In redeeming man He glorified His Human, and through this glorification He maintained the gift of His redemption. Both of these were accomplished by His reception into Himself of every possible influx of evil, and its entire expulsion, whereby evil was subdued and the hells put down to that level wherein human freedom was restored, as a result of the equal balance between good and evil.

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     This restoration of spiritual freedom was man's redemption. The effect of the Lord's victorious resistance to evil upon Himself resulted in His glorification. This glorification, in itself considered, was an intimate union of His Human, His Manhood in the world, with the Divinity of His soul, which, from its first conception, was one with the Father. This union was not effected at one time or suddenly, but successively and by degrees as He underwent and overcame a comprehensive series of assaults by the hells. These assaults were so many blinding temptations, which, while they endured, so clouded His mind that He seemed to Himself to be abandoned of God; and this to the end that He might resist the evil inflowing, with all His power as a man, and in so doing draw down into His mind and body increasingly the Divinity resident in His soul; and this until He became entirely Divine, both in mind and body.

     It was because of this dual work of redemption and glorification that in Luke's account of the temptation at Gethsemane there is given a representation which tells of the one and the other; that is, not only of the redemption of man by His blood falling down to the ground, but also of His union with the Father by the descent of the Divine into Him. The descent of the Divine was signified by the angel which appeared unto Him and strengthened Him. Of all the angels, only the angel of Jehovah could impart strength to Him; or, what is the same, the Divine in the heavens, through which, in the first instance, His conception took place. This angel was therefore one with His own soul, which, in its descent into His mind and body, carried with it the Divine empowerment.

     On the other hand, the consequent falling of His sweat as blood to the ground presented in a living image the mode of His actual redemption; for the blood of His agony, like the wine of His Supper, was a material correspondent of that living truth which emanated from Him,-the truth proceeding from His glorifying Human, which was represented by His falling blood penetrating to the ultimates of creation.

     The sweat of man is that which pertains to the man. It signifies his natural proprium. And it was the same with the Lord. His human proprium was signified by the sweat of His body. And it was this which, by a Divine miracle, became His living blood, His redeeming truth, in the degree that His self-life as a man in the world became Divine through glorification.

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Because of this, the sweat of His body, at Gethsemane, was turned into blood.

     Men say they are redeemed by the blood of Christ shed on the cross; but this redemption came not through an appeasement of the Father's wrath, nor because the Father was excited to pity by the sight of the suffering of His innocent Son. Redemption came through the blood of the Lord, because His blood is His redeeming truth. It is the Divine proceeding from His Human glorified, even as the sweat of His body was turned to blood by the angel who appeared unto Him and strengthened Him. And when, on the occasion, His blood fell to the ground, it carried to fruition the purpose of His coming into the world.

     The ground is the basis of all life forms, and from this basis there is the all-reactive power. The Lord came into the world in order to reach and take on Himself this power. For no other cause was He born, since by this Power alone could that additional force be exercised to save those men who otherwise would be lost. To take to Himself this ultimate of power, He stood upon the earth as a man stands. He put on the body of man to have and to hold within His body, not only the hereditary evils of His race, but also the extreme ultimates of creation, to the end that the Divine power might be exercised, not only through the firsts of heavenly forms, but also through the ultimates of nature, so that men could be reached by His saving grace, from without as well as from within.

     Man, withdrawn from heaven, as he was at the time, and from the saving presence of the angels, could be redeemed only by the Man-God in the world, and by the new power which He took to Himself as His Own there, and which He applied to men as a saving miracle. It was this power of a new redemption which He gave in holy sign and symbol in the wine of His Supper, and which He gave also in living symbol as the blood of His agony, even as on the cross, when His blood was shed for the remission of sins.

     Moreover, let us note that the power thus attained by His presence in the world as a man was not lost through His death, but was retained after His resurrection, and after His ascension-retained to be forever exercised in the bondage of the hells, and in continuance of His redemption; and also, let it be noted, as a means of His coming again,-His Second Coming,-not indeed by a repetition of His natural birth, but of His coming again through a man in the world.

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     His retention of the ultimate power of His Divine Manhood was therefore that which made possible a subsequent spiritual unfolding of the Scripture, whereby the Scripture was moved from within to release its secrets concerning Him, hidden from the beginning. This unfolding was that which constituted His Second Coming, and it was a Divine token of His power in and over ultimates, whereby an immediate passing of the Spirit was given, through an immediate revelation. Also, He provided that His Second Coming might be continued through an enlightened perception of the truth of His immediate revelation. This individual enlightenment is signified by the sending of the Holy Spirit with Power to pass, not only through angels to men, but also through man to man.

     This, then, was that Holy Spirit of ultimate power, of which it is said that it "was not until Jesus was glorified"; and yet it was, in the degree and in so far as He was glorified. Therefore it was represented in and by each and every degree of the successive stages of His glorification, as in the text here by His sweat falling as blood to the ground. The Holy Spirit is the Divine Proceeding from His Human made Divine, and we are warranted in concluding that it was represented by His sweat falling as blood at Gethsemane, because of what is said of a parallel incident on the cross. When He was pierced, blood and water came out of His side, which signifies Divine Truth proceeding from Him. The "blood" is that Truth for the spiritual man, and the "water" the same Truth for the natural man. The same elements of blood and water are given in both cases.

     This Divine Proceeding from His Human glorified was the ultimate of Divine power achieved by His Advent into the world, and eternally retained. In the Gospels, as indicated, it is called the "Holy Spirit"; and the understanding of this Spirit as a new Divine power, with new capacities for man's salvation, is necessary to an understanding of the varied statements of the Writings concerning the Holy Spirit, one of which is of particular interest at this moment, namely, the fact, as stated, that the Holy Spirit is the Word such as it is in the spiritual sense. (A. E. 778:3.)

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The Writings are therefore the direct product of this Spirit. This is the ground for the statement, before made, that His retention of the ultimate power of His Divine Manhood in the world is that which made possible a spiritual unfolding of the Scriptures, such as was not and could not be given before, whereby He came again into the world, and effected a new redemption, and also thereafter made possible a continuation of His redemption, through an unceasing increase of spiritual enlightenment. Amen.

LESSONS: Isaiah 32. Luke 22:24-46. A. E. 183:8, 10
MUSIC: Liturgy, pp. 526, 483, 492, 517. Psalmody, p. 87.
PRAYERS: Liturgy, nos. 55, 173.
NAMING IN THE OTHER WORLD 1932

NAMING IN THE OTHER WORLD 1932

"In the spiritual world there are not names as in the natural world, but everyone is named according to the quality of his love and wisdom. As soon as anyone comes into society or consort with others, he is at once named according to his quality there. The naming is done by the spiritual language, which is such that a name can be given to every thing, because there each letter in the alphabet signifies one thing, and a number of letters joined together into one word, which constitutes the name of a person, involve the entire state of the thing. This is among the wonders in the spiritual world." (D. P. 230.)

"In the celestial heaven all know each other, as to whence they are and of what quality, so that in that universal heaven, where there are myriads of myriads, they are all known by each one. They know from perception of what quality they are, and what is the difference of their good, wisdom and intelligence, and, if they desire it, to what province in the human body each corresponds." (S. D. 4670.)

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JOURNEY TO THE STARRY HEAVEN 1932

JOURNEY TO THE STARRY HEAVEN Rev. GEORGE DE CHARMS 1932

     AN ADDRESS TO CHILDREN.

     The sky on a clear night is filled with stars,-so many that you cannot possibly count them. These stars, however, are not earths. They are great fiery suns; and around each of these suns there are planets or earths, just like those about which we have been learning. This means that, although there are in the sky millions of suns which you can see, there are several times as many earths which you cannot see, even with the largest telescope.

     These plants are invisible to us because they are so far away. Just think! Some of the suns are a hundred times as big as our sun, and yet they are so far away that they look to us like little points of light in the sky. The distance to these suns is so great that it cannot be measured in miles, but must be counted in what are called "light years."

     A "light year" is the distance which a ray of light covers in traveling for a whole year at the tremendous speed of 186,000 miles a second. When we remember that there are 60 seconds in a minute, 60 minutes in an hour, 24 hours in a day, and 365 days in a year, we see that all these must be multiplied together, and the answer then multiplied by 186,000, in order to find how many miles there are in a single "light year."

     Some of the stars are hundreds of "light years" away, and so we can begin to imagine how great is the universe which the Lord has made. We can see the suns, even at this enormous distance, because they are great balls of fire, but we cannot see the earths that are around them, because they are not only much smaller, but have no light of their own.

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For this reason we cannot see them, and yet there must be thousands upon thousands of them in the sky.

     And on each of these many earths there are people now living, and people who have lived on them in past centuries who are now in the other world, and who are still dwelling there, either in heaven or in hell. So you see how big heaven must be as the Lord sees it. Yet He is able to watch over all these people at once, and to know each one, and to take care of each one, from His own Divine Love and Wisdom.

     Now you would suppose that no man could possibly visit these far distant earths. Even if one were to go as fast as the light, it would take him more than a lifetime of continual travel to reach the nearest of these planets. Yet Swedenborg, with the Lord's help and permission, made this wonderful journey, not in the natural world, but in the spiritual world. There it is possible, and does not take very long, to go from one end of the universe to the other, because there is no fixed space in that world. For this reason, Swedenborg was able to visit the spirits of the earths in the starry heaven, to speak with them, and to learn how they live and what their planet is like. And he was able to come back and tell us about the things he had heard and seen.

     He describes how he made this wonderful journey. He did not go alone, but was conducted by angel guides who had been appointed by the Lord. And there were several other spirits with them, some of whom had not received the Lord's permission to go. They all started in a company, and it was as if they flew through the air, going toward the south. They journeyed in this way for about two hours, when they saw in the distance a bright cloud, behind which there was a great sea of fiery smoke. This, the angels said, marked the boundary of our solar system, and it was placed there to prevent anyone from going beyond that boundary unless the Lord permitted it. Swedenborg, with his angel guides and several others who were allowed to go, were carried across the very middle of this great sea of fire without being harmed in the least. But those who had come without the Lord's permission, as they drew near to it, began to cry out in great pain, and were forced to turn back, because the fiery smoke burned them and choked them until they turned and fled.

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No one before the time of Swedenborg had ever been able to make this journey in such a way that he might return to our earth and tell us of the things that he had seen. Yet, strangely enough, many others had gone to the earths in the starry heaven before. In fact, wherever Swedenborg went he found that spirits from this earth had already come. This is very interesting, because it shows that the people of our earth can be of use to those who live on distant planets belonging to other suns. It is a notable fact that we love to travel more than do those on most other planets. Because we love to travel in this world, we take this love with us when we die, and wish to go on traveling in the other world. And wherever a use can be performed by their doing so, the Lord allows the spirits from our earth to visit distant planets. You yourselves may be permitted to make such a journey when you come into the other life.

There is a special reason why the spirits of our earth should be given this use of traveling. It is because the Lord has been born here. He came into the world, not only to save the people who dwell on our planet, but also to save others throughout the universe; and in order that He may do this, it is necessary that the knowledge of His birth should be carried to the spirits of other planets. You remember how, when the Lord was born, the angels of our heaven rejoiced exceedingly, and sang that song which we repeat at Christmas time, "Glory to God in the highest, and on earth peace, good will toward men." They were delighted because they knew that now the Lord would be able to conquer the hells, and to raise into heaven all those who were willing to love Him and keep His Word. So also, when spirits from our earth who know about the Lord's birth go to other planets, the angels there are delighted to learn of His Coming, of how He overcame the hells, and took to Himself all power in heaven and on earth. At some later time we shall speak further about the reason why the Lord chose our earth as the one on which He was to be born.

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But why did the Lord want Swedenborg to visit these distant planets? It was, of course, in order that we might know something about the people who live on them; but, more than this, it was in order that he might tell the people of those earths the wonderful truths of the New Church. This was the more necessary because many of the spirits who had gone there before him had given them a false idea about the Lord. They had spoken of God as three persons, and had told other things about Him that were not true. The spirits of the other earths did not believe these falsities, because they knew the Lord. They saw Him as the Angel of Jehovah, and they loved and worshiped Him; and for this reason they were horrified to think that anyone should have such a false belief. They were greatly disturbed, and they fled away from these spirits, not wishing to listen to them. And so, when Swedenborg came to them, they fled away from him also, thinking that he was like the others. But Swedenborg told them that he had been sent by the Lord to teach them the truth, and so they listened to what he had to say, and having heard, they were greatly delighted with it, and saw at once that it was true. Because of the journeys which Swedenborg made to the inhabitants of these other planets, the New Church is being established among them, as well as on our own earth.

It is interesting to note that, while the spirits who had gone before Swedenborg told many things that were not true, yet they also imparted the knowledge that the Lord had been born on our earth, and told many things from the Word that were true,-things that it was necessary for them to know before they could understand what Swedenborg had to teach them. This is the reason why the Lord gave these spirits permission to pass beyond the fiery sea, and to converse with the inhabitants of the earths in the starry heaven.

LESSON: Psalm 48.
MUSIC: Hymnal, 119, p. 194; 135, p. 201; 117, p. 194.

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GLEANINGS FROM NEW CHURCH HISTORY 1932

GLEANINGS FROM NEW CHURCH HISTORY R. B. CALDWELL 1932

     PIONEER DAYS IN CANADA.

     BEGINNINGS OF THE ORGANIZED CHURCH THERE-1841-1883.

     (A Paper read at a Lawn Party given at Cairnwood during the Sixth General Assembly, 1910.)

     The first Society of the New Church in Canada was formed in Berlin (now Kitchener), Ontario, in the year 1841. During that year three receivers of the Doctrines, together with some friends, met for worship in private houses, and in due course determined to build a place for public worship. This was done, and the place was consecrated on Christmas Day, 1842. One of the three was a Mr. Christian Enslin, who kept a bookstore in Berlin, and who was also the editor of a German newspaper. For a small sum he had purchased a strange book which he found in the possession of a book-peddler. This book turned out to be a copy of Dr. Tafel's German translation of the Apocalypse Revealed. The book-peddler, finding that nobody would buy it, sold it to Mr. Enslin for a small price. Mr. Enslin read it, and soon found that the book nobody would buy was a priceless treasure. He eagerly devoured its contents, and wrote to Dr. Tafel for more of these books which nobody would buy. Mr. Enslin then began to sell the Writings, and also to lend them.

     In the year 1842, a Dr. John Harbin preached for this new Society. He had not been ordained, but undertook this service at the request of Mr. Enslin and others. He was a native of England, and had settled in Vaughan, a township near Toronto, upon his arrival in Canada about the year 1830. This service by Dr. Harbin continued until his death in 1852, when Mr. Adam Ruby, one of the three who first formed the Society, undertook the leadership.

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He preached in both German and English, while Dr. Harbin could speak only in English. Mr. Ruby continued to serve the Society in the capacity of Leader until July 1st, 1857, when the Society engaged the Rev. F. W. Tuerk, who had been ordained by the Rev. Thomas Worcester, President of the General Convention. So much for the First Society of the New Church in Canada.

     The Second Society was formed in May, 1858, in New Hamburg, Ontario, fourteen miles west of Berlin.

     The Third Society was formed in the village of Wellesley, eighteen miles west of Berlin, on the 19th of September, 1858. Gustaphe Reiche, a licentiate of the General Convention, served this Society until March, 1860, when he returned to the United States. Afterwards, Mr. Tuerk made monthly visits to Wellesley, Mr. Hancock preaching for him in Berlin during his absence.

     The Fourth Society was formed on the 7th of July, 1859, at Port Elgin, Ontario, about one hundred miles north of Berlin, J. J. Lehnen having been chosen Leader.

     The Fifth Society was formed in 1860, at Strathroy, Ontario, Richard Saul, formerly a Methodist minister, becoming Leader.

     The Sixth Society was formed in 1861, at Montreal, P. Q., the Rev. Edwin Gould, then a licentiate of the Maine and New Hampshire Association, becoming Leader.

     From this it will be seen that, during the years 1841-1861, six Societies of the New Church were formed in Canada.

     The first annual meeting of the Association of the New Jerusalem Church of Canada was held in Berlin, continuing from Friday, June 26, to Monday, June 29, 1863. The organization of this Association had been effected one year before, in June, 1862. At this first annual meeting there were two ministers present: The Rev. Frederick W. Tuerk and the Rev. Edwin Gould. The names of others who were present at this first annual meeting are as follows:

Adam Ruby                         Herman F. Ahrens
Abram D. Shoemaker           Wm. Graff
Chas. Hendry                John Walmsley
J. G. Schwenkgetel               Henry Rothermel
(1st violinist)                     Henry Stroh
J. W. Hancock                Anne Wheeler
Henry S. Huber               George Kuhl

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John E. Bowers               George Hachborn
(Bridgeport, Waterloo Co.)      Henry Doering
Christopher Doering               John B. Bagwell

     The President of the Association was Adam Ruby, and in fulfillment of his duty, as set forth in the Rules of the Association, he read a portion of the Word, and offered up a prayer, after which the Recording Secretary, the Rev. F. W. Tuerk, presented the Report of the Executive Committee. It is of interest to note that the President remarked that he felt some doubt as to the propriety of a layman's holding the office of President of the Association. Whereupon, it was voted that the Rev. Mr. Tuerk, the Rev. Mr. Gould, Mr. Ruby and Mr. Hancock, be a committee to investigate the Writings of the Church as to this matter, and to report to the meeting to be held the following year in Montreal.

     The Fifth Conference of the Association of the New Jerusalem Church in Canada was held in Temperance Hall, Toronto, Friday, June 22 to Monday, June 25, 1866. The committee which had been appointed at the first annual meeting, to investigate the Writings to learn their teaching as to the propriety of a layman's occupying the office of President of the Association, had evidently suggested a change; for at this meeting we find a Committee on Ecclesiastical Affairs, composed of two ministers and two laymen, and we also note that, instead of Mr. Adam Ruby, the Rev. F. W. Tuerk opened the Conference by reading a Psalm and leading in the Lord's Prayer, after which a Hymn was sung. Four ministers were present at this Fifth Conference: The Revs. Frederick W. Tuerk, Edwin Could, Richard Saul, and Samuel M. Warren.

     It is not my intention to detain you by giving long lists of names, but I am sure there are many who will be interested in the list of those who were present at this first Conference held in Toronto, in 1866. Those present were:

Moses Street                     Elisha Simpkins
D. C. Ruby                         John Elder
Jos. Blackhall                Thos. M. Martin
Elmina Huber                Ruth Gladhill
Ida Tuerk                         H. S. Huber
Wm. S. Robinson               Chas. Hendry
Adam Ruby                         John Parker
J. W. Hancock                J. Young Scammon
Chas. A. Ahrens               John Zinkann

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Caroline Ahrens                Geo. Deppish
Geo. Carter                         Lizzie Doering
Jane Robinson               Charlotte Frankish
Jas. Farrance                     W. G. Castell
John Prankish                Christopher Doering
Jas. Coleman                Herman F. Ahrens
Peter H. Good                Henry Stroh
L. Carter                         S. Carter
J. Hancock

     It would appear, however, that the committee appointed to report upon the propriety of a layman's occupying the position of President of the Association had not accomplished any important change in the attitude of the Association toward the Doctrine of the Priesthood. This was made evident in Mr. Tuerk's report as Minister of the Berlin Society, in which he referred to the fact that, during his absence on missionary journeys, Mr. J. W. Hancock, L.L.B., was so kind as to conduct Divine Service in Berlin in his stead, and the further fact that Mr. Hancock had done this for five years.

     During this first Conference in Toronto a Social Meeting was held in Temperance Hall, the Honorable J. Young Scammon, of Chicago, occupying the Chair. There were 120 people present.

     That the important question of the Priesthood was prominently before the Church at that time, is further manifest from a Motion made at the Conference held in Toronto in 1868, to the effect that an Ecclesiastical Council be made a part of the permanent organization of the Association, which Motion was lost on a vote of the meeting. To elucidate the subject at this meeting, the Rev. F. W. Tuerk read from the True Christian Religion, and also the last chapter of the New Jerusalem and its Heavenly Doctrine, on "Ecclesiastical and Civil Government." Whereupon, Mr. Martin moved, seconded by Mr. Duncan, that the Conference go into a Committee of the Whole, to consider Rules for License and Ordination.

     We must bear in mind that this Association of the New Jerusalem Church in Canada was an entirely independent body, organized after the pattern of the English Conference. But at its Tenth Annual Meeting, held in Berlin in 1871, it made application to be received into the General Convention of the United States of America, and was received as an Association of that Body, and has continued to be such ever since.

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     In 1872, the Rev. George Field became Pastor of the Toronto Society; and in 1877 the Committee on Ecclesiastical Affairs consisted of the Revs. F. W. Tuerk, George Field, R. Saul, and S. Beswick. We also find other new names appearing: Messrs. J. S. Saul, C. J. W. Baker, Robert Carswell, Theodore Bellinger, J. B. McLachlan, H. Doering, Richard Roschman, H. K. Rothermel, and others.

     That the Doctrine of the Priesthood was still regarded as important will appear from the fact that, at the meeting held in 1877, Mr. T. Mower Martin was requested by the President to read, for the information of the Conference, the Rules of License and Ordination; and these were, by Motion, referred to a Revision Committee, of which, it is significantly stated, the Rev. F. W. Tuerk was to be a member and its Chairman.

     In 1879, we find that the Committee on Ecclesiastical Affairs consisted of the Revs. F. W. Tuerk, J. E. Bowers, and George Field. The Rev. J. E. Bowers was at this time Pastor of the Toronto Society, the Rev. George Field having returned to Detroit.

     On November 1, 1879, the Rev. J. E. Bowers terminated his engagement with the Toronto Society, and became a Missionary. His first Report to the Association gives impressions of the missionary field at; that time. He reported: "On my first setting out, the work I undertook was difficult. It was to a great extent what may be called ice-breaking. Occasionally persons would be met with who seemed like spiritual icebergs. The atmosphere would be chilling, and a sensation somewhat like freezing would at times come over me." In the year 1881, the Toronto Society was without a minister, and the Revs. E. C. Bostock, J. E. Bowers and O. L. Barler visited the Society.

     The 19th Annual Meeting of what must now be called the Canada Association of the New Jerusalem was held in Berlin, June 23d to 26th, 1881. At this meeting there were present: Rev. Dr. J. R. Hibbard, Rev. W. H. Benade, Rev. L. H. Tafel, and Rev. Ellis I. Kirk, in addition to the Revs. F. W. Tuerk, J. E. Bowers and George Field; making seven ministers in all. The meeting was a notable one in many respects. A social was held at which there were 200 persons in attendance, and speeches were made by the Revs. W. H. Benade, Dr. Hibbard, Ellis I. Kirk and L. H. Tafel.

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The contents give a vivid idea of the state of the Church in Canada at that time, I will quote at length from it:

     ADDRESS BY THE REV. F. W. TUERK.

"Dear Brethren and Friends of the New Jerusalem:
     "We are very glad to see you once more assembled in Berlin. Our gladness, however, and our welcome to you, are not as full of satisfaction as on former occasions. The condition of the Association is not as good as it ought to be. Instead of increase in zeal and activity, the Association seems to have retrograded in these respects. Last year we were not in a condition to hold our annual meeting, because we had no ministers to attend; myself being the only one of the Association in Ontario. And this year it is not much better. Two of our Societies are still without ministers. This is not as it ought to be, and must have its cause, which should be traced up and removed as soon as possible. 'No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.'

     "I think that the main cause of the very slow progress with some Societies is their having certain leading spirits among them who are not altogether loyal to the doctrines of the Church as the Lord has given them. They think it to be wise to modify them a little, so as to enable them to meet their Old Church friends half-way, and to effect a compromise with their views of religion to gain their favor for the New Church, and in this way to make proselytes, and thus increase their membership more rapidly. But this is altogether wrong. By this method you may make them favorable to your ideas, and to certain points of the doctrines, but you cannot make them true New Churchmen, i.e., true members of the Lord's New Church. The doctrines of the New Church are altogether new doctrines of the Divine Word given us by the Lord, and they are exact, distinct, and holy, and must not be mixed up with any erroneous doctrines of the Old Church. If we do, and the more we do so, the more we destroy their efficiency, or converting power. The more we try, by our self-derived intelligence, to please others, by giving way to them in points of the clear teachings of the Lord, in breaking off or bending certain sharp points that seem to be offensive to them, the more we hinder the progress of the New Church, instead of helping it.

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We are taught:

     "That the faith of the New Church cannot, by any means, be together with the faith of the former church, and that, in case they be together, such a collision and conflict will ensue as to destroy everything relating to the church in man. The reason why the faith of the New Church cannot by any means be together with the faith of the former or present church is because they do not agree in one-third, nor even in one-tenth, part. . . . The faith of the former church is a faith of the night, for human reason has no perception of it; wherefore it is also said that the understanding must be kept in obedience thereunto; nay, it is not even known whether it be within man or without him, because nothing of man's will and reason enters into it, no, nor charity, good works, repentance, the law of the Decalogue, with many other things which really exist in the mind of man. But the faith of the New Church enters into conjugial covenant with all these, and conjoins itself to them; and being thus in the heat of heaven, it is also in the light thereof, and is a faith of light. Now a faith of night and a faith of light can no more be together than an owl and a dove In one nest, for in such a case the owl would lay her eggs, and the dove hers; and, after sitting, the young of both would be hatched, and then the owl would tear in pieces the young of the dove, and would give them to her young for food; for an owl is a bird of prey.

     "There is a further reason why the faith of the former church and the faith of the New Church cannot possibly be together, and that is, because they are heterogeneous. For the faith of the former church springs from an idea of three Gods, but the faith of the New Church from the idea of one God. And as there hence arises a heterogeneity or repugnance to each other, there must inevitably be such a collision and conflict as would prove fatal to everything relating to the church. In other words, man would either fall into delirium, or into a state of insensibility as to spiritual things, until at length he would scarcely know what the church is, or whether there be any church at all.

     "From what has been said it follows that they who have confirmed themselves in the faith of the Old Church cannot, without endangering their spiritual life, embrace the faith of the New Church, until they first have narrowly examined, rejected, and thus extirpated the former faith, together with its young or eggs, that is to say, its tenets, the nature of which has already been shown. The like would happen if a person should embrace the faith of the New Church, and retain the faith of the Old Church concerning the imputation of the righteousness or merit of the Lord; for from this, as from their root, all the tenets of the former church, like so many young shoots, have sprung forth." (B. E. 103, 104.)

     "In proportion as the new heaven, which constitutes the internal of the church in man, increases, in the same proportion the New Jerusalem, that is, the New Church, comes down from that heaven; so that this cannot be effected in a moment, but in proportion as the falses of the former church are removed; for what is new cannot gain admission where falses have before been implanted, unless those falses be first rooted out; and this must first take place among the clergy, and by their means among the laity; for the Lord says, 'No man putteth new wine into old bottles, else the bottles break and the wine runneth out; but they put new wine into new bottles, and both are preserved.'" (T. C. R. 784.)

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     "A New Church minister, therefore, ought not only to know exactly what the doctrines of the New Church teach, but also what the Old Church teaches in opposition to it.

     "I fear some of our societies labor under the false impression that a minister would be most suitable for them, and help to increase their society best, who has the ability to preach and teach our doctrines in such a manner that all their Old Church friends will agree with them; and avoid all such expressions of our doctrines as may give offence to them; or, in other words, who has the ability to present the doctrines in a manner most Palatable to them.

     "In defense of this method, we hear them sometimes refer to St. Paul's method, who said, 'Though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law. To them that are without law, as without law (being not without law to God, but under the law to Christ) that I might gain them that are without law. To the weak became I as weak, that I might gain the weak. I am made all things to all men, that I might by all means save some, and this I do for the Gospel's sake, that I might be partaker thereof with you.' (I Cor. 9:19-23.) Well, if this was the best way for Paul to do at that time, and if it was just for him to do so, we have nothing to say against it. But one thing we do know, that it is wrong for the members of the New Church to do so, and that they cannot do it who understand the spirit of the doctrines; and that it is impossible to make the real New Church grow in this way. We may gather a congregation of people that will call itself the New Church, but whether anything of the real New Church of the Lord is in them is another question. The real New Church can only grow where the doctrines which the Lord has given are most distinctively taught, and, indeed, unmixed with the evils and falsities of the old.

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     "In order to make a steady and sure progress, a society must have a minister who is strictly loyal to the doctrines, that is, who will teach and preach them as the Lord has given them, without any admixture of self-derived intelligence; one who firmly believes that the theological writings published by Swedenborg contain an immediate revelation from the Lord; that the spiritual sense of the Word was dictated to him from heaven, and is revealed in his writings; that the Lord, in and by these writings, has made His Second Advent; and that therefore these writings are of Divine authority in the New Church, according to Swedenborg's own statements. (T. C. R. 779, etc.)"-Address to 19th Conference of the Canada Association by Rev. F. W. Tuerk.

     We are now approaching the time when Academy Doctrines began to pervade the Church in Canada. In the extracts just read from the Rev. Mr. Tuerk's Address to the Annual Meeting of 1881, doctrines known amongst us as "Academy" are in evidence. And in his Annual Address to the meeting held in Toronto in the year 1883, two years later, we find a strong appeal to the Church to come into order, with especial reference to the doctrine of the Priesthood. In that address he stated: "Nothing in the heavens and in the earth can prosper and be blessed by the Lord, except it proceed in the right direction, according to Divine Order, as taught in the Word. If the New Church on earth is at all to prosper as a special Church of the Lord, it must be in true order, and it will never prosper without it." As to the Divine law in heaven, he quoted from Heaven and Hell 226: "All the preachers are appointed by the Lord, and thence possess the gift of preaching, nor are any others permitted to teach in the temples." The address throughout gives the strongest evidence of the fact that, through some influence, the President of the Association had come to a realization of the state of the Church in Canada as to the doctrine of the Priesthood, and that it was high time to do his part to bring about a reformation.

     I have now taken you hurriedly over the events in the Church in Canada occurring between the years 1841 and 1883. You are all familiar with the manner of our ultimate release from this unhappy state.

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It is simply the old, old story of the beneficence of the Lord in His Divine leading.

     Many of our friends have been transferred to fields of usefulness in the other world; The Revs. F. W. Tuerk, W. H. Benade, E. C. Bostock, George Field, Ellis I. Kirk, Dr. Hibbard, J. E. Bowers, and F. S. Hyatt. It might be a fitting ending of this paper to sing to their memory the beautiful song:

The Master calls, and one by one
     They leave us for a fairer shore;
Those friends beloved have life begun
     Where peace and joy reign evermore.
Then close the ranks and onward move,
     Nor heed the gloom, the toil, the strife;
Soon we shall hear the voice of Love:
     "Come to the land of light and life!"
NEW CHURCH DAY PAGEANT 1932

NEW CHURCH DAY PAGEANT GILBERT H. SMITH 1932

     On June 19th this year, the teachers and pupils of the Immanuel Church School, Glenview, presented a Pageant in commemoration of New Church Day. It was considered highly successful, and of great value to the children who took part, as well as interesting and affecting to the audience. Given in the late afternoon, a natural stage beside the church, in an angle usually overgrown with shrubbery, was utilized. The vestibule door on the right and the vestry door on the left afforded exit and entrance. In the middle of the grassplot between them stood a high altar of white, with a center tapestry of red. The audience was seated under the trees to the north of the church.

     The Pageant was an adaptation of Gertrude Nelson's "Story of New Church Day," published in NEW CHURCH SERMONS in 1929. Several parts were added, making seven episodes, all represented as occurring in the spiritual world.

     In Part 1, Swedenborg was seen placing his completed volume of the True Christian Religion upon the high altar, with three angels in attendance, and many small children dancing around the entire group, to the musical accompaniment of Shubert's Unfinished Symphony, amplified from the phonographic record, Part 6. As the group ascended the steps and disappeared into the church, the children of the school sang a Hebrew Chant.

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     Part 2 was a Flower Dance by the children who remained upon the scene, representing the joy of the celestial heavens when the Writings were completed.

     Part 3 featured spiritual angels, appearing one after another from the church door, each reciting a part of the story of the sending forth of the Twelve Apostles. After they had spoken in turn, they walked with uplifted arm to the altar, forming a circle and worshiping. The celestial angels, who had been in an attitude of listening, then joined them, forming a second circle around the altar. All then arose from their adoration, and sang Hebrew music, including Seoo Shcarim,-"Lift up your heads, O ye gates!" Other parts of the Unfinished Symphony were played between the episodes, and introduced them.

     [Photo of Pageant.]

     Part 4 represented two of the Lord's Apostles coming upon a group of modern Gentiles, and those of former ages, who were planting grain and worshipping the sun. These were instructed by the Apostles, and taken to enter the New Heaven.

     Part 5 pictured the announcement of the Gospel of the New Jerusalem to a group of Mohammedans.

     Part 6 presented a similar scene, but this time with Medieval Christians, a knight and a lady, who were searching for the Holy Grail. These were in splendid costume, the knight in chain mail armor, and accompanied by a squire leading a horse suitably caparisoned.

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     Then, in Part 7, there was a grand assembly and reappearance of all the characters in procession, entering at the right, circling the altar, and retiring through the vestry door of the church, all to the strains of the March from "Aida." As a postlude, the song "Jerusalem" was played from the record.

     The preparation and giving of this Pageant proved to be a fine project for the children as a climax of the school-year. By reason of their keen interest in the undertaking, the parts were exceedingly well acted, and all the spoken parts were clearly heard by the audience.
     GILBERT H. SMITH.

     [Photo of Pageant.]
REPRESENTATIONS IN THE OTHER LIFE 1932

REPRESENTATIONS IN THE OTHER LIFE 1932

"In the world of spirits there come forth innumerable and almost continual representatives, which are forms of spiritual and celestial things, not unlike those which are in the world. Sometimes they come forth in a long series, continued for an hour or two, one following another in a marvelous order. There are societies with which these representatives take place, and it was granted me to be with them for several months; but the representations were such that it would fill many pages if I were to relate and describe even one of them in its order. They are very delightful, for something new and unexpected continually occurs, and this until what is being represented is fully perfected; and then it is allowed to contemplate it all in one view, and at the same time to apperceive what each thing signifies. Good spirits are thus initiated into spiritual and celestial ideas." (A. C. 3213, 3214.)

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DECLARATIONS OF FAITH AND PURPOSE 1932

DECLARATIONS OF FAITH AND PURPOSE Various 1932

     I.

     I believe in the Lord Jesus Christ as the One and Only God of heaven and earth, Who, born of a virgin, came on earth to conquer the hells and to glorify His Human, so that all men, through looking to Him, might be saved.

     I believe in the Sacred Scripture as the Word of God, containing within it, in its several senses, all Divine Truth.

     I believe that the Lord has effected His Second Coming, as the Spirit of Truth, through the Theological Writings of Emanuel Swedenborg, which give the internal sense of the Sacred Scripture, and thus are the very Word of God.

     I believe that, after the death of the body, every man arises as to his spirit into eternal life; if he has done well, into heaven; if he has done ill, into hell.

     I believe in the distinct establishment of the New Church, based upon the teaching of the Heavenly Doctrine.

     I believe that the Priesthood of the New Church is of Divine origin and institution, and that it is the special and orderly means by which the Holy Spirit is communicated to man, and by which the Church must be governed.

     And now, in presenting myself for ordination into the First Degree of the Priesthood of the Lord's New Church, I declare it to be my purpose to perform all the duties of that office sincerely, faithfully and justly, praying to the Lord for enlightenment to see His will, and for strength and power to fulfill it.
     A. WYNNE ACTON.

     II.

     I believe in the Lord Jesus Christ, the One God of Heaven and earth. I believe that our Lord is He Who created all things from the beginning; that He came into the world and redeemed men from the power of hell, and at the same time glorified the Human which He then assumed, in order that He might be our Redeemer and Savior to eternity.

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     I believe that the Lord has come a second time into the world, in Divine Truth, as He promised; that He has revealed Himself in His Divine Human plainly unto men, and has explained unto them the arcana of faith in the light of Divine Rational Truth.

     I believe in the Word of God as the sole Divine medium of conjunction between God and man, and that it is the fountain of all wisdom, the source of life, and the way to heaven.

     I believe the Writings of the New Church to be the Word of God in its spiritual sense; that they constitute the Heavenly Doctrine of the New Jerusalem, and thus are the Lord present with men in His Second Coming.

     I believe that after death men enter the spiritual world to live to eternity, either in heaven or in hell, according to their faith and life, and that they are saved who look to the Lord and shun evils as sins against His Divine Order. I believe also that all may be saved who are in the good of life, as long as there is a true Church on the earth.

     I believe that the Lord has established a New Church, both in heaven and on earth, and that this Church is the Crown of the Churches, foreseen from creation, and to endure to eternity; that in this Church men may approach the Lord immediately, be conjoined with Him, and partake fully of the blessings of His Love.

     I believe it to be of Divine Order that in this New Church there should be men duly prepared and ordained to study and teach the truths of the Word and Doctrine, and to administer the Sacraments of the Church, in order that the Holy Spirit may operate there for the salvation of men in the fulness of its power.

     In entering the office of the Priesthood, it is my purpose to be an instrument in the hands of the Lord in ministering the Divine things which He has given for the salvation of the souls of men.

     And I pray the Lord that He will enlighten my mind to see and teach His Word, and inspire me to lead to the good of life, that men may enter upon the duties and blessings of His Kingdom.
     PHILIP NATHANIEL ODHNER.

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Reports 1932

Reports Various 1932

     ADDRESS AT THETA ALPHA SERVICE.

     ACADEMY TRADITION.

     BY THE REV. F. E. WAELCHLI.

     Tradition is defined as "the unwritten or oral delivery of information, opinions, doctrines, practices, rites, and customs, from father to son, or from ancestors to posterity" The Academy has such tradition, although much of it has become written.

     For the most part, our traditions had their origin in the early days of the Academy, and have been transmitted with but slight variation. They all relate, more or less intimately, to the fundamental principle on which the Academy was established,-the Divine Authority of the Writings. That principle was, in a way, not new in the church. To a degree, the Writings were acknowledged to have the authority of revealed truth. But what was new, even though to some extent a revival of what a few had previously held, was that the Writings, being of Divine Authority, and thus the Word of God, must be obeyed, that is, must be lived. The controversies which arose between the Academy and other bodies of the church centered principally in questions involving obedience to the Writings, as, for example, in the government of the church by the priesthood, the need of New Church baptism on entrance into the church, the use of wine in the Holy Supper, the distinctive life and worship of the church, the institution of Mew Church schools. Thus the establishment of the Academy meant a new life in the church existing in a body devoted to obedience to the Heavenly Doctrines.

     The Word, in the Apocalypse (2: 4), speaks of the "first love" of a church, concerning which the Writings say: "Every church at its beginning respects good of life in the first place, and truths of doctrine in the second." (A. R. 82.) So was it with the Academy in its beginning.

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Its first love, its end and endeavor, was that there might be in the body as a whole, and in the homes and the individual lives of its members, that good of life which comes from obedience to the Writings,-that good, and none other. From united devotion to that good there came a happy mutual love.

     When something new from heaven is to take form in the church on earth, men are raised up by the Lord to be His instrumentalities. Such were the founders and afterwards the charter members of the Academy. Among them one man stands out as the chief instrumentality,-Bishop William Henry Benade. He was the great teacher of the new life, and the leader in its ultimation in Academy uses. From his teachings there came into existence a great body of what we may term Academy traditions, many of which later, principally through others, found their way into Printed record. Quite many years afterwards a number of these teachings were summarized by Bishop W. F. Pendleton in a tract entitled Principles of the Academy. Bishop Benade himself has left us in printed form his Conversations on Education, containing much, but far from all, of his oral teaching on this subject.

     After the time of Bishop Benade there came more of what we are terming traditions, perhaps more properly called usages and customs; also some previously existing were gradually more or less altered. Those which related to the order and organization of the church have been put into printed form for the guidance of the General Church as a church body. It is recognized, however, that they may change. They are not a constitution; for the General Church has none such, other than the Writings.

     While it can be said that the Academy traditions are teachings drawn from the Writings, embodied in the life of the Church, which have come down to us from earlier days, yet in so saying we have not adequately defined them. Indeed, they are difficult to define. They are, in reality, not those teachings, or guiding principles, in themselves alone, but rather something within them; we may say a spirit within them, or, what is the same, an affection within them,-the affection of drawing principles of life from the Heavenly Doctrines, and of carrying them out. It is by this affection that the principles are exalted into high ideals. There is in our church what we may call a sphere of these traditional ideals, pervading affection, thought and life.

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Let us endeavor to enumerate a few of them: Loyalty to the Writings. All things to be made new in the New Church. Distinctive New Church worship, education and social life. Preparation of the young for conjugial love. Marriage within the church. New Church homes. New Church home education of children. Family worship. A repository in the home. Development of character the prime end in education. No jesting from the Word. The Word, as a Holy Book, to be handled reverently. The learning and use of Hebrew. The influence of spheres. The celebration of the Nineteenth of June. Confident, optimistic vision of the future of the Academy.

Some ideals and practices there were in early Academy days which endured for but a time. We might say that they were traditional for but awhile. Among them, two might be mentioned. First, the washing of a new-born infant with olive oil until the third day, when the baptism would take place at the mother's bedside, and the water of baptism be the first to touch the child, and then also the first announcement of the name. Second, that at dances, young people should wear gloves, as a protection to their state. As to the first, while there was in it a beautiful idealism, it was after a time found not practicable. As to the second, its suggestiveness defeated its purpose. Yet, think what we may of these and some similar things, we cannot but have a high regard for the spirit that was within them.

This leads our thought again to the spirit of Academy tradition. There are some who come to us as adults who fail to get this spirit, even though entering into full acknowledgment of Academy principles. Likewise there are some who grow up amongst us who fail to get it. It does not appeal to them. In some cases there is impatience of it as something old-time, outgrown and outworn. On the other hand, some who come to us readily acquire it; as also do many of those who have had the privilege of Academy homes and schools. Generally speaking, it is in home and school that the spirit of Academy tradition develops. And all who share it feel that thrill of delight which manifests itself especially at celebrations of Founders' Day or Charter Day, and at gatherings such as that now being held by Theta Alpha, when the heart opens to a full measure of reception of the Academy's first love which has come down from generation to generation.

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     In our enumeration of some Academy traditions, we mentioned "Loyalty to the Writings," as the first. This, indeed, must ever be first and foremost; and all other tradition must be in harmony with it. For if this should cease to be the case, then would the Lord's words to the Jews come into fulfilment with us, "Ye make the Word of God of none effect through your traditions." (Mark 7:13.) Yet it will never be so if we and those who come after us remain true to what has come down to us from the fathers. For then, instead of the Word being made of none effect, it will impart true effect to the traditions which are genuine principles of life, this effect being that in each succeeding generation there will be a clearer perception of those principles because of an increasingly deeper affection for them.

     In this progress there will be a fulfilment of the words of the Lord when, teaching concerning that which He bestows, He said: "Both he that soweth and he that reapeth shall rejoice together. And herein is that saying true, One soweth and another reapeth. I sent you to reap that whereon ye bestowed no labor; other men labored, and ye are entered into their labor." (John 4:36-38.) The fathers of the Academy, as instrumentalities in the Lord's hands, sowed and labored; succeeding generations have reaped that whereon they bestowed no labor, and they in turn, also as instrumentalities, have sown and labored; we are reaping, and sowing and laboring; and so may it continue, the harvest ever growing in abundance.

     We look forward with assurance to that ever-increasing harvest. While cherishing what has come from the past, our faces are turned to the future, wherein what is of the past and of the present will attain a glory and splendor of which we can have but faint conception. Among the Academy traditions enumerated, we mentioned "confident, optimistic vision of the future of the Academy." This has been from the beginning. Father Benade visioned a great university, composed of many colleges, preparing for all manner of uses. Even in the days when that university occupied but two small classrooms in a small house on a side street of Philadelphia, he foresaw that this must come, as a result of spiritual growth. Today, after comparatively few years, how marvellous is the progress towards the realization of that vision! May it be our vision, as to things both internal and external, never failing us, and ever inspiring us with courage and hope in devotion to our Alma Mater!

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     THETA ALPHA.

     EXECUTIVE COMMITTEE:

DOROTHY BURNHAM, President           MARGARET BOSTOCK, Treasurer
DOROTHY DAVIS, Vice President      FREDA PENDLETON
ELLA ROY BROWN, Vice President      OLIVIA WAELCHLI CHILDS
LENORE J. MCQUEEN, Vice President      KORENE PENDLETON CALDWELL
DOROTHY P. COOPER, Secretary           HENRIETTA FIELD SYNNESTVEDT

     At the Annual Meeting of Theta Alpha, held in Bryn Athyn on June 9th, it was made evident that we would be unable to publish the yearly JOURNAL if we gave the usual scholarships. In this emergency, it was therefore voted that we gratefully accept the offer of space in NEW CHURCH LIFE for the publication of our material this year. We feel that this arrangement also affords an opportunity to give members of the General Church a better idea of Theta Alpha's work.

     Theta Alpha was organized in the year 1904. The name is derived from the Greek words-Thugateres Akademeias-Daughters of the Academy. The motto chosen was Non Nobis Solum-Not For Ourselves Alone. Its membership consists of women ex-students of the Academy of the New Church who have satisfactorily completed at least three regular courses in the Girls' Seminary or College, and who are also members of the General Church. This prior association of its members in the Academy Schools is the keystone of Theta Alpha. It is the root from which our grateful appreciation of its benefits branches forth in the use of furthering New Church Education.

     This use is carried out by the giving of scholarships to students in the Girls' Seminary and College, and by encouraging our young people to attend New Church schools. Theta Alpha takes an affectionate interest in the Glenn Hall Girls, and has provided an emergency fund which is used at the discretion of the House Mother to assist them when unexpected needs arise. A full scholarship is given each year to a girl who has done good work and shown a loyal spirit toward the school. June Macauley, of Detroit, has been chosen as the most deserving student for next year's scholarship. Kathleen Lee and Jean Smith, both of Glenview, will receive partial assistance.

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     The financial support of these undertakings comes from membership dues and contributions. In addition, a Permanent Fund was established many years ago, and has grown steadily by gifts and an annual per capita tax upon the members. At the present time the amount in the Fund is $2,290.48, and Theta Alpha looks forward to the day when the income from investments, which is now added to the Fund each year, will be sufficient to support a scholarship.

     The Annual Meeting is preceded by a short Chapel Service, the members entering in procession as they had done in their school days. The well-known Hebrew Anthems are sung, and the Ten Commandments recited in Hebrew. This year, the Rev. F. E. Waelchli conducted the service, and delivered the Address on "Academy Tradition" which is printed above.

     TWENTY-NINTH ANNUAL MEETING.

     BRYN ATHYN, PA., JUNE 9 AND 10, 1932.

     BUSINESS SESSION.

     1. The meeting was called to order at 3.15 p.m. by the President, Dorothy Burnham. The roll showed an attendance of 69 members.

     2. It was Voted, That the reading of the Minutes of the last Annual Meeting be omitted, and accepted as printed in THETA ALPHA JOURNAL.

     3. The President then addressed the meeting as follows:

     Mr. Waelchli's address is most acceptable at a time when the world, in its search for an answer to its problems, seems to be striving to overthrow traditions. He has pointed out the spiritual value, but tradition also has its use for us on the natural side. Our earliest cave-mothers kept house, not by following the results of scientific investigations, but by the traditions and customs learned from their grandmothers. The dignity of governments has been upheld by the traditions of external pageantry, by the crowns of kings and the rich display of parliaments.

     In the New Church we have the Academy legend, as well as the hero stories growing up around the worthies of the past, which we must not fail to pass down to our children. The early days of the school, too, have their own traditions.

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Certain customs were carefully developed because the leaders of those days knew their usefulness. It is for us, of this generation, to select the finest customs of our daily lives and preserve them, lest our children forget. And even though our Puritan minds today fear sentiment, because it may appear hypocritical, let us not overlook the value to the future of preserving these traditions in a suitable form.

     In Theta Alpha also we are establishing traditions. In our organization we find a banding together of the Daughters of the Academy for the sake of performing uses; but without a deep affection for the truths taught by the Academy, and a desire to carry forward these truths, such a society would become of little value. Twenty years ago, a committee undertook to write and publish in pamphlet form "The Purposes of Theta Alpha," but whatever form may be selected to describe our purposes, all will agree that the real purpose is to keep alive in our hearts, and by the work of our hands, the truths taught in the Academy schools.

     4. The Secretary read the Report of the Executive Committee. Six regular meetings of the Committee had been held during the year, and a special meeting during the Annual Council Meetings in February, attended by visiting members and teachers, together with a representative group from the Bryn Athyn Chapter. News letters were seat to the chapters and other groups in the Church. The President appointed Louise Davis Leonard as co-editor of the THETA ALPHA JOURNAL, and Jeannette P. Caldwell as assistant editor. Six applications for membership were granted during the year, bringing the total membership up to 376, with 5 Honorary Members.

     5. The members standing, the following Memorial Resolutions were adopted: Erna Sellner moved that we record our affection and esteem for Alice K. Potts, who had served for two terms as our President, and whose love and zeal for the uses of Theta Alpha will be carried to the circle she has joined in the spiritual world, now numbering more than twenty-five of our departed members. Emeline Carswell Acton moved that we record our loving remembrance of Mary Zella Pendleton, recently called to the spiritual world, who was one of the first graduates of the Academy Normal School, and who had taught in the Wallace Street School in Philadelphia, and also in the local schools at Kitchener and Toronto.

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     6. It was unanimously Voted, That our appreciative thanks be extended to the Rev. F. E. Waelchli for his thoughtful Address on "Academy Tradition."

     7. Margaret Bostock presented her Treasurer's Report. Although we had undertaken less than usual it had been a difficult year. Annual dues ($1.50) are in arrears to an amount exceeding $110. If this amount had been paid, we would have come out better than even. The coming year may be another hard one, and it is extremely important that the young people should be assisted, and that we should make every possible effort to support the uses we have undertaken, even by personal sacrifices. The Treasurer also reported that a bequest of $200.00 had been received from Alice K. Potts, and that Mr. Louis Pendleton had made a gift of $200.00 in memory of Mary Zella Pendleton. These amounts had been placed in the Permanent Fund. The Financial Statement follows:

     REPORT OF THE TREASURER.
June 1, 1931 to June 5, 1932.
RECEIPTS.
Balance on hand, June 1, 1931                $291.57
Contributions                          136.00
Membership Dues: 1931-32                     471.56
Back Dues                                   22.50
Dues Paid in Advance: 1932-1933                54.20
Bank Interest                               2.73
                                                             $978.56
EXPENDITURES.
One Scholarship                         $500.00
Two Tuitions                               200.00
Emergency Fund                          30.00
Theta Alpha Journal                          100.86
Per Capita Tax                          3.78
Publication Committee-Interest on Loan           6.75
Postage                               13.27
Sundries                                   16.33
Balance in Bank, June 5, 1932                107.57               $978.56

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     PERMANENT FUND.
RECEIPTS.
Balance on hand, June 1, 1931                $364.28
Interest on Investments                     37.25
Per Capita Tax                          3.78
Contributions                          6.83
Bank Interest                               14.22
Publication Committee-Interest on Loan           6.75
Publication Committee-Repaid on Loan           100.00
Bequest from Alice K. Potts                     200.00
Gift from Louis Pendleton                     200.00
Total, Cash in Bank, June 5, 1932                               $933.11

     INVESTMENTS.
United States Bonds                          $450.00
Canadian War Bonds                     200.00
First Mortgage Bond                          500.00
Loan to Publication Fund                     200.00
Accrued Interest on Bonds                     7.37
                                                                  $1,357.37
Total-Permanent Fund                                    $2,290.48

     MARGARET BOSTOCK, Treasurer.

     8. It was Voted, That the Secretary be instructed to send a note of grateful appreciation to Mr. Louis Pendleton in acknowledgment of his gift of $200.00 in memory of his sister, Mary Zella Pendleton.

     9. The Report of the College Emergency Fund showed a balance on hand of $20.00 out of $65.00, the amount available for the year. The Seminary Emergency Fund had started the year with $113.00, and had a balance on hand of $67.00 at the close of the school-year.

     10. Korene Pendleton Caldwell's Report as Editor of the THETA ALPHA JOURNAL was read. A 20-page issue had been sufficient for the 1931 number, instead of the twenty-four pages needed the year before.

     11. The Report of the Publication Committee was read by Freda Pendleton, Chairman, who stated that 48 copies of the book, John in the Isle of Patmos, had been sold during the year, and 3 copies had been donated, this leaving 153 copies on hand.

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As these will be sufficient to supply the demand for some time to come, it was decided not to hold the type for a second edition of the work. Of the $300.00 originally borrowed from the Permanent Fund, $100.00 was repaid in February. The expense for the year was $3.30 for postage, leaving a balance on hand of $76.00.

     12. The Report of the Scholarship Committee, by Ora Pendleton, Chairman, was read. The other members of the Committee were Constance Burnham Carswell and Mary Somerville Cronlund. In awarding scholarships for the coming year, the Committee had been faced with a trying situation,-less money in our own treasury, a decided decrease in other funds available for this use, and many more applications for scholarships than usual. Under the circumstances, the Committee reluctantly decided to reduce the full-time scholarship from $500.00 to $355.00, the remaining $145.00 being the amount the student can earn doing scholarship work. It is understood that this partial award carries with it the same consideration and standing as a full-time scholarship. It is not the intention to establish a precedent, but simply to adjust our means to meet the economic pressure of the moment. This reduction in the full-time scholarship will make it possible to grant another partial scholarship, and also to pay the tuition of one student, making in all, three scholarships of varying amounts. These plans are entirely satisfactory to the members of the Faculty responsible for scholarship awards. "We feel it very important that the student body be kept as large as possible. Now, more than ever, our boys and girls need the strengthening of faith that can come through education in our New Church schools."

     13. It was Voted, That the usual per capita tax of one cent per member be paid from the treasury into the Permanent Fund.

     14. It was Voted, That the sum of $25.00 be given to the Seminary Emergency Fund, and $10.00 to the College Emergency Fund.

     15. Louise Davis Leonard introduced the question of publishing the THETA ALPHA JOURNAL this year, in view of the financial situation. It might be omitted or curtailed. While scholarships are our chief use, the JOURNAL is of great value to our isolated members and those unable to attend the annual meeting. The Editors had received an offer to publish an account of our meetings in the August issue of NEW CHURCH LIFE, upon the payment of $25.00 to cover the cost of providing extra copies for distribution among our members.

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As a temporary arrangement, this would effect a substantial saving this year, as the last issue of the JOURNAL cost over $100.00. After discussion, it was Voted, That we accept the offer of NEW CHURCH LIFE.

     16. The subject of Scholarships was opened for discussion, and appreciation was expressed for the support received from the Bryn Athyn Chapter during the past year. To make up a possible deficiency in the coming year, it was suggested that we might borrow from the Permanent Fund, but the Treasurer was of the opinion that this should only be done as a last resort. It was Voted, That the Treasurer be authorized to pay to the Treasurer of the Academy whatever funds were needed for the three scholarships undertaken this year.

     17. Constance Waelchli Odhner was elected as third member of the Scholarship Committee. The members of the Committee for the coming year are: Constance Burnham Carswell, Chairman, Mary Somerville Cronlund, and Constance Waelchli Odhner.

     18. The meeting adjourned at 4.45 p.m.

     The above journal of the proceedings of the Annual Meeting was prepared from the Minutes kept by the Secretary, Dorothy P. Cooper.

     THETA ALPHA BANQUET.

     ASSEMBLY HALL, FRIDAY EVENING, JUNE 10, 1932.

     A spirit of gaiety and optimism pervaded our annual banquet, and the committee in charge-the Class of 1920-is to be congratulated upon the creation of such an atmosphere in the midst of the general gloom which seems fashionable this year. One hundred and eighty, including forty-five guests, sat down to the supper, and were welcomed in a happy way by the President, Miss Dorothy Burnham, who was in the chair. After some speeches in lighter vein, some of them bubbling reminiscences in verse, the two formal talks of the evening were given by Miss Ora Pendleton and Miss June Macauley. We give an outline report of their remarks:

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     ORA PENDLETON spoke on the problem of how to be a big sister to the school girls and boys without becoming an old maid aunt. And this, she said, applies to all, not excepting those who may be so fortunate as to possess a wedding ring. The question concerns a state of mind, a narrow outlook on life, which desires to measure the young according to the patterns of the older generation, regardless of the desires and abilities of the younger. It is sometimes hard to think from the point of view of youth, because it is hard in middle age to remember the early years of life. Yet one can still try to be understanding, and, above all, loving. Often, with little children, bad behavior may come from a lack of understanding love; for children know intuitively whether people love them or not, and they are crushed when they feel that those in charge of them do not love them.

     A much harder time of life to deal with, however, is adolescence. It is not easy for a child of twelve or thirteen to believe that she is loved, because it is more difficult for the older person to demonstrate it. The young girl or boy is constantly having to be corrected, and, as a result, begins to bear grudges against those whose expression is nearly always negative. In fact, at this time of life the stales of both the young and the did are particularly trying. The young are perhaps vaguely disturbed by the things that are happening to them, and the old are definitely aware that in themselves youthful exuberance is dampening. The condition naturally makes for friction, and consequently it is important for the parents, or old maid aunts, or old maid uncles, to make a conscious effort in reassuring the child who is growing up that she is still loved, and that scoldings are only a superficial expression prompted by affection.

     Miss Pendleton went on to describe her own youthful days, saying that there was one place in Bryn Athyn where she had always felt entirely at home with the grown-ups. An adolescent needs some spot where she can be at her ease. She craves it. And it was in this home that the boys and girls of her time found a great deal of their happiness. There were always throngs of young people, and always something to do; and the most delightful feature of it was that the mother and father liked the youngsters, not because they thought they ought to, but because they honestly did. They didn't mind noise and mess. They were interested in every girl's latest beau and everyone's good time. They were enlightening to talk with. And they never let anyone go home nursing a grievance.

     Some people have this ability, while others have not. But anyone can be thoughtful, if enough determination lies behind it. And older people, while they indeed have the responsibility of leading and teaching the younger, can still respect the individuality of those younger ones-can try to realize why they act as they do.

     The case of the College girls is somewhat different. With them, the women of the Church can have both an intellectual and emotional contact, quite apart from age. The main thing, however, is not to insist upon it. The more spontaneous it is, the better. There is no question but that each needs the inspiration of the other.

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And Theta Alpha can offer this to her younger sisters and brothers, both collectively and individually.

     JUNE MACAULEY, on behalf of the College girls, spoke feelingly on the subject of the evening, from the point of view of youth. She was asked to tell what she thought could be done to improve the relations between the school girls and Theta Alpha. But she found it difficult to think what more Theta Alpha could do, considering what had already been done,-scholarships,
entertainments, emergency funds, and numerous smaller deeds of thoughtfulness that make the life of a school girl easier.

     The establishing of a closer relationship with the girls of the school depends not only upon the efforts of Theta Alpha, but also upon the co-operation of the girls. The bond of union is but an external one as yet, lacking an understanding contact, because neither really knows the other. The girls, the speaker admitted, are afraid of the women of Theta Alpha, as they are afraid of most older people. This has built up a wall between the two which must be broken down; and the only solution, it appears, lies with individuals who make a personal effort toward developing friendships.

     The girls of college age, June continued, are especially in need of the advice of older people, whose experience is so much wider and whose judgment is so much sounder than their own. The dormitory girls find it a great comfort to be able to drop in at certain of the Bryn Athyn homes for an informal talk. Perhaps this is one way in which Theta Alpha can help the girls-opening up their homes to the casual visitor who wants some place to go.

     Thus it is a question of the girls getting over their fear, and co-operating in a spirit of willingness with the women of Theta Alpha, who can give "understanding, sympathy, confidence and companionship," in return for whatever a younger girl can give to an older. If everyone does her best, then perhaps this bond of contact which we all so much desire can be formed, and create a deeper and more lasting basis of affection among the women of the Church.

     At the conclusion of these addresses there were appreciative comments from the floor, expressing the eagerness of the Bryn Athyn members to respond to the sentiments of the speakers. Interspersed with the speeches throughout the evening were school and class songs and many happy incidents, including a song to "Miss Alice," written in 1920. After the supper, the members and guests repaired to the other end of the hall, where tables were arranged, to spend an hour or two in informal bridge. All carried away from the gathering a renewed conviction of the need for Theta Alpha uses, and a determination to bend every effort toward their fulfilment.

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     THETA ALPHA CHAPTER REPORTS.

     The customary annual reports were received this year from most of the eleven chapters which have been organized at the following centers of the General Church: Durban, Stockholm, Toronto, Kitchener, Pittsburgh, Glenview, Chicago, Cincinnati, Washington, New York, and Bryn Athyn. The reports indicate that several of the chapters enjoyed an exceptionally active year in their uses,-cooperating with pastors and teachers in the work of local schools, giving benefit entertainments for local needs and for scholarships, and assisting the girls of their societies who attend the Academy Schools at Bryn Athyn. In a number of cases the monthly chapter meetings were made instructive and entertaining to the members.

     The following points of interest are gathered from the reports:

     DURBAN.-A busy and happy year, aid being given especially in connection with the children's celebrations of the Church Festivals.

     STOCKHOLM.-One entertainment was given for the children, and a copy of John in the Isle of Patmos was donated to the library.

     TORONTO.-Children's parties were given, books were donated to the library, and the sum of $10.00 was contributed to the Theta Alpha Scholarship Fund. At the chapter meetings a member took charge each time, and there were discussions of "The Development of the Drama," "Music," "Children's Poetry," and other subjects.

     KITCHENER.-An annual picnic is provided for the children; maps and pictures were given to the school, and a dancing class arranged for those of high-school age in the society. At the chapter meetings, the Ten Commandments in Hebrew were rehearsed, and at the annual banquet the members read papers on "Hebrew Music." "The Origin of Mythology," and "Why we Teach Music in our New Church Schools." These were followed by the singing of the inspiring Hebrew Anthems in our Hymnal and songs from the Social Song Book.

     PITTSBURGH.-The usual contributions were made for school needs, but owing to the existing economic conditions the funds set aside for a banquet and children's entertainments went toward the support of a teacher in the school.

     GLENVIEW.-The monthly chapter meetings were opened with the reading and discussion of such papers as: "The Education of Girls and Women," by Renee O. Acton; "The Conflict between Science and Religion," by O. Trumbull Scalbom; and " Swedenborg's University Training," by A. Wynne Acton. The chapter sponsored dancing classes for the school, and several entertainments were given for the society.

     BRYN ATHYN.-The chapter undertook to raise a fund for the use of the teachers in the Girl's Seminary, to aid them in their work, and to assist individual girl students in both the Seminary and the College. Entertainments were given for this purpose. The annual reception for the Seminary and College girls was held. A Christmas gift was made to the Seminary. In place of the traditional vaudeville, a play was presented in April. Of the proceeds, the sum of $125.00 was given to the Theta Alpha Scholarship Fund.

Editors of THETA ALPHA JOURNAL:
KORENE P. CALDWELL,
LOUISE D. LEONARD,
JEANNETTE P. CALDWELL, Assistant.

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NOTES AND REVIEWS. 1932

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Church News 1932

Church News Various 1932

     LOS ANGELES, CALIF.

     The past season in our Society has been one of "holding fast," which fact has made our activities less eventful than usual. We feel, however, that having successfully passed through this last year, we may look forward to the coming season with encouragement and hope of considerable material as well as spiritual advancement.

     With the return of our Pastor from the Ministers' Meetings, held in Bryn Athyn in February, we launched into a missionary campaign, the financial part of which was made possible through the kindness of a friend. The plan to hold three evangelistic services was advertised through the sending out of announcements and folders, containing a brief summary of our Doctrines, to some five hundred persons, comprised of friends who might be interested and strangers. These services were held in March, April and May. On all of these occasions we had a very splendid and inspiring service with a good attendance of our own people and a few friends. While no results with strangers are evident, we feel that our group has benefitted greatly by the experience, the work, and the united endeavor, not to omit the valuable instruction gained on these occasions. In the Fall we shall again actively attempt something in this field, although the plan will be of a different nature.

     We have enjoyed the visits of a number of New Church friends from various centers during the past winter. Mrs. G. V. Glebe, of Bryn Athyn, was a very welcome visitor for several months at the home of the Rev. and Mrs. Beef. Mrs. Benjamin McQueen and two children, and Miss Freda Junge, of Glenview, visited Mrs. Stoll early in the Spring. Miss Bernice Stroh, of Ontario, Calif., was a happy addition to the young people while visiting Mrs. Beef for two weeks. Mr. Geoffrey Childs, of Bryn Athyn, and Mr. C. R. Brown, of Toronto, have been transient guests.

     Additions to our Society include the infant son of the Rev. and Mrs. Hendrik Boef, and the more recent arrival of a son to Mr. and Mrs. Peter Klippenstein. Mr. Frank Streich, of Joliet, Ill., has taken up his residence in Los Angeles, and is already a most welcome and valuable member of our group. We are anticipating the early arrival of his family from the East.

     Services and classes have been held as usual, and a monthly men's meeting has recently been instituted for the purpose of encouraging a philosophic interest in the Writings. Social events of special note were the Society Christmas dinner at the home of Mr. and Mrs. Fred Davis, and a New Year's party sponsored by the Rev. and Mrs. Boef.

     Our observance of New Church Day began with a special service in commemoration of the Second Advent of the Lord, held on the morning of Sunday, June 19th, and concluding with the administration of the sacrament of the Holy Supper. This delightful service was followed by a picnic at Fern Canyon, a lovely spot for such an outing. A very happy and companionable sphere was felt by all present, and an especially delicious luncheon, prepared under the management of Miss Adamae Smith, added much to our enjoyment.

     We feel sure that friends from other centers who have visited the Los Angeles Society will be glad to know that we have at last procured new reading desks for our chancel, where they not only function as lectern and pulpit, but also add greatly to the appearance of our room, and help towards transforming the studio into a chapel.
     V. G. B.

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     BRYN ATHYN.

     Our observance of the Festival of the Second Advent opened with the Service for the quarterly Administration of the Holy Supper, on the morning of the 19th of June. The Sacrament was preceded by the Rite of Ordination, performed by Bishop Pendleton for Candidates A. Wynne Acton and Philip N. Odhner. The congregation was deeply moved by this impressive ceremony with its powerful enunciation of the teachings of Revelation concerning the origin and use of the Priesthood, the Declarations of the Candidates, and the laying on of hands by the Bishop, and his injunction to the newly ordained priests. White stoles were presented to the two ministers as a sign of their new office, and at the close of the rite the Bishop clasped hands with each of the young men, and thus received and recognized them as Ministers of the General Church.

     Another service was held in the evening, with special music, and an inspiring sermon by the Rev. Hugo Lj. Odhner, who dwelt upon the meaning of the "new heaven and the new earth" and the measurements of the Holy City. (Rev. 21.)

     After the service, the members of the society assembled on the cathedral lawn, where a quartet sang a new song concerning the New Church. Bishop Pendleton then addressed the gathering, and spoke of the Ordinations which had taken place in the morning. He dwelt upon the importance of the work of the Priesthood into which the two young men had now entered, and said that the Church must always look to new ministers for its future workers. Congratulating the new ministers upon their choice of a calling, he assured them of the esteem and affection in which they were held by their instructors in the Theological School of the Academy. In closing, he referred to the fact that the Rev. A. Wynne Acton had been called to assist Bishop Tilson in Michael Church, London, and expressed the hope that the work of the two newly ordained ministers in the Church would be successful, and that the people of the Church would give them a warm welcome.

     In response, the Rev. A. Wynne Acton, speaking for himself, and on behalf of his companion, the Rev. Philip N. Odhner, expressed gratitude, both to the Church and the School, for all that they had received during the years of their preparation. It was his earnest desire to forward the uses of the Church, and he hoped that he might some day return to Bryn Athyn, bringing the good wishes of the London Society.

     At the conclusion of the speeches, Bishop de Charms invited all present to partake of refreshments, and an enjoyable social time brought the celebration to a close.

     NEW YORK.

     It happened that the last doctrinal class and service of the season fell on the 18th and 19th of June this year, so that our celebration of New Church Day, beginning with a supper and symposium on Saturday evening, June 18th, was a "happy ending" by way of closing for the Summer. The members of the society were entertained on this occasion by Mr. and Mrs. Francis Frost at their home in Cranford, New Jersey. A delicious buffet supper was served, while an enjoyable social hour was in progress. Then followed a program of speeches, interspersed with songs.

     Under the general subject of "The Divine Providence and the New Church," four speakers dealt with these topics: "Trust in Divine Revelation," by Mr. Frost; "Patience in the Days of Small Beginnings," by M. Arthur W. Burnham; "Courage in Defence of the Truth," by the Rev. W. B. Caldwell; and "The Conjugial as One of the Rewards of Victory," by Mr. Frank Wilde.

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The speeches drew applause, and elicited further remarks. Among these, Mr. Sellner and two of the ladies gave reminiscences of the early days of the New York Society.

     The attendance was good, twenty-seven being present, in spite of the great distance for many of us; and everyone greatly enjoyed the hospitality and good-will of our host and hostess, to whom a hearty vote of thanks was extended as the evening terminated, all too soon, as evenings will. A gracious response to this was made by a gentleman member of Frost's Famous Puppets, to the amusement of the whole company.

     On the morrow-Sunday the Nineteenth-a large congregation attended the particularly beautiful service, with a sermon on "The Peace of Jerusalem" to carry over into the Summer vacation of the Society.

     The gathering at Cranford followed a plan tried last year, when we celebrated New Church Day in delightful fashion with a supper and symposium at the home of Mr. and Mrs. Harold Sellner at Forest Hills, Long Island,-a meeting which unfortunately was not recorded in the pages of the Life.

     Our extra social activities have been fewer lately, most probably due to the general atmosphere of rigid economy that seems to be the order of the day in almost every field. During the year, however, all the regular services and classes have been held on schedule, both in New York and New Jersey. The doctrinal class subjects of both our ministers have been helpful and inspiring. Among those of the Rev William Whitehead were: "Education, and its Ultimate Bearing upon the Spiritual Rational": "The Ultimation on the Natural Plane of the Doctrine of Faith Alone "Heredity"; "The Ascension"; and others. The Rev. W. B. Caldwell treated of "The Ancient Heavens and the New Heaven"; "Depressions as Forms of Judgments"; and several on "The Apocalypse:" The classes all "give us to think," and in so doing help us to clarify our thought and ideas in relation to the given subject.

     And here, perhaps, is the moment to mention the great indebtedness of our Society as a whole to those ladies who are able to give-and who most unselfishly do give-their homes and efforts to the uses of the Church for our community good. No spirit could be happier or more truly single-minded than that which pervades our meetings.
     FLORENCE A. WILDE.

     GLENVIEW, ILL.

     The Immanuel Church School marked the completion of another year's work with closing exercises on June 16, attended by a good number of parents and friends. During the service the pupils creditably sang four-part hymn unaccompanied which was quite an achievement for children of an elementary school. Although we had an enrollment of fifty-two scholars this year, there was no graduating class. After the exercises, the adults present gave appreciative study to the exhibition of work prepared by the children in the classrooms.

     The members of Sharon Church, Chicago, joined us for the celebration of New Church Day, which began with a service on Friday evening, June 17, when the Holy Supper was administered. There was a large attendance of the members of the two societies at the service on Sunday morning, June 19, both pastors and the Rev. Norman H. Reuter taking part in the worship, the Rev. W. L. Gladish delivering the sermon.

     In the afternoon a Pageant was given on the grounds north of the church, the members and children of our society taking part in depicting "The Story of New Church Day," with songs and musical accompaniment. As we believe a description of this Pageant is to appear in the present number of the Life, we will merely add that the costuming was rich and oriental, the scenes were realistically enacted, and it was all very impressive to the large audience that was present.

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     The celebration continued with a banquet on Sunday evening, when we enjoyed an excellent meal of diversified menu at the hard-times price of thirty cents a plate, so that no one need stay away-and apparently no one did. The Rev. Gilbert H. Smith, as toastmaster, introduced the general subject of "Evangelization," and three ministers and three laymen, speaking alternately, presented various phases of the subject from their several points of view. On Monday, June 20, there was a special service for the children and a dinner at noon.

     Our observance of New Church Day brought the church activities to a close for the season, except that Sunday services will be maintained throughout the Summer, the Rev. Norman H. Reuter officiating in the absence of the Pastor, who, with his family, has gone to Vermont for several weeks' vacation.

     Mr. Reuter will leave us about September 1st to assume his duties as Pastor of the Wyoming (Cincinnati) Society, and it is with extreme regret that we see him go, because he has endeared himself to us all. He just seemed to fit in here right. The earnest performance of his duties has been unfailing, both in school and church work. His sermons have given evidence of studious and careful preparation, and his doctrinal classes have been very much enjoyed. He has been close to the young people in their many activities. He will conclude four years of association with this society in the capacity of Assistant to the Pastor, and the very best wishes of the members of the Immanuel Church will follow him to the scene of his future labors. Certainly his new assignment may be expected to bring forth good to the Church in general.

     We were again joined by our friends of Sharon Church for the celebration of the National Holiday, July 4th. In the morning there was a flag and hunting-bedecked parade around the park lanes, led by drum and bugle, followed by a flag-raising and a patriotic address. After the basket picnic at noon, children's races and two very lively ball games featured the afternoon, and the evening concluded a joyous day with an informal and festive dance. And now, with the vacation season upon us, a few of our members have gone to the mountains and lakes, and others are taking automobile trips, but most of us have settled down contentedly to the enjoyment of the beauties and recreations afforded by our lovely Park.
     J. B. S.

     BRISTOL, ENGLAND.

     The Circle of General Church members in Bristol and Bath, under the ministry of the Rev. Albert Bjorck, met at the home of Mr. and Mrs. Imlah Dawson to celebrate the 19th of June by a Feast of Charity. After asking a blessing, Mr. Bjorck read T. C. R. 433, and while the Feast proceeded gave instruction as to the meaning and use of Feasts.

     A toast was then proposed to "The Church and the 19th of June," and duly honored, and Mr. S. Lewin, of Bath, responded by reading a short paper on the meaning of the Day. This was followed by general discussion and instruction by the minister.

     Next followed a paper by Mr. Rupert Lewin on "Distinctiveness in the New Church," as advocated in the General Church. The writer raised the question as to how far that distinctiveness should be upheld, so as not to become exclusive, and pointed out the difficulty of knowing where to draw the line. The subject provoked general discussion and comments, and various opinions were expressed.

     A toast to "The Academy" was proposed and honored, and then a paper was read by Mrs. Dawson on "The Rational Reception of Divine Doctrine." The chief points of the paper were as follows: All creation is by finites, and the only way the Lord can come to men in order to be seen by them is in the forms which have been finited for His reception.

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Reception is the only life that men and angels can know. The under standing receives forms of truth, but the will or love must respond. Love must be purified by revealed truth before it can unite itself to the wisdom in the understanding. All truths, in whatever form they are given, must be vivified by the Lord. A New Revelation calls for a new affection in the same degree as itself. The paper was received with acclamation.

     A noteworthy feature of the gathering was that it was the first 19th of June celebration that has ever been held in the city of Bristol, and it was most significant that the number assembled was 12!

     It is proposed to hold the next service in Bath at the home of Mr. and Mrs. Lewin, and the Holy Supper will then be administered. Afterwards we shall all very reluctantly say "good-bye" to our revered Minister and his good wife. For reasons of health, the Rev. Albert Bjorck must take up permanent residence in Mallorca.

     For a period of about twelve months, Mr. Bjorck has ministered monthly to the three families in Bristol and Bath who are members of the General Church, and so much have those ministrations been appreciated that no member has been absent except for reasons of health. In all there are fourteen members, half of whom are young men and women between the ages of seventeen and twenty-seven.

     In addition to worship and the administration of the Holy Supper, instruction has been given at each meeting. Mr. Bjorck is a deep thinker and a patient teacher. He has never spared himself in his efforts to promote a true understanding of the Heavenly Doctrines and to awaken a love for them. Often it must have been difficult for him, as each service meant a journey from Salisbury. On each occasion Mrs. Bjorck has accompanied him. The best wishes of all go with them both for renewed health and strength in the genial climate of Mallorca.
     J. D.

     KITCHENER, ONT.

     Although we have not been heard from for several months, we have been continuing our uses as usual On Good Friday, in place of the regular doctrinal class, our Pastor gave an interesting and instructive address on the meaning of the Lord's words, "Touch me not; for I am not yet ascended to my Father." (John 20:7.) Easter Sunday was celebrated with Divine Worship for both children and adults. On Easter Monday we had a very successful evening of Bridge, with Mr. and Mrs. Maurice Schnarr and Mr. and Mrs. George Scott as the entertainment committee.

     During the last week of April the local chapter of Theta Alpha took charge of the monthly social, and prepared a dramatic evening. A short play given by the young girls was funny and well acted. In another humorous play, Miss Dorothy Kuhl and her sister, Mrs. Niebergal, took the leading parts and made the "hit" of the evening as usual. The Schnarr quartet played three delightful numbers, and Mrs. Nelson Glebe treated us to some readings.

     There was warm, sunny weather for our picnic on the school grounds on the 24th of May. We all ate together out of doors, and in the evening the fireworks and huge bonfire rounded out a perfect day.

     The closing exercises of Carmel Church School were held in the chapel on June 16th, and were attended by parents and friends of the pupils. The pastor's address dealt with the subject of the Ancient Word, for which we are told to search in Great Tartary, and he emphasized the idea that a quest for truth is always before us.

     On the previous evening, the members of the society attended an entertainment given by the school, consisting of two short plays, recitations, songs and rhythm-band numbers.

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The teachers and children are to be congratulated upon this successful performance. We are happy to know that both Miss Heinrichs and Miss Cooper will return to teach in the school next year.

     Our observance of New Church Day began with a service for the children on Sunday morning, June 19th, at 10.00 o'clock. In his address, the Pastor told them of the three great days for the New Church,-Christmas, Easter and New Church Day, and explained the signification of each. This was followed at 11.00 o'clock by the adult service, during which the Holy Supper was administered. In the afternoon at five o'clock the members gathered on the church grounds, and partook of a tasty supper served under the trees. The Pastor spoke of the significance of the Day, and was followed by Mr. Rudolf Roschman and Mr. Jacob Stroh, who addressed us on the same subject, after which the meeting closed with the singing of "Our Glorious Church."

     We were disappointed at the cancellation of the Sons of the Academy Meetings, as we had been looking forward to seeing our friends from other centers of the Church, and to the interchange of ideas that such gatherings always effect.

     On Dominion Day, July 1st, we all brought our picnic baskets to the church grounds and enjoyed an afternoon together out of doors.
     C. R.

     PITTSBURGH, PA.

     Our observance of New Church Day began with a picnic in Frick Park on Saturday, June 18th. Old and young attended, and the weather was just right for the various sports and contests which were held under the direction of Mr. Homer Schoenberger. Prizes were awarded, and balloons were provided for all. It was a happy occasion.

     On the following day, Sunday the 19th, the service was appropriate to a celebration of the Second Coming of the Lord, and the Holy Supper was administered.

     Candidate Willard D. Pendleton, who has come to assist the Pastor during the Summer, was welcomed at Friday Supper on June 24th, and conducted the doctrinal class, presenting the subject of "Dreams" in a very interesting way which aroused discussion. In addition to his preaching, he is to give a series of classes on Sunday evening, at which he will treat of the subject of the Spiritual World. He has also held short classes with groups of children in the various homes. His visit has proved stimulating, and we are happy to have him with us.

     Mr. and Mrs. Charles H. Ebert and Mr. and Mrs. R. L. Goerwitz gave a tea at the Ebert home on July 10th, as a reception to Miss Nancy Edmonds, of Bryn Athyn, whose engagement to Mr. Stanley F. Ebert was recently announced. This was a delightful occasion, and we hope Miss Edmonds will enjoy her visit in Pittsburgh as much as we enjoy having her with us.
     E. R. D.

     COLCHESTER, ENGLAND.

     We write this report at the conclusion of one of the most successful and enjoyable "Nineteenth" celebrations in our history. Each year we seem to achieve the impossible by having a better one than the year before. Meeting over the week-end of June 25-26, we were able to have a dozen visitors from London and elsewhere.

     Our Pastor, as toastmaster at the banquet on Saturday evening, devised a new and most happy method of bringing forward the theme of the evening. There were five arranged speeches, each dealing with a portion of the Memorandum in T. C. R. 791, concerning the commissioning of the Twelve Apostles on June 19, 1770. Brief papers were read by Messrs. Horace Howard, A. J. Appleton, Norman Motum, Norman Williams, and Bishop Tilson, and each brought forth something fresh that set us to thinking, as was shown by the lively discussion that followed.

     At the service on Sunday, Bishop Tilson delivered a powerful sermon appropriate to the occasion, and the sacrament of the Holy Supper was administered.

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     In the evening, the Colchester group of the Sons of the Academy invited all to an open meeting, and forty-four persons attended. Bishop Tilson presided, and Mr. J. S. Pryke, President of the British Chapter, read a paper on the subject of "Bells," (being careful to note that there was only one "e" in the word!) It was extremely interesting and informative, and although the subject was rather off the beaten track, as our papers go, and it was not, shall we say, "deeply doctrinal," it was generally agreed that there is a distinct use in having such papers on occasion.
      O. P.

     TORONTO, CANADA.

     At the Forward Club meeting on May 19th, Mr. Arnold Thompson read a paper on "Progress." Referring to the custom of stock-taking in business affairs, which is a means of measuring progress, he contrasted the common lack of any corresponding examination by man into the vital matters affecting his own life, whereby he might have knowledge and judgment as to his own progress. He questioned whether the world is making the progress it thinks it is. Changes-yes-innumerable and perplexing; here today, gone tomorrow, but no lasting benefit. This he exemplified in the seemingly unavailing efforts to bring peace to the world,-the world of Science, Music, Art, and Education. His conclusion seemed controversial in the extreme,-"that with the realization of New Church ideals there would be nothing left, but that the Lord will have to permit spiritual temptations in which resistance by the man of this earth is almost impossible, and as a consequence the last state of New Churchmen on this earth will be worse than the first." A keen discussion followed. The Club's final meeting of the season was held on June 23d, and a group of the younger men were elected as officers for the coming year, with Mr. Desmond McMaster as President.

     As in matters of world and international concern, we have had some difficulty in finding a satisfactory "formula" to permit of the functioning of the Forward Club and the local Chapter of the Sons of the Academy, but at our own "Lausanne" on June 7th we succeeded in finding a way, the Forward Club relinquishing four of its regular monthly meetings, which will allow the Sons that number of regular meetings, at least, when their particular uses can be cared for. Mr. Alec Craigie was elected President of the chapter, succeeding Mr. Frank R. Longstaff, who was accorded the sincere thanks of the meeting for his untiring efforts during his term of office for the past two years.

     At the Annual Meeting of the Olivet Church on June 8th, the Pastor presented an exhaustive and most useful report covering our activities during the past year, showing that there had been 10 Baptisms (7 infants and 3 adults); four administrations of the Holy Supper, with an average of 49 communicants; l-Betrothal, 1 Marriage, 5 Funerals; 52 Morning and 2 Evening Services, with an average attendance of 63 for the whole year, and 68 for January to April of this year. The attendance at Doctrinal Classes was better this year than last, the subject considered being "The Spiritual World," bringing a considerable reaction in the form of question and comment throughout the course. The Young People's Class had been most encouraging, as evidenced by the good attendance and keen interest of its members. The Day School teacher presented a good report of the year's work. The year began with an enrollment of 8 pupils, and closed with 10-all girls. Miss Dora Brown was reappointed as teacher for another year, and was warmly thanked for her indefatigable efforts and efficient conduct of the school. The Treasurer of the Society was able to report a fairly substantial balance in the fund for our general uses, with a slight falling off in the day-school fund, which, however, it is hoped will be made up in the coming year.

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Reports were also presented by the heads of the various subsidiaries and committees of the Society.

     The Day School Closing, which has achieved the distinction of being one of the major events in the life of the society, as evidenced by the increasing attendance and interest shown, was held on Friday, June 17th. Following the opening service, which included the singing and reciting of Hebrew and English selections, there were other songs, the Dance of the Elves, and finally a three-scene play, "Snow White," with all the school children taking part. Miss Dora Brown recited the Prologue, and the children gave a finished and charming performance, distinguished by a delightful simplicity and an unaffected ingenuousness which it was a pleasure to behold. Their hearts were in their work, and they "lived" it all, thus reflecting the painstaking care with which they had been trained by their teacher and Mrs. Frank R. Longstaff. There was also on view during the evening a pleasing exhibition of the work of the pupils.

     On New Church Day, Sunday, June 19th, there was a special service in commemoration of the Second Advent, and in the evening the honored annual festival was celebrated with a banquet supper at the church. A sphere of good fellowship and unity of purpose was provided by an attendance of nearly eighty people, who sang the old songs with a spirit that betokened their strong affection for the Church. The introductory remarks by the toastmaster, Mr. Frank Wilson, were followed by a toast to "New Church Day," offered by Mr. C. R. Brown. In brief and affectionate terms, he referred to the Day we were celebrating, and spoke of the deep impression made upon the congregation at the morning service, when Messrs. Alan G. Longstaff, F. R. Longstaff, Jr., and Sydney Parker made their Confession of Faith. He then read telegraphic messages from Bishop Pendleton, for the Bryn Athyn Society, and from the Rev. W. L. Gladish, for Sharon Church, which were much appreciated. The Pastor, on behalf of the Olivet Church, then presented copies of a volume of the Writings to the three young men, on the occasion of their entry into full membership and responsibility in the Church.

     The toastmaster then introduced the program of toasts and speeches, and we had the pleasure of listening to four excellent papers on the following subjects: "What Value has Tradition in the Church?" by Mr. Frank R. Longstaff, Jr., B.A.; "The Necessity of Social Life in the Church," by Mr. Alec Craigie; "The Duties and Responsibilities of Membership in a Society," by Mr. R. S. Anderson; and "The Second Coming of the Lord," by the Rev. F. F,. Gyllenhaal. During an interlude of music there was some beautiful singing by a group of nine voices, a solo and unison chorus of male voices, a duet, and two delightful violin numbers by Miss F. E. Carswell. The splendid supper was provided by a committee of ladies under the supervision of Mrs. T. Bellinger; the tables were beautiful with their profusion of flowers; and bouquets bearing suitable messages were sent to those of our members who had been prevented from attending by sickness. Mr. Colley Pryke, of Chelmsford, England, paid us an all-too-brief visit on Victoria Day May 24th, and we hope he will be able to stay longer when he next crosses the water.
     F. W.

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ORDINATIONS 1932

     Announcements.

     Acton.-At Bryn Athyn, Pa., June 19, 1932, Alfred Wynne Acton, into the First Degree of the Priesthood, Bishop N. D. Pendleton officiating.

     Odhner.-At Bryn Athyn, Pa., June 19, 1932, Philip Nathaniel Odhner, into the First Degree of the Priesthood, Bishop N. D. Pendleton officiating.
DISTRICT ASSEMBLIES 1932

DISTRICT ASSEMBLIES 1932

     The Pittsburgh District Assembly will be held at the Church of the Pittsburgh Society, 299 Le Roi Road, September 23-25, 1932.

     The Chicago District Assembly will be held in the Immanuel Church, Glenview, Ill., October 14-16, 1932.

     The Ontario District Assembly will be held in the Carmel Church, Kitchener, Ont., November 11-13, 1932.

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ADVANTAGES OF THE SMALLER GROUP 1932

ADVANTAGES OF THE SMALLER GROUP Rev. HOMER SYNNESTVEDT 1932

NEW CHURCH LIFE
Vol. LII     SEPTEMBER, 1932          No. 9
     Throughout the scattered circles and smaller societies of the General Church, it is natural to look with respect, if not with longing, upon the center at Bryn Athyn, which, like a modern Jerusalem, is a city built around the worship of the Lord,-the Lord in His Second Coming. Here resides our Bishop, and here are gathered the leading functionaries of our General Church, as well as the faculty and staff of the Academy, our institution of learning. And these uses are wonderfully well equipped, and miraculously clothed architecturally with a cathedral and other buildings that symbolize the inward excellence of the New Church, setting a high standard of what it is to become, in ever greater fulness, as the ages pass. To have such a center of permanence and solidity, such a beautiful assurance of established appreciation, is very soothing to the natural man, which somehow clings to the illusion that reality dwells in material things.

     Moreover, the weekly and almost daily program of good things, set before the favored dwellers in this emporium of rich things for the mind and heart of a New Churchman, attracts hither an increasing number of those who are able to choose the place of their residence. It is so beautiful here, surrounded by fields of rich fertility, with many wooded slopes and a park like stream, with wide curving avenues whose bordering maples interlace overhead, with velvety lawns, artistic shrubbery, and fragrant bloom round about the hospitable homes, where everyone, including even the youngest children, is a friend and more than a friend.

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That we also enjoy every convenience that this modern age supplies, does not detract at all from the happiness of the community. For where children are welcomed, and gardens cultivated, and houses well tended, and hygiene well studied, there is plenty of work, and to spare. Of the noise and bustle of the great metropolis, which makes possible the many gentleman's estates in this favored region, we hear not even an echo, although noiseless, swift-gliding electric trains furnish hourly transportation to the heart of the city. The material conveniences and comforts of modernity do not of themselves militate against a truly simple life, but only make this world more like heaven, where bodily needs and limitations drop completely out of sight, where we have no need even to turn a switch or pay small monthly installments!

     But if I dwell much longer upon this side of life in Bryn Athyn, I may start some kind of a Bonus March in this direction, to the obvious detriment of other centers. So let me proceed to the real object of this Spring song, namely, the compensating advantages of the smaller groups in the Church.

     The profound [?] editor of a popular weekly magazine calls our attention to the "great American hanker for mere bigness," and shows how in many ways we seem to have overreached ourselves in this direction. This much of what he says is true, that when functions become institutionalized on too large a scale, personal touch and individual responsibility are lost. But be that as it may, we have recently been reminded that, even in such a small body as the New Church, there is a point at which the growth of a larger society, while adding so many blessings and such a strong general sphere, does not seem to have all the advantages on its side. There are not a few compensations in favor of the smaller groups, and these are especially things that are promotive of sturdy character and individual sense of responsibility, as well as practice in actual close co-operation with others.

     Where large numbers gather at meetings, one may come and go without being noticed. By the same token, a large society is hard put to it to find adequate uses for any large proportion of its members, and a sense of alienation arises in those who long for more active participation. A smaller group, owing to its need of resourcefulness and mutual help, develops a certain family-like warmth and informal friendliness such as are characteristic of pioneer days and of all first struggling beginnings.

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Where the regular attendance of each individual is a noticeable factor in the society uses, and where the pastor is more or less directly dependent upon the united best efforts of the flock for his daily bread and encouragement, all contribute to strengthen the feeling of full membership. This again is like a family, where charity rules, and the need of mutual service keeps out complaining and censoriousness.

Moreover, a small society, like a family, has such obvious need for the fullest co-operation of each and every member that each receives a full measure of that responsibility which provides the best possible training for citizenship in the Church, as it does in a pioneer State. Is it not true that those who begin life with experiences of struggle and of meeting difficulties are those who are most able to enjoy whatever advantages come to them later! It almost seems as if each generation should be sent out to get some field training. Not only teachers and ministers, but also laymen, might benefit by such an experience. And it shows that there may be reciprocal benefit to those who visit the lesser centers, as well as the great benefit experienced by the isolated when they foregather at the center.
LORD SEEN IN HEAVEN 1932

LORD SEEN IN HEAVEN 1932

"When the Lord appears in heaven, which often occurs, He does not appear encompassed with the sun, but in an angelic form, distinguished from the angels by the Divine which is translucent from His face. For He is not there in person, because the Lord in person is constantly encompassed with the sun, but He is in presence by aspect. For it is a common thing in heaven for persons to appear as if present in the place where the look is fixed or terminated, although it may be very far from the place where they actually are. That presence is called the presence of the internal sight. The Lord has also been seen by me outside the sun in an angelic form, a little below the sun on high; and also near, in a like form, with a shining face; and once also in the midst of the angels as a flaming beam." (H. H. 121.)

388

RESISTING THE HELLS 1932

RESISTING THE HELLS W. F. PENDLETON 1932

     "The Lord shall fight for you, and ye shall hold your peace." (Exodus. 14:14.)

     It is a momentous truth that the Lord alone is able to resist the assault of the hells, or of evil spirits, and that He alone is able to conquer them. Since the Lord alone has this power against the hells, if He did not act against them, they would rush in like an immense ocean, one hell after another, troops on troops of evil spirits, and man would have no power at all to resist them, especially since of himself he is nothing but evil, nothing but a form of hell, and hell cannot be met and resisted and overcome from anything of itself, but from that which is altogether outside of itself,-the Divine power alone. If anyone, therefore, endeavors to resist evil of himself, or by his own strength, his effort will have no effect whatever, and he remains in evil, or sinks deeper into it than before. It is on account of this helplessness of man in conflict with hell, and the hopelessness of any human effort against it, unaided by the Divine power of the Lord, that it is said in the text, "The Lord shall fight for you, and ye shall hold your peace."

     It is not meant that man is not to fight against or resist evil. It is not meant that he is to hang down his head and wait for the immediate influx of the Lord; for man ought to fight against evil, not from himself, but from the Lord, acknowledging and believing that it is by the Divine power alone, in him and by him, in his own active efforts and by them, that evil can be overcome. It is in this state of active resistance to evil on the part of man that it is overcome by the Lord.

     In order to understand how this is, and why it is so; in order to understand how it is and why it is that no man has any power of his own or from himself against the evil which rises up from hell, it is necessary to know something of the environment of man in the spiritual world, of his surroundings in the spiritual world while he is still an inhabitant of the world of nature.

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The two worlds are together, and the spiritual world is in the natural world as the soul is in the body. Man is an inhabitant of both worlds. He is at one and the same time a man in the natural world and a spirit in the spiritual world. He is at one and the same time among men in the natural world and among spirits in the spiritual world. By the speech of his mouth and by the actions of his body he is in the natural world, but by the thoughts of his understanding and by the affections of his will he is in the spiritual world. Man is therefore a twofold being, and lives a twofold life. This is so, because the two worlds in which he lives are together, not separated by degrees of space or moments of time. His real life, however, is in the spiritual world, and his apparent life in the natural world; nor does he know by any consciousness that he is among spirits and angels who are in the spiritual world. But his real life is there nevertheless,-the life of his love and the life of his thought. It is necessary to know this,-to know that our real life is in the spiritual world, that we are intimately associated with the inhabitants of that world, in all the activities of our thoughts and affections,-in order to understand why it is that we have no power against hell, that the Lord alone has this power, and that He alone is able to fight for us in the battle of regeneration.

It is necessary to know another thing-it is necessary to know that by birth and inheritance we are full of evil, that by birth and inheritance we are inclined to all the evil in which evil spirits are, that we lust for the things which they lust for, and seek the things which they seek,-the sinful delights of the flesh and the world. For this reason we early begin to seek the company of evil spirits, and take delight in associating with them, and in this way we come completely under their power and dominion. And when adult life is reached, when the rational is opened by the light of truth, we find that we are living in the midst of evil spirits, in a state of spiritual servitude to them. The Lord reveals this to every man in early manhood, and blessed is he who ceases to walk in the company of evil spirits when this revelation is made to him by the Lord; blessed is he who then realizes the truth and the power in the words of the text, "The Lord shall fight for you, and ye shall hold your peace."

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     We have said that the Lord reveals this early in life, in early youth and manhood, to every man. For every religion teaches the presence of God, the presence of angels and of evil spirits, thus the presence of the spiritual world. Every religion teaches that man is evil, and is in need of deliverance from it. Religion is not religion without these fundamental truths; and even though they may be obscurely taught and obscurely seen, even though they may be falsified and perverted, still they are truths that are present in every religion of the world, and truths that are brought, even though dimly, to the perception of every man at some period of his early life. And the fact that men reject them is all the more a proof that they are present and taught wherever there is religion. Every man, therefore, is given to know these fundamental truths; and though they kindle but an obscure light in his mind, a light that soon goes out under the influence of worldly lust and worldly phantasy; yet the light is there, or was once there, and it might have been kindled into a flame, ever to illumine his pathway on the road to heaven. This light is once kindled by the Lord in every man, and if he permits it to go out, it is his own fault, and not the fault of the Lord.

     In this light, as it kindles and burns, the youth or young man will learn and discover that he is nothing but evil, and that he has no power of his own for deliverance, because he finds himself to be in the presence of evil spirits, under their power and dominion; and he now knows that the power of evil spirits, who environ him in the spiritual world, is so great that it is not possible for him to overcome them by his own unaided effort. He so strongly inclines to the same things which they lust for that he would become an easy prey if Divine power did not come to his rescue. But this Divine Power will come to him, and make its presence operative and active against the evil in the other world who environ and threaten him with destruction, if only he supplicate the Lord in acknowledgment of Him, at the same time confessing his evil inclination and his lack of power.

     This confession from the heart begets humility, and it is the humble mind which the Lord is able to enter for deliverance,-the mind that sees and acknowledges its own inclination to every evil way, and its own powerlessness to effect its own liberation from the power of the enemy.

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And the humble state is not, or does not continue to be, a passive state; it is soon inspired with hope and energy, with the will and desire to part company with evil spirits in parting company with his own evil, inspired with the will and desire to part company with the old life, and live the new life which the Lord points out in His Word. Into this state, now an active one, the Lord enters. He is already present, and fulfils what Moses said to the Children of Israel when they were pursued by the Egyptians: "The Lord shall fight for you, and ye shall hold your peace."

     The subject of the series in this fourteenth chapter of Exodus is the temptation of the church and of the individual, and the deliverance effected by the Lord through temptations, which are permitted for the sake of the end that is to be accomplished by them. The chapter treats also of the fear that is inspired by evil spirits in the state of temptation, when the faith of the church is assaulted, and of the complaint which the regenerating man is disposed to make at such a time,-complaint because of the suffering and distress that is attendant upon such a state. The city or the camp cannot be in a state of siege, surrounded by enemies, without much of suffering. Still, the disposition to complain arises, and it is this state that is addressed in the words of the text.

     We read that "when Pharaoh drew nigh, the Children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid; and the Children of Israel cried out unto the Lord. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt so with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it is better for us to serve the Egyptians, than to die in the wilderness. And Moses said unto the people, Fear ye not; stand still, and see the salvation of the Lord, which He will shew unto you this day; for the Egyptians whom ye see today, ye shall see them again no more forever. The Lord shall fight for you, and ye shall hold your peace." (Exodus 14:10-14.)

     The Israelites were thus in great fear and distress. They saw themselves, a few weaklings lately delivered from a state of slavery, untrained, undisciplined, unprepared for war; and they saw pursuing them the numerous and well-trained army of Egypt, skilled in the art of war, powerful, proud, boastful of their strength and superiority over their former slaves who were now striking for liberty.

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The Israelites, in despair of deliverance, cried out to the Lord, and complained of the bitterness of their lot.

The state of the church in its beginning is represented by this natural state of the Israelites; or, what is the same, the beginning of spiritual life in the regenerating man is so represented. The state is one of fear by reason of the power of the evil hosts, or the power of the world as arrayed against the church. The world is so strong, and the church is so weak; and in its fear, approaching despair, the church is conscious of the power of the world; but the Divine power, which is present, is for the time not seen. In the presence of the Divine, the world and all hell are as nothing. But this is not now seen, and the fear of the might of the world is stronger than faith in the power of the Lord, and resistance seems useless. It is this state of fear, distress, anxiety, temptation, despair, in the church and in the man of the church, that is addressed in the language of Moses: "Stand still, and see the salvation of the Lord. . . . The Lord shall fight for you, and ye shall hold your peace." That is, be silent, stop complaining, go to work, do your duty, do as the Lord tells you: "Wherefore criest thou unto me? speak unto the Children of Israel, that they go forward. And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of cloud, which went before the face, stood behind them." And the Lord manifested His mighty power to rescue, to protect and to save. There was no reason to fear.

As we have said, there was no spiritual temptation with the Israelites, no fear of the loss of anything of spiritual life. Their temptation or trial was purely natural, arising from a fear of the loss of natural possessions and natural life. But as natural wealth and possessions are representative of spiritual wealth and possessions, and natural life is representative of spiritual life, so the Jews, in this experience, represented the trials and temptations of the spiritual man, who is in anxiety and distress on account of fear for the loss of the spiritual possessions which the Lord has given him, and for the loss of all things of spiritual life.

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He knows that spiritual or eternal life, and all the things that relate to the life after death and prepare for it, all things of the Word and doctrine from the Word, all spiritual uses performed in the light of the Word and of doctrine-that all these things are inexpressibly of more value than the things of the world and the flesh, and he loves them above all other things. Their threatened loss occasions anxiety, distress and even despair; and, forgetting for the moment that the battle is the Lord's, and that He will and must prevail, man gives expression to his fear and despair in the form of complaint at the ways of Providence. It is this complaint and despair of the regenerating man that is represented by the natural fear, complaint and despair of the Children of Israel.

In this complaint and despair, however, there is an acknowledgment that is of great value. Fear indeed is distrust, and complaint gives expression to this distrust,-the distrust of Providence that invades the mind of the spiritual man at this time. But at the same time there is in this despair the practical acknowledgment of the vanity of all merely human power and human effort, as against the power of the world and of hell. And since, in former states, man has acknowledged the power of the Lord, and that he himself is nothing but evil, and therefore can from himself do nothing against evil, that is, against hell-since he has acknowledged these things in former states, and this acknowledgment is implanted in his interiors, the Lord is still with him and in him, ready to manifest His power. And though the acknowledgment of the hopelessness of resistance by his own effort is at first negative, causing fear to invade and complaint to arise, yet even this acknowledgment is of value, and the Lord is soon able to stir the remains of a former spiritual acknowledgment, and excite man to active cooperation, stilling his fear and distress, silencing his complaints, removing his distrust of Providence and the ways of Providence. And he now has an active perception of the truth involved in the words of the text, " The Lord shall fight for you, and ye shall hold your peace."

"Ye shall hold your peace." The words are literally, "Ye shall be silent." To the Children of Israel this was a command to cease complaining, and to go forward in obedience to the words of the Lord; for He was now about to deliver them from the power of the Egyptians.

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With the spiritual man it marks the cessation of distrust in Providence, and the resolve no longer to complain at the ways of the Lord, but to go forward in active obedience to the truth of the Word, in active loyalty to that truth, and in active cooperation with the Lord in that truth. "Fear ye not, stand still, and see the salvation of the Lord, which He will show you this day. . . . The Lord shall fight for you, and ye shall hold your peace."

The command, "Hold your peace," "Be silent," would appear to teach that man is to cease doing anything in the work of regeneration; and indeed this appearance, here and elsewhere in the Word, is what led to the old doctrine that man is justified by faith only, without the works of the law; that, while the moral law, or law of the Ten Commandments, is to be kept in the outward form, for the sake of life in the world, such a keeping of the law does not contribute anything to salvation; but faith is the only factor in salvation on the part of man. The doctrines of the New Church, however, teach that both faith and works are essential; that one is not essential without the other; that if one is lacking, the other also is inoperative and falls-especially the works of regeneration, which consist primarily in keeping the Commandments, or shunning the evils mentioned in them as sins against God. For the Commandments teach us, for the most part, not what we are to do, but what we are not to do, in order that salvation may be effected. Hence the command of the text, "Hold your peace," does not mean that the regenerating man is to stop in his work of keeping the Commandments, in his work of resisting evil, but that he is to cease doing the thing which is the subject of the series in the internal sense, namely, to cease complaining at the ways of Providence, cease complaining at Providence for the permission of evil (for we see certain evils which the Lord has permitted, and they cause in us trouble and distress), to cease from this distrust, and from meditation upon it, and to go forward in the work of cooperation with God by obedience to the commandments of His Word, and in doing our duty as it lies before us.

In reality it is the cessation of the activity of the proprium that is meant; for it is the activity of the proprium that causes the distrust and the complaint. The proprium is essentially self-love, and the activity of self-love-which is the proprium in a large sense the activity of self-love is the cause of all evil, the cause of the distrust and complaint of Providence which are treated of in the series of this chapter.

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From the proprium, or from self-love, we cannot do the work of individual regeneration, nor can we perform the uses which are to establish the church. Self-love is the root and spring of the evil which assails, and if we resist it from a similar root and spring in ourselves, nothing is accomplished. For self-love inmostly is one, since self-love is hell, which is one, as against heaven and the Lord; it cannot act against itself. Our own self-love is in inmost unity and sympathy with the self-love which assails, though it does not so appear. Since this is so, the activity of our self-love is to cease, and we are to act wholly from the Lord, and not from ourselves-first, by a strict obedience to His commandments, and afterwards from the love of them, and of Him in them. In this way a new love springs up and grows,-love to the Lord in the place of the love of self; and it is from this new love that the individual man and the church are to act, and not from the former love, or love of the proprium. Self-love cannot be subdued except by a power outside of itself. Self-love also begets a pride in our own powers, in our own ability to do the work of regeneration and build the church. This pride, along with self-love, its origin, must cease its activity; and it is the cessation of this twofold activity that is the end in view in the command of the text, " Hold your peace."

Thus the lesson presented before us in the words of the text is, in general, that the Lord alone is able to resist the power of hell, but that this is done by the Lord when there is a state of active resistance on the part of man. This resistance he is unable to make from himself, because he is nothing but evil, and is in the midst of those in the spiritual world who are nothing but evil. But when the Lord is acknowledged, and His Divine power to save, and when this acknowledgment is made from the heart, there is implanted in the inmost thought and affection something from the Lord, by virtue of which man is brought into consociation with the good in the other world; and power is thus present with him by means of which his evils can be overcome.

But there arises fear and something of despair in the midst of temptations, in the midst of the active assault of the forces of hell; and out of the fear there springs up complaint at the ways of Providence.

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But instruction is given that nothing can be done, so long as a spirit of complaint is active, which is a spirit of distrust arising from the proprium or the love of self. This love must cease to be active, must cease to govern the mind and life, must cease to govern in the uses of the church, must cease to govern in all human activities. When this activity ceases, and wherever it ceases, whether in the regeneration of the individual, or in the activities of the church, or in the activities of any human work,-then and there the Lord can enter, and will enter, to perform His work of redemption and salvation. "The Lord shall fight for you, and ye shall hold your peace." Amen.

LESSONS: Exodus 14. Revelation 19. Doctrine of Life 94-97.
MUSIC: Liturgy, pages 529, 566, 659.
PRAYERS: Liturgy, nos. 112, 124.
NEW CHURCH DAY 1932

NEW CHURCH DAY S. R. LEWIN 1932

     (A paper read at Bristol, England, June 19, 1932.)

     The event we are celebrating today is really very little understood or appreciated, even in some organizations of the New Church,-organizations that are, or should be, founded upon the great proclamation given in the spiritual world on the 19th of June in the year 1770.

     The last judgment had been accomplished by the only One who could have done the mighty work,-the Omnipotent Lord. When a state of order had been restored, and the powers of evil overcome and placed within bounds which they could never again pass over, the all-conquering King called together His loyal followers who had been with Him during His life on earth, and sent them throughout the spiritual world to proclaim that He alone reigns in a kingdom that should stand for ever and ever.

     This Gospel, we will remember, was proclaimed after the finishing of the True Christian Religion, and so may be considered as the crowning and final act of the Lord in making His Second Advent.

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It summarizes, in fact, all of the truths contained in the Revelation to the New Church, and is a Divine assurance that the Church standing loyally by those truths will endure for ever. Consequently we can very easily see that we must first accept this Divine proclamation (and this not blindly but with intelligent conviction) before we can make any progress in our regeneration and spiritual development.

     We are, of course, too apt to look upon this event as having taken place at a certain time, i.e., 162 years ago, and so are very liable to think that the Church has made very little progress in the long years since. We must remember, however, that this took place in the spiritual world, where there is no time, but in its place state; and 162 years of natural time are as nothing compared with the eternal state of the spirit.

     It was not that the time had arrived for the Lord to accomplish that great work and announce His Supreme Omnipotence. He had done a similar work before, when on earth He announced, "All power is given unto me in heaven and on earth." Mankind, however, had refused to acknowledge that power and sovereignty; had confirmed themselves in a life of evil; and when they had passed on into the spiritual world, continuing their evil actions with ever-increasing cunning and wickedness, a state arose which necessitated the Lord's again asserting His power, by restoring order and thereby not only saving men on earth from the overpowering influx from the evil in the spiritual world, but even saving the evil themselves from total annihilation. When this great deliverance was finished, He then again announced that He alone reigned, and that His new kingdom would endure for ever.

     We should ever remind ourselves of the fact that the New Church had to be established in the spiritual world before it could descend to the earth and there find an ultimate in an organization of men. These first have to learn the truths of the Second Advent; and then, only as they, in the Lord's strength, but "as of themselves," bring those truths down into their lives, can they become fitting and worthy workers in the Church on earth. This necessitates passing through many states of gradual growth; and the more gradual, the more sure. And so can we wonder at the apparent slowness in the progress of the New Church?

     It will take all of us a very long time to understand, even in a small measure, the infinite truths contained in the Gospel, "The Lord Jesus Christ reigns."

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This great truth-the greatest truth-is given to us to apply to every plane of our lives, spiritual, moral and civil, and it will only be when, by regeneration, we are in a state to apply it so, that the Church, both in the individual and as an external organization, will really be able to make progress, and be recognized as the "Crown of all the Churches."

The first essential is to try to understand the true doctrine contained in this Gospel, as on a true understanding of the doctrine of the Lord depends our grasping of all the other truths of the Church. We shall, of course, meet difficulties in understanding some of the profound truths of this foundation doctrine; but continued study, with earnest prayer to the Lord for enlightenment, will bring increasing light; and we shall find that it is a subject which can never be exhausted, but is ever revealing new beauties of more and more interior truth. We shall also be able to see how the application of this Gospel descends through the various planes of life, even down to the very material things of nature, in which we shall be able to appreciate the wonderful and beautiful things there existing, in a far greater measure because we shall recognize them as ultimate manifestations of the power which the Lord has stated He has in heaven and on earth.

Let us, therefore, at this celebration of the giving of this Gospel by the Lord, offer to Him our humble but sincere thanks and praise, and ask Him ever to give us an increased affection and thirst for His truth, increased light in which to understand it, and strength to bring it down into our daily lives. So shall we be prepared for a life of use in the Church, not only on earth, but also when, in His own good time, we pass over into that spiritual world where they are ever hearing the glorious Gospel, "The Lord God Jesus Christ reigns, whose kingdom shall stand for ever and ever."

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RATIONAL RECEPTION OF DIVINE DOCTRINE 1932

RATIONAL RECEPTION OF DIVINE DOCTRINE JANE DAWSON 1932

     (A paper read at Bristol, England, June 19, 1932.)

     On this 19th day of June the thoughts of all true and worthy New Church members turn to the contemplation and study of those glorious truths of the Second Advent made known to the world through the instrumentality of Emanuel Swedenborg. When the last work, True Christian Religion, was finished, the Lord called together the twelve apostles who had followed Him in the world, and sent them throughout the whole spiritual world to preach the Gospel that the Lord God Jesus Christ reigneth, and that His Kingdom shall endure for ever and ever.

     With us, that is not a mere historical fact, and nothing more. It has a significance and meaning of great import. Why should the Lord send out those particular men, and why twelve? It was because they represent all the principles or truths of the New Jerusalem, which has twelve foundations and twelve gates. The twelve apostles are all that constitute the Lord's Church. They likewise represent every quality of the human mind to which the truth must be proclaimed, so that the whole mind of man shall know, acknowledge, and humbly bow before, the Divine Human. With this great truth in mind, let us, who have in some degree heard the glad tidings, endeavor, with all the qualities of our mind, to understand how the glorious Doctrines shall be received, so that they may enable us to become wise unto salvation.

     The Lord said, "Take heed how ye hear!" (Luke 8:18.) But the warning was not understood by the first Christian Church-at any rate, not to the degree that it should have been, because the receptive vessels of the minds of those who composed that Church were unable to hold the truth, and their eyes were not opened to perceive the inner meaning. Even at this day, we, in clearer light and perception, are dull and slow to believe, because of the evil which lurks within.

400

Yet those Divine words, in their spirit and life, are pregnant with meaning of special value to the men who form the Lord's New Church upon earth. It is not so much what is heard or read as the manner in which it is received. By that I mean we are not concerned about the Truth itself. We have to "take no thought what we shall eat and what we shall drink." Good and truth come to us freely from the Lord, and we in our degree are fed as surely as are the angels of heaven. The Lord has given to His New Church truths in full measure. He has revealed Himself as never before in the history of mankind. But that revelation can never be received by man unless he provide adequate receptacles for it.

     While we live in the natural world we are wrapped about and enmeshed in appearances, because all nature, as well as the mind of man, is a mirror which reflects the things of the higher spiritual plane; and if a man looks only with natural sight, he views everything in inverse order. Even man's rational-that is, the first rational, with which he was endowed at birth-is of the same quality. It therefore behoves the men of the Church, when they approach the Doctrines revealed out of heaven, to "take heed how they hear." It is said by the Lord, "With what measure ye mete," and that means the capacity we have for the reception of truth; and according to that capacity "it shall be measured to us again."

     Before the New Revelation was given, the Church was required only to obey; but now that the rational faculty is opened, the Church must understand. Over the portals is written "Nunc Licet"-"Now it is allowed to enter understandingly into the arcana of faith." And the man of the Church is in great danger of submitting the revealed truth to his own rational, which is as fallacious as the corporeal and sensual degrees of the mind.

     In the early days of the Church there was much talk of blind faith. Men were told not to question anything, but to believe in ignorance. Falsities crept into the Church, and in time there was no truth at all. It was not the blindness of their faith which caused the destruction of the Church, but the falsities. Does not the blind man feel the heat of the sun in equal measure with the man who sees? And does he not live? The Lord can always heal the blind when there is true faith, but He can do no mighty works where there is hardness of heart.

401

As long as pure innocence prevailed, there was truth and good of life; but where falsity reigns, innocence is not. Innocence, which is willingness to be led by the Lord, is the very essential of all that is heavenly; and the one true object of life is to come into such innocence.

     When the Lord made His Second Advent by giving His Word to mankind in rational form, He sent a new light into the world. Truth conceived in the internal of Swedenborg's rational was brought forth into the natural world, in order that it might be seen of men. As in the case of former revelations, the Lord selected and prepared the vessels to contain and convey His Truth to man. In all its explanations, illustrations, and experiences, it embodies the genuine truth which alone can make men wise.

     The end and purpose of creation is reception, the reception of life from the Lord by angels and men, so that they may form the heavens, and live in a state of happiness to eternity. It is this same reception which is the only life we can know as men in the world Indeed, it is only the life of reception that angels can know, though their receptivity is more acute and of finer quality than that of men.

     The power of reception is the means employed by the Lord in creation. "No man can be created immediately from the Uncreate, the Infinite, because the Divine is one and indivisible, but man must be created from created and finited things which have been so formed that the Divine can be in them." (D. L. W. 4.) Such is the order of creation, and such also is the order of regeneration, because to be regenerated is to be created anew. It is therefore evident that the internal of man's mind, or his rational, cannot receive any pure truths, because such truths are above and beyond the finite to comprehend; but he can receive appearances of truths, or the forms which have been finited for his reception. These appearances or forms in their order are receptacles of purer and higher truths, truths which man, by the use of his rational, can comprehend, being within the range of his understanding. The only way in which the Lord can come to angels and men, in order that He may be seen by them, is by finites.

     The Lord is Love Itself, and He goes forth as Divine Love and Wisdom, the first finition being the spiritual sun, which is far above the highest heaven.

402

From that first finite emanate other finites, which are Divinely accommodated to the receptive state of angels, right down through all the heavens, each heaven being in a different state of receptivity. The sun of heaven never sets, but it appears to do so to those who do not receive. The natural sun was created and finited from the spiritual sun, and created with the power of reception from the spiritual sun, and as a medium of connection between the spiritual and natural planes.

     The world of mind or spirit is a discrete degree above the natural; and though the spirit acts upon the natural, and within it, yet it sees and knows nothing of the natural except its response. The mind itself is composed of spiritual substance fashioned and shaped by the essence of Life Itself; and because of its quality and composition, it can interpret nothing except in terms of life.

     We are told that all nature and everything natural is dead-that the spirit alone lives. In this world, therefore, we have the two forces of life and death. Things natural, however, are not completely dead-not so dead as sin, falsity, and evil-because they retain the power of reception or response, and thus the promise of life.

     The understanding is only one-half the human mind. The other half is the will or affection, and this will is the real man. We are told that man is a form of love, and that his love is his very life. Love is the fire of life, and everyone has life according to his love. Before regeneration the love or will of man is altogether evil. The whole natural mind, in its extremes, is in falsity and evil, and no truths are there. Man is therefore a hideous form of self love, and his love must be purified if he is to be saved from eternal death. The process of man's regeneration is by intellectual truths, and it is by such truths alone that the love or will can be cleansed. Truths are given for no other reason than to purify the will, to bring light to those who sit in darkness, to enable them to see their own evil.

     Many believe that the understanding makes the man, but this is not so. The understanding can be elevated above the will, and man can see in the light of heaven, but all that of the understanding which climbs beyond him belongs to the love of knowing; and however much a man understands, if he does not apply it to life, and make it one with his affection, it will fall away from him, and he will sink back to the level of his own love.

403

But the love or will cannot be elevated through anything of honor, glory or gain. It can only be raised through the love of use, not for the sake of self, but for the sake of the neighbor. Love towards the neighbor from the Lord is the genuine love of the human mind, and it is through this love alone that all elevation takes place.

     All who are familiar with the teachings of the Heavenly Doctrines know what the love of the neighbor is. To the New Churchman the term has a much wider application than is generally known in the world. He never associates it with the love of a person, because he knows that to love one's neighbor is to love use and all that is good, thus the whole kingdom of the Lord. When such a love exists, freed from all thought of self, then good from the Lord can flow in, and it is thus elevated. Love is always the medium by which man is raised from a natural to a spiritual state, because it is a receptacle of life from the Lord; and there is no life in inmost being in anything except in what is from the Lord; and all life is from Him.

     It is therefore the affection in man that must respond to the understanding of Divine Doctrine which he has received from the Revealed Word, if there is to be any life. Like the daughter of Jairus, this affection is dead, or appears to be. It does not respond, and lies inanimate. But the Lord knows that it is not dead, but sleeps. Jairus represents truth in the understanding; and when that truth receives no response from the will, then it is concerned, and calls aloud for recognition. A daughter-an affection born from that truth in the rational-lies inanimate, and Jairus supposes it to be dead. It has never lived. It waits for the Divine touch which we call "vivification." Death and sleep are merely representations of the resurrection to a higher state or life. All who enter understandingly into the things of faith, now revealed, must bring to those truths a new affection! An affection for what is lower cannot or must not conjoin to itself an enlightened understanding, else the truths will be defiled in the will, and the last state be worse than the first.

     The manner of the resuscitation of the daughter of Jairus gives us a perfect picture of the calling to life of that affection in the rational degree of the mind. (Mark 5:22-24; 35-43.) The Lord ejected from the outer apartment the crowd of people who were making a loud and useless noise, and went into the inner room alone, leaving only Peter, James and John without.

404

The inner room is the rational degree of the mind, and if the affection for rational truth is to be awakened in man, all the crowd, that is, all the lower affections, must be removed. They must not be allowed to intrude upon the affection for spiritual things. If they are not subdued, they indispose the mind to the reception of the peaceful influx of the Lord's love and truth. The Divine Human of the Lord comes with His living touch, in the vessel of His own Revelation, to the ultimate rational plane of man's mind. While man lives in this world, his affection is not dead, but only sleeps. Where there is true faith in the Divine Revelation, those glorious truths can be received into the understanding by a diligent application to the study of them.

In most of us the affection appears to be dead. We read, and we have the truth preached to us, but the response is lacking. And what means this lack of response? It means that we have no true rationality. What appears to live in us is not life, but sleep, which might end in death, because where love is not, there is no medium of connection between the dead and the living. All truth, in whatever form it is given, must be vivified in us. We can receive nothing of life into the understanding alone. The will or the love is that which responds and unites itself to the understanding, and not the reverse. But there must be love for the wisdom in the understanding, if there is to be elevation in that degree.

The Lord comes to everyone by an internal way, that is, in the good which He has implanted in man's inmost being. He comes and touches the hand,-the ultimate faculty of the rational mind in its affection for that which is revealed. By that vivified affection there is action, life, transfiguration, and resurrection to a glory far exceeding anything that has hitherto entered into the ear to conceive.

405

FIRST EARTH IN THE STARRY HEAVEN 1932

FIRST EARTH IN THE STARRY HEAVEN Rev. GEORGE DE CHARMS 1932

     AN ADDRESS TO CHILDREN.

     The farther Swedenborg went from our own earth in his travels through the heavens, the greater were the differences which he found between the people who dwell on these other planets and ourselves. We have seen that even those who belong to our own solar system are different and strange; yet in many ways they are very much like ourselves. But the people about whom we are now to learn are stranger still.

     Swedenborg does not tell us where these earths are, for he himself did not know, and he had no way of indicating even to what sun they might belong. But the people who live on the First Earth that he visited in the Starry Heaven are almost like angels, even before they pass into the other world. They care for nothing but the things of heaven, and they take no interest in any earthly thing except for the sake of what it represents. Indeed, they hardly see the things of earth, and when they look upon them it is as if they saw what is heavenly in them. They have on their earth mountains and rivers and oceans and trees, just as we have, but they think of them as the angels do, and regard them as the mountains and rivers and seas that appear in heaven.

     They lead a very simple life, dwelling in low huts. The reason is, they say, that high places and beautiful places are for the Lord and the angels, but men should live in low places because they are of such little worth. Their houses are oblong in shape, and along each wall on the inside there is a wide bench on which they sleep. At one end of the room there is a table, and behind it a sort of fireplace, in which they keep a strange kind of wood that does not burn but gives out a light like that of burning coals.

406

They do not build their houses close together in cities or villages, but scattered about, each one by itself, so that they dwell alone in families. They have no money, and they know nothing of wealth, or of those magnificent things which wealth can buy on our earth. They are so humble, and think so little of themselves, that when they come into the other world they do not even wish to think that they have bodies. They say that it is the spirit within the body that is the man, and this alone they love to think about. For this reason, when spirits from our earth see them at a distance, they look like clouds. Often the clouds appear dark, not because the spirits are evil, but because they think of themselves as evil, and only of the Lord as good. But when they are seen in the light of heaven, this dark cloud is changed into a beautiful blue like that of the sky, and through this blue haze they appear as men.

Swedenborg drew near to them and asked them if they would not like to see some of the things of our earth, but they said that they could not. He assured them, however, that if the Lord permitted, they could do this, because Swedenborg was living in both worlds. Then they said that they did not wish to do so, because they did not care to see earthly things. Still, some of them were curious, and Swedenborg showed them some of the most beautiful places where he himself had been on our earth,-some wonderful old castles, and great marble palaces in which kings had lived. He asked them if they did not think they were beautiful. But they said no, they did not care for them; and they asked Swedenborg if he would like to see one of the temples erected on their earth for the worship of the Lord, For although they themselves live in low huts, they have great temples for the worship of the Lord, to which they go from time to time in large numbers.

Swedenborg said he would like very much to see such a temple. When they showed it to him, he said it was the strangest and most beautiful building he had ever beheld. It was, in fact, a living temple. It was made of trees still growing. There is a kind of tree on that earth which attains an enormous size, and instead of cutting these trees down to make boards and timbers to build a house, as we would do, they make their temple out of living trees, planting them while they are still very small.

407

In order to do this, they plan just how they want the temple to be, and according to this plan they place the trees, so that when they have grown large they will form walls and porticos and a sanctuary. While the trees are growing, they train the roots to form the floor, and the branches to form the walls, while the higher branches are arched over and interlaced to form the roof; and not being satisfied with this, they so intertwine the branches that they form wonderful designs and decorations for their temple.

     In the very center of the sanctuary, to which light is admitted by cutting holes in the branches overhead, they hang great prisms of a special kind unlike any that we have. These prisms throw brilliant colored lights like rainbows on the leafy walls. They are very fond of the colors orange and blue, and these two colors they especially like to use in lighting their temples. If we picture such a temple with a carpet of velvety moss, all living, we can imagine that it must be a most delightful place in which to worship the Lord. They have ministers and teachers who enter into the sanctuary, while the people gather around the outside in the porticos and walks to listen and to watch the play of beautiful lights in the dim shadows cast by the heavy foliage. And we can well understand that they experience heavenly joys from their worship in such a temple, which must require many years to build, and on which they have spent the greatest pains and skill. Surely we have no architectural art to compare with this!

     Yet, wonderful as it may seem, it is just this kind of a temple that the Lord builds for us in our own minds, even while we live on earth. It is not built of trees, but of loves and thoughts which grow like trees within us. Indeed, the Lord compares the kingdom of heaven to a great tree that grows from a tiny mustard seed, and He says that every man that loves the law of the Lord is like a tree planted by rivers of water.

     These spiritual trees, or heavenly loves and thoughts, are planted in us when we are little children. This is done by our parents and teachers, and especially by the Lord Himself.

408

They are planted according to a plan which the Lord alone knows,-a plan that will form, if it comes to perfection, a marvelous living temple for the worship of the Lord. Yet this temple will not grow or become beautiful unless we take care of it, unless we tend these spiritual trees and water them, and prune them and train their branches, cutting off those that grow in the wrong direction, and fighting away the insects and weeds that would destroy them. All that is evil and selfish and against the Lord's Word tends to mar or destroy this living temple, and these things must be faithfully shunned from love to the Lord, even as the people of this far-distant earth watch over the trees that are to form their temple, and cause them to grow into beautiful and majestic forms. If we will do this, then there will be produced within us an eternal abiding place of the Lord,-a house built not with hands, a house that will become our heavenly home, to which the Lord will lead us after death.

LESSON: Psalm 1.
MUSIC: Hymnal, pp. 30, 121, 102.
WAYSIDE NOTES 1932

WAYSIDE NOTES G. A. MCQUEEN 1932

     XVI.

     Banquets.

     The original meaning of the word "banquet" was "a three-legged stool; hence a sitting, or a feast." In other words, if you stand while eating, it is not a banquet. The term was also used when unusual foods were introduced to the company as a dessert after normal appetite had been satisfied. And so, in course of time, a banquet has come to mean a feast; and the greatness or smallness of a banquet is to be judged by the quantity and quality of the viands provided for the consumers. However, we are glad to learn that the three-legged stool and the simple fare may still be styled a "banquet."

409

     Church Banquets.

     We learn from the Writings that "when the Ancients came to any remarkable determination, which was confirmed by the rest, it was usual for them to eat together; by which was signified that they approved, and thus that they appropriated it to themselves." (A. C. 4745.) We are also told that, "in ancient times, feasts in the form of both dinners and suppers were held within the church, in order that the members might be consociated and conjoined as to love, and that they might instruct each other in the things of love and faith, thus in the things of heaven. Such, at that time, were the delights attending their eating together, and that was the purpose in giving dinners and suppers. This the mind was nourished, and also the body unanimously and in correspondence." (A. C. 7996.) But in course of time these feasts degenerated, until they provided nourishment for the body, but none for the mind.

     While there seems to be no indication that our New Church banquets are degenerating in the manner described, might it not be possible to prepare our church banquets in such a way that the whole of the proceedings will be pervaded by a spiritual atmosphere, and the appetite for spiritual instruction stimulated! Banquets have performed a great use in the General Church, and will undoubtedly increase in their benefits as time goes on, but is it not a mistake to try to carry out a form of programme suitable for a small gathering on occasions where the attendance is large? In the early days of the Academy it was a simple matter for the members to meet for mutual instruction by discussing things of the church over the festive board. Every person present was a student of the Doctrines, and was filled with a spiritual hunger and thirst for more and more of the New Revelation which had been given to the world. It is not quite the same in the large meetings we now hold, and it may be advisable to limit the spiritual instruction to the one or two speakers who are capable of providing it. The large and mixed audiences do not consist mainly of students; yet they may be people who "have come to a remarkable determination which is confirmed by the rest," that is, to uphold the Doctrines of the New Church, and who realize their need of spiritual nourishment.

     Our suggestion to limit the number of speakers involves the omission of argumentative discussion of doctrine, everybody being free to ask questions of the speakers who have addressed the meeting.

410

The listeners have been taking in spiritual food in a state of repose, and it would seem best not to upset both spiritual and natural digestion by argument. What would happen if the toastmaster, after the food had been eaten, were to invite the ladies to express their ideas as to the food-its quality, the cooking, etc.! It seems to be something like this when the laymen express their understanding of what has been said by the speaker. However, if the omission suggested should really be made, the present writer would be one of the first to suffer. I may be wrong in what I have said, but I believe there is something in it. After the spiritual feast, time should be provided for the enjoyment of fun in its various forms, such as dancing, etc., which makes a happy ending to a happy occasion.

Always a Surplus.

With reference to the wonderful truths brought out in the sermons at worship and at the doctrinal classes, we often hear our friends say, "If only we could retain it all!" They feel anxious about their inability to retain all they have heard and seen of the heavenly light of the spiritual sense, and what it should mean to them personally, but which is apparently lost to them. This same feeling is experienced by those who read the Writings. The fact is, however, that if the central truth of the teaching is grasped, the sermon has accomplished its purpose. There is a statement in the Arcana Celestia which we think may be applied in this connection. Treating of Jacob's telling Rachel that he was her father's brother, (Gen. 29:12), it says: "But to explain the affinity itself would be to make the thing more obscure. . . . He who has not acquired for himself some idea concerning these several principles by his own investigation, receives but a faint, if any, idea from a description; for a man only receives so much from others as he either has of his own, or acquires to himself by the examination of a thing in himself; the overplus passes away." (A. C. 3803.) Our inability to retain all that we read or hear is explained by the lack of knowledges in our own minds, and it shows the necessity of providing more and more such vessels for the reception of truth by the means prescribed. Still, there will always be a surplus. (See A. C. 1390.)

411

DUTIES AND RESPONSIBILITIES OF THE MEMBERS OF A SOCIETY 1932

DUTIES AND RESPONSIBILITIES OF THE MEMBERS OF A SOCIETY REGINALD S. ANDERSON 1932

     It is rather difficult for a layman to approach this subject without appearing to preach to his fellow members, or being pointed to as not practicing what he preaches. It is safer, then, to look at it from an ideal standpoint, and to consider ideal members, and how they can co-operate to make our societies stronger and more vigorous bodies. Our ideal, however, must not be set too far beyond the possibilities of attainment, or it will not serve to lead us onward.

     Duty is to carry out in action what one knows he ought to do. The first principle of duty is knowledge, and from knowledge an appreciation and understanding of the uses which call for the faithful performance of duty. From added insight we receive increased stimulus in the performance of uses.

     We all have natural, legal and moral obligations to fulfill in this world, if we are to take our place as useful citizens. Without the faithful performance of such duties, by some at least, there could be no society and no civil state, and thus no natural freedom.

     Beyond this are spiritual obligations or duties which the member of the church owes, or ought to do, in order that the spiritual uses of the church may be successfully performed, and the church be placed in a position to fulfill its mission in the world. This use is the most important of all of the uses of the world, and the success of the church on earth depends upon our realization of the obligation placed upon us. It remains to be seen whether we shall be faithful to this obligation, and respond with heart and mind and hand-in fact, with all our faculties and powers.

     It is a fact that, in spiritual things, as in natural affairs, comparatively few men do their whole duty in any given work. It is also a fact that success follows to the degree of the increase of the number of those who do their whole duty in any given undertaking.

412

We are informed by Revelation that the prevailing state of the church in both the spiritual and natural worlds is one of consummation, and that for this very reason there are few meg at this day, whether in the world of spirits or on earth, who do their whole duty as spiritual men or in the things of spiritual life; and it cannot be otherwise, so long as this cause exists.

     The duties of the church may be divided into two classes: (1) Internal duties, which are undoubtedly the most important, and which lead to man's regeneration, and (2) external duties. It is the latter with which we are now concerned. Every use performed is essential in its place, for each contributes its portion to the common stream of use in the building of the Lord's kingdom, and is, in fact, an offering of the giver.

     The key to the successful performance of external duties in a society lies, I think, in co-operation among its members; and the nearer the attainment of all members doing their whole duty, the greater the measure of success. Co-operation demands a willingness to Place one's own gifts at the disposal of others, and an appreciation of the gifts which others have to offer. In this way they become a source of strength to the whole.

     First, there is co-operation in worship. Is there not an obligation upon us to be regular attendants at worship? Our very presence, and our whole-hearted entering into the various phases of the service, creates a sphere which will be of inspiration to others. There should be freedom in worship, that is, to worship according to one's understanding, but a proper understanding should dictate to one the regular attendance at worship. Public worship offers an opportunity for prayer, for praise, for thanksgiving, and for instruction. The singing together of sacred music not only stirs the affections, but lets them flow forth in song. Through instruction by the reading of the Word, the Doctrine, and the Sermon, is established a connection with the societies in heaven.

     Sympathetic co-operation with the pastor is involved in our duties and responsibilities. Pastors are only human instruments, with human limitations, and cannot possess all the qualities that we might conceive as our ideal. Yet there will be some outstanding quality, whether it be his theological insight, his ability as an educationalist, his adaptation as a social leader, and so on.

413

We must appreciate his gifts, and endeavor by our co-operation to strengthen and assist where we feel that there are possible deficiencies. Here again regular attendance at worship and other society activities is a potent factor in co-operation. Non-attendance implies lack of interest or criticism, while regular attendance is a source of encouragement.

     In the subject we are considering there is also involved the lending of financial support, through the Offering and other means, in order that the uses of the church may be maintained.

     Then there is co-operation in the administration of the affairs of the society. The willing member who gives to the extent of his ability gives much, even if the actual use be small. There should be a willingness to serve in any capacity that our abilities permit, in the uses of administration, education and social life. Where there is a use, there is a duty, and we should do our part to meet it, even, perhaps, without being asked, but certainly not to seek excuses by which a duty can be evaded.

     And, lastly, there is general co-operation among the members of a society,-the exercise of charity, the friendly interest that encourages a man to seek his spiritual home among us, the assistance we can lend to each other in both spiritual and natural affairs. In everything we do there is contact with our fellows, and if there is no co-operation we become isolated, and our usefulness is lost. But where there is unity, then from it can proceed infinite things.
ESSENTIAL OF MARRIAGE 1932

ESSENTIAL OF MARRIAGE 1932

"Everyone knows that two consorts who love each other are interiorly united, and that the essential of marriage is the unition of minds. From this it may also be known that such as are the minds, such is the union, and such also is the love between them. The mind (mens) is formed solely from truths and goods, and therefore the union of minds is altogether such as are the truths and goods from which they are formed. Consequently, a union of two minds which have been formed from genuine truths and goods is the most perfect." (H. H. 375.)

414

NOTES AND REVIEWS. 1932

415

     Follow-up letters are sent to purchasers of the Missionary Editions of the Writings. In response to 4161 such letters, 699 replies were received. An analysis of the replies indicates that 358 were greatly interested, 56 merely interested, 22 interested but skeptical, 193 wholly uninterested, and so on.

     Among the plans for the future, "intensive work is now under way looking to the placing of the Writings in all important public libraries, university libraries, and the libraries of jails and other institutions." A card-index of books so placed within the past twenty years revealed the fact that, "of the approximate 100 cities in the United States of more than 100,000 population, only 24 were supplied with the Writings. A number of cities where New Church Societies are located do not Possess any books by Swedenborg. Hundreds of important cities, with less than 100,000 population, have none of the Theological Works on their public library shelves. Of the 112 jails and penitentiaries in the United States, only 36 can give their inmates the benefit of reading Swedenborg. It is hoped to correct this entire situation as soon as practical."

     Under the auspices of the Foundation, Braille Editions of the Writings have been produced. During the past year, 20 copies of the Doctrine of Life, and 15 copies of the Doctrine of the Holy Scripture (two volumes), were published, or 50 volumes in all. These will be used principally for free distribution to Libraries for the Blind.
NEW STORY BY LOUIS PENDLETON. 1932

NEW STORY BY LOUIS PENDLETON. 1932

We learn from THE NEW-CHURCH MESSENGER, June 1, 1932, that the New-Church Board of Publication, New York, has in hand for publication in the Fall a new work of fiction by Louis Pendleton, entitled The Invisible Police. The scene of action is in the spiritual world, as is the case with the author's short story, The Great Crossing, which was reprinted in NEW CHURCH LIFE, 1918, and his well- known "Tale of the Life to Come," The Wedding Garment, which is still in wide demand, and has been translated into several languages.

416

MAGAZINE OF THE SOUTH AFRICAN MISSION. 1932

The April, 1932, issue of TLHAHISO (Expositor), edited by the Rev. Fred. W. Elphick, and published by the General Church Mission at Alpha, Ladybrand, South Africa, furnishes thirty-two pages of reading matter in three languages,-Sesuto, Zulu, and English. The number contains a Report of the Annual Meeting of the Ministers and Leaders, other news of the Mission, and articles in English on the following subjects: "Progress," by the Rev. Fred. W. Elphick; "Why Do We Celebrate Swedenborg's Birthday!" by the Rev. Elmo C. Acton; "The Principles Underlying the Earliest Education of the Child," by Miss Jennie M. Gaskill; and "the Opening of Swedenborg's Spiritual Eyes," by Mr. Silas Mote. Some of these articles are also printed in Sesuto and Zulu.
RECEIVED FOR REVIEW. 1932

RECEIVED FOR REVIEW. 1932

GEOGRAPHY AND OTHER SCIENCES, AND HOW TO TEACH THEM. By L. A. S. Thornhill. London: Arthur H. Stockwell, Ltd., 1931. Cloth, 178 pp.; price 3/6. The author is interested in the "noble work of preparing suitable New Church textbooks for use in distinctive New Church Day Schools."
GENERAL CONVENTION. 1932

GENERAL CONVENTION. 1932

A SWING TO THE RIGHT.

At the Annual Meeting of the General Convention, held at Chautauqua, N. Y., June 25-28, 1932, the so-called "Conservative" group in that body found itself with a majority of two in the voting, and elected a President and other officials who are in sympathy with its views, as contrasted with those of the "Party of the Left," the so-called "Liberals." The Rev. Fred Sidney Mayer, of Baltimore, Md., was chosen President of the Convention, succeeding the Rev. Paul Sperry, of Washington, D. C., who has filled that office for the past four years. The Rev. E. M. Lawrence Gould was not a candidate for re-election as Editor of THE NEW-CHURCH MESSENGER, and the Rev. Arthur Wilde, of New York, was elected to succeed him.

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     Thus, for the first time during the struggle that has agitated the Convention for some years past, the more conservative element has gained the ascendancy, and its principles and policies will prevail for at least a year. We have, from time to time, defined the issues involved, and as they are of interest to all New Churchmen we may here recall what we outlined two years ago, when the divergence reached an acute stage.

     The "Conservatives" have emphasized the need of loyalty to the Writings as a Divine Revelation, and to the organized New Church as a distinctive religious body in the world, rightly bearing the name "New Jerusalem." In recent years they have become a party of protest against a form of liberalism which they believe to be destructive of the distinctive New Church and its revealed Doctrine. This liberalism has been typified by much of the material appearing in THE NEW-CHURCH MESSENGER Under the editorship of the Rev. E. M. Lawrence Could, pastor of the "Church of the Neighbor, Brooklyn, N. Y., whose "community church" ideas have also made him a "storm center" at meetings of Convention for some time, although the "Liberal" majority in the Convention re-elected him to the editorship each year. Liberalism has also been manifested in the influence of modernistic Biblical scholarship among Convention ministers, and especially at the Theological School in Cambridge under the teaching of the Rev. William F. Wunsch, Professor of Theology, whose leaning toward the interpretations of the scholars, as over against Swedenborg, is exhibited in his book, The World Within the Bible, and other writings. It seems, also, that the Rev. Paul Sperry, President of Convention, has leaned in the direction of the "Liberal" group.

     But the long effort of the more distinctive members to save the Convention from the suicidal effects of extreme liberalism began to bear fruit in 1930, when the Board of Managers of the Theological School removed the Rev. William F. Wunsch as Professor of Theology, as described in our pages, October, 1930, pp. 668-669. The further "swing to the Right" at Convention this Year is discussed editorially by Mr. Gould in the MESSENGER of July 13th. He speaks frankly of the decline in numbers and interest, but thinks it would have been checked if the "Liberals" had enjoyed more freedom and power.

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In other words, the cure for the unhappy results of the "Liberal" indistinctiveness would be more liberalism. He is unconvincing when he blames the turn to more conservative counsels on the "depression." Yet it is true, as he says, that the "Conservatives" must now prove their case by stemming the decline. This, we are free to say, can only be effected over a period of years, and by interesting the rising generation in the distinctive light and life of the New Church. The effort to accomplish this by the glamor of permeation has proven a failure, and has been the real cause of the decadence which is now so frankly admitted. For the information of our readers we shall quote a major part of Mr. Gould's statement of the case:

     "According to Walter Lippman, the wisest observers are today predicting that the chief political result of the depression will be a wave of conservatism stronger than our country has as yet experienced. For in such a situation as that in which we now are, it is relatively easy to convince the masses of the people that their troubles are due to those who have ventured to disturb the established order of things, and that they should look back to 'the good old days' for safety. This has very definitely been the case in Europe, where in nearly every country except Russia a reactionary movement is in process, with the die-hards firmly in the saddle.

     "The belief that the New Church, in this as in many other cases, will follow the pattern of the world it lives in is certainly strengthened by the events at Chautauqua. And indeed, the New Church is not only feeling the results of the world-wide depression, but may be said for some ten or twenty years to have suffered a depression all its own. At least, during that time, membership and interest have been steadily decreasing, and each year sees one or two more of the struggling societies obliged to give up their active existence. During the Convention just completed it was to be noted that no one asked any longer 'why the Church does not grow,' and that most who spoke about the matter at all frankly desired to know why it is so evidently going backward.

     "During the period in which the decline has been most acute, it has happened that some of the most important executive positions in the gift of the Church have been held by men who believed that the Church's future, as well as its greatest usefulness, depended upon recognition of the new truth which the Lord is giving to the world through channels other than, although subsidiary to, the New Church doctrines, and equally upon adaptation to the changing needs of the age.

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These men, generally called the 'liberals,' are sure even today that the reason for the Church's failure to make outward progress during their term of office is that they were never given full power to plan or to carry out work of the sort they held to be essential.

     "The opponents of change-the 'conservatives'-have claimed, on the other hand, that it has been the departure of the Church's leaders from the tried and true ideas of our forefathers which has brought about the present situation; and it now appears that the Convention has accepted this view. At any rate, by the narrow margin of two votes, the ministers and delegates assembled at Chautauqua elected as President of Convention the Rev. Fred Sidney Mayer, of Baltimore, thereby bringing to an end the four years' leadership of the Rev. Paul Sperry. In other elections for the members of boards and committees, the group which supported Mr. Mayer was equally successful.

     "With Mr. Wunsch, who was perhaps the original storm center of the controversy, removed from the chair of theology at the Theological School; with the Editor of THE MESSENGER retiring from office; and with Mr. Sperry no longer the President of Convention; the conservatives are now in practically complete control of the affairs of the Church. So far as the present writer knows, they will be left in perfect freedom to prove whether a return to the old methods and to the old loyalties will bring the success that they have predicted for it. The proof of the pudding will be in the eating."

     With regard to the change in the editorship of the MESSENGER, another editorial in the same issue furnishes the following explanation:

     "In his annual report to the MESSENGER Advisory Board, Mr. Gould stated that he could not be a candidate for re-election. For several years past, he has been increasingly interested in that branch of psychology which is properly known as psycho-dynamics, and a few months ago began work as a consulting psychologist. The pressure of this work has been such as to make impossible the continuance of editorial duties, although it is Mr. Gould's intention to retain the pastorate of the Brooklyn Society, at least for the present.

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Pursuant to its instructions from Convention, the Advisory Board submitted as nominee for the editorship of THE MESSENGER the Rev. Arthur Wilde, of New York, and Mr. Wilde was elected without opposition. He will assume his new duties on October 1st next. Mr. Wilde came to this country from the British Conference of the New Church nearly ten years ago, and holds several important offices besides the one to which he has just been elected. He is Pastor of the First New York Society of the New Church, Chairman of the Board of Managers of the New Church Theological School, and Editor of THE SWEDENBORG STUDENT. While he lived in England he was for a time the Editor of THE MORNING LIGHT, predecessor of THE NEW-CHURCH HERALD, the official organ of the British Conference."
SOME HISTORIC VOLUMES. 1932

SOME HISTORIC VOLUMES. 1932

     As we learn from The New-Church Herald, July 9, 1932, the Library of the Swedenborg Society, London, has recently received the following valuable additions:

     Volume I of the New-Church Messenger, covering the period, May, 1855, to May, 1856. The gift of Miss J. Wynter.

     A leather-bound edition of Swedenborg's works which were in the possession of Charles Augustus Tulk, and which have his signature and bookstamp. One of these, The Worship and Love of God, was sent to him by his friend, Rev. John Clowes, M.A. The gift of H. Cottrell, Esq., a grandson of Mr. Tulk.

     A copy of Heaven and its Wonders, printed in shorthand, the plates having been lithographed by Sir Isaac Pitman himself. The gift of W. J. Cadton, Esq., of Geneva.

     A copy of the New Jerusalem Magazine, 1790, with the following interesting wax coat-of-arms seal under, and inscription on, a leather inset to the front cover: "The above Impression of a Seal was taken from a Letter written by the Honble. Emanuel Swedenborg, and given to Mrs. Sarah Servante, the Wife of Mr. Henry Servante, by Mr. Lind, a merchant in London, who transacted business for the Honble. E. S. It came to me from my late dear Wife Mary, whose Mother had kept it in the paper also above upon which she wrote ' Swedenborg.'"

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FORM OF THE LORD'S APPEARING 1932

FORM OF THE LORD'S APPEARING RICHARD MORSE 1932

Editor of NEW CHURCH LIFE:
     In THE NEW-CHURCH HERALD of April 30, 1932, p. 270, the reference to the Lord's personal aspect leaves the reader in doubt regarding the editor's meaning. The reference is consequent upon a communication from a correspondent who, referring to the question, "Is God a force, or a Man?" says: "We Swedenborgians know that He is in reality not only a perfect Man, but the Only Man, and that men are men only so far as they resemble Him, in character, by obeying His laws. Also, I can personally verify that our Lord is a Man, having seen Him many times during my regeneration. I have been led by Him, and have talked with Him, and been instructed by Him as an earthly father would instruct his daughter."

     The editor quotes the expression, "the angel of His presence" (Isa. 63:9), in support of his statement that his correspondent "has been rendered conscious of the presence of the Lord in an angelic being, through whom she has been led and instructed. . . . And may we not look forward to such spiritual development of mankind in the present world that in a future not yet determinable the vision of the Lord in angelic form will be almost as normal with spiritual beings in the flesh as it is with regenerate men and women in the heavenly groups?"

     The doubt is rendered more emphatic when recalling the editorial in the HERALD Of March 26, p. 190, in which these sentences appear: "The Divine-Humanness that humanizes us, since the Resurrection . . . is now able to assume an incalculable number of forms. It is not confined to the great historic expression with which the Gospels familiarize us, but may appear in all sorts of guises. . . . He now appears, not as a person, but as the Spirit of Love and Truth. . . .

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To think of the Lord as to His historic person is to hark back to the far-away-and-long-ago."

     The quotation from Isaiah,-"the angel of his presence,"-treats of the Infinite One appearing in angelic form, the only form in which the Creator could appear before He became a Divine Man in very actuality. But since His incarnation, when He appears to anyone, He appears to that one as a Divine Man and the Only Man. But because He is the Infinite Creator of human beings, each having characteristics, none of which is repetition, and none of which will be repeated, His appearance as a Divine Man to His human children will not be the same in any two cases.
      RICHARD MORSE.
          Hurstville, Sydney, N. S. W. Australia, May 25, 1932.
GOD OF THE EARLY CHRISTIANS 1932

GOD OF THE EARLY CHRISTIANS F. M. BILLINGS 1932

Editor of NEW CHURCH LIFE:
     The Yale Divinity School Lectures of 1922, under the above title, were by Professor A. C. McGiffert. They were published two years later by Scribners, and have since been referred to frequently in current issues, but the present writer did not see the book until a few weeks ago.

     The course was intended "to be exclusively historical, not dogmatic or philosophical, . . . to give the views of God current in the earliest generations of the Christian Church."

     I find no direct reference in the book to the changed thinking wrought in Paul when on his way to Damascus, by miraculous teaching, although McGiffert says: "Paul's recognition of Christ as Divine. . . was the immediate fruit of his own experience of redemption through Him; . . . two independent and disparate conceptions of God lie side by side in Paul's Epistles; . . . the other is simply his heritage as a pious Jew. Not being a systematic theologian, he never tried to reconcile them." (P. 33.)

     Perhaps the next few lines give the author's position best: "Undoubtedly Christians of Jewish birth or training worshiped the God of the Jews from the beginning, and only afterwards worshiped Christ, and recognized Him as Divine, as many of them never did. But converts drawn directly from the Gentile world were in a different situation. They did not begin with the God of the Jews, but with the Lord Jesus Christ. . . .

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They sought the assurance of salvation, and they found it in Christ. His presence they were convinced of, as they gathered together, a company of Christian believers, filled with enthusiasm, singing, praying, prophesying, speaking with tongues, partaking of the eucharist. In these circumstances, the worship of the Lord Jesus was primary and original. . . . Faith in Christ, and in His salvation, converted the masses then, as it has converted multitudes in every age since." (P. 44.)

Passing over a hundred pages, I quote from p. 144: "The Logos Christology was not a religious but a philosophical affair, not an expression of Christian piety, which was satisfied to assert the lordship of Jesus Christ, but a product of Greek philosophy, which was intolerant of the anthropomorphism of the popular religions, whether pagan, Jewish, or Christian." F. M. BILLINGS.
New York, July 28, 1932.
BRAIN AND THE UNIVERSE 1932

BRAIN AND THE UNIVERSE E. E. IUNGERICH 1932

Editor of NEW CHURCH LIFE:
In the LITERARY DIGEST, July 30, 1932, P. 20, under the title "Black Spots in the Sky," the reviewer says: "They were formerly thought to be 'holes,' that is, spaces where stars were absent. But if so, they must be long and tubular, and must point directly toward us, which is quite unlikely. Astronomers have concluded that they are not 'holes,; but vast clouds of cosmic dust, which obscure the stars behind them, just as a rain-cloud hides the sun." Quoting from a leaflet by Dr. Trumpler, of the Lick Observatory, he then adds: "A real vacancy of stars could only appear as such, if it extended all through the depth of our stellar system. It would have to be like a narrow, straight tunnel some 10,000 to 20,000 light-years long; and would have to be pointed exactly at the solar system [in which we are]. Any one such formation would certainly be a most curious coincidence, but the existence of several hundreds of them is extremely improbable. Is there any place where space is completely empty? Or is there a fine material substratum, permeating all interstellar space? If so, a general absorption of light in space must be the consequence. According to our present knowledge, we may say that, outside of our Milky Way, space must be of nearly perfect transparency."

424

     In his Principia, Swedenborg wrote: "The common axis of the [cosmic] sphere or sidereal sky seems to be the galaxy where we perceive the largest congeries of stars, the Milky Way. Here lies the chain and magnetic course of the whole of our sidereal sky. . . .All the vortices . . . directly [in it] . . . are not inflected as to their axes, but . . . their gyrations are spirally circular, and . . . their center is in the middle. But round . . . the axis, where they begin to circumflect themselves, their gyrations are elliptical, and . . . their active center is in this case not in the middle. . . . Hence there are different eccentricities. Consequently . . . our solar vortex is not in the axis of the sphere, but is near the axis, where there is a considerable incurvation or inflection. . . . Other solar or stellar vortices afterwards proceed from the axis, and inflect themselves in different directions; yet all have reference to that axis." (Part III, Chap. 1, nos. 7, 8.)

     To visualize this, compare the Milky Way to a tree-trunk, and the other vortices with inflected axes to branches slanting upwards from it. Consider the bark of trunk and branches as made up of luminous particles, the suns of the solar systems, and the space within to be a perfect transparency such as Dr. Trumpler mentions. The eye of an observer outside the base of the trunk and looking upwards would be then like one on our earth who looks at the stars, since "not in the axis of the [cosmic] sphere, but near the axis," as Swedenborg remarked. The eye, if inside the trunk and looking upwards, would see a dark tube within a luminous cylindrical surface. But being outside, it would see one side of the trunk as a luminous Milky Way. But if it were so situated that the prolonged axes of many branches converged downwards upon it, the eye would see just as many dark tubes as there were branches which did this. Yet Dr. Trumpler considers it extremely improbable that several hundred such tubular spaces, seen as dark spots, could converge in a way to be seen by an observer stationed in any one solar system.

     But that our earth is in such a situation seems quite in correspondence with what is revealed in Swedenborg's Theological Writings as to the spiritual relationship of our earth to the totality of uses in the created universe. They disclose that the Lord willed to be born on our earth in preference to any other, mainly in order that, by the Word which is recorded and disseminated here, it might be proclaimed that God had been made Man.

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This vital truth would thus be preserved were permanently, not only to instruct all future generations on this earth, but on all other earths as well, inasmuch as thought transmission from here affects also spirits from other earths, who have occasional communications with the inhabitants there. (E. U. 113-121.) "Added to this reason is the fact that in the Gorand Man the inhabitants and spirits of our earth relate to the natural and external sense,-that ultimate upon which the interiors of life cease, and in which, as in their general, they rest." (E. U. 122.)

     The relation of "the interiors of life" to "the natural or external sense" is quite like the hundreds of dark tubular shafts appearing to converge upon the telescopic eye. For the natural eye is more particularly dazzled by the glitter of natural suns that encase these tubular shafts, and so the latter seem dark to it; in fact, quite like "the interiors of life" appear to that ultimate basis upon which they cease or rest.

     To link the universe and man, we have the teaching that the myriad cells in the brain, from which fibres issue like rays to all parts of the body, are as numerous and in the same order as the stars in the universe and as the societies in heaven. (D. L. W. 366; T. C. R. 160; cf. A. C. 5531.) When this is taken together with the fact that at a definite point in time God the Creator became incarnate on one earth in the universe, within a body possessing the number of cortical glands peculiar to brains at that epoch, one is led to the thought that at that moment the universe had reached its final limits, and that no further suns or planets would be created.

     Creative energy will continue to emanate from the Lord, but for the purpose of sustentation. It is as with human beings, multitudes of whom were at one time created, but who are now sustained by an influx into their souls to promote further propagations. Similarly, suns and planets were once in an age when they were being created and multiplying in numbers. But eventually a limit to their number was reached. Since then the creative energy focused upon them expends itself in sustaining them, with their recurring flora and fauna. Note, in this connection, the axiom constantly recurring in the Writings,-that subsistence is perpetual existence, and sustentation is perpetual creation.

426

     In the Principia, creation is referred to as still going on, and suggestions are made as to how new worlds could be created and decadent ones collapse into chaos or be absorbed into some adjoining vortex, if a physical last judgment were ever needed. But it seems more reasonable to take such suggestions as merely illustrating the ceaseless creative energies from the Lord, rather than as defining the particular directions which they should take.

     At the time the Lord came into the world, and assumed the human, His brain followed the law of having as many cortical glands, and in the same order, as are the stars in the universe and the heavenly societies. He was tempted by all the hells opposed to these societies, but subjugated the hells and ordinated the heavens. The result was a lasting equilibrium between the two, maintained under His Divine Human.

     It would seem that the human brain, at the time this redemption was wrought, must have reached the acme of its quantitative growth. It would then follow, according to the law already cited, that the totality of stars and of heavenly societies would have reached their capacity number.

     The epoch when these numerical limits to the cortical glands, the stars in the universe, and the heavenly societies, were reached would most fittingly be when the Lord became a Man on earth, and permanently moored the strands of Divine Truth flowing through the universe to the permanent basis of the Word on this earth.

     What transpired at His Second Advent is as a descent of the splendor and glory which are "the interiors of life," so as to constitute an ultimate translucence about heavenly societies in the other world, and a similar ultimate about the church on earth, the latter being the Writings for the New Church,-the Now Laid-Open Word. (T. C. R. 508.)

     But this crowning achievement did not require a new physical incarnation of our Lord in a microcosm. Nor was it accompanied by any extension of that macrocosmic body about His Divine Human which the totality of all the stars and planets in the universe constitute.
     Respectfully submitted,
          E. E. IUNGERICH.

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Church News 1932

Church News Various 1932

     DURBAN, NATAL.

     In looking back through copies of the Life, we find that it has been many months since we sent the last report of the "doings" in the Durban Society. Time seems to go more quickly in the Southern Hemisphere, so that months pass without our having realized it! It would be much too difficult to try to remember all that has happened in the interim, as our last news notes told about our Assembly in June, 1931, so we shall go back just a month, and begin again with May, 1932.

     One of the most important of the May events here is the picnic which is always held on the 24th,-Empire Day. Until this year, Theta Alpha has always assumed responsibility for that, and conducted a Sports Day for the schoolchildren. The parents were invited, and prizes given for races and contests of various kinds. We felt, however, that, as an event of the season, it had grown beyond the limits of a school function, and belonged in the category of society events; so this year the Woman's Guild took charge of it, and it was not so much a Sports Day as a picnic, held at Saulsbury Island. This is a little island in Durban Bay, and much of the attraction of the place is derived from the boat trip across the bay to reach there. The day was fine-and May weather in Durban is most delightful-so altogether it was a very successful occasion.

     Our Social Evening in May-we generally have at least one a month-was conducted by Theta Alpha, and was quite a novel entertainment. We called it a "Hollywood Evening," and all the games and competitions had something to do with movie actors or their famous pictures. The stage was arranged to represent a setting on "location," and our request that guests should come representing some famous movie personage was responded to very heartily. Harold Lloyd, Dolores del Rio, Louise Fazenda, Mitzie Green and many others, were easily recognized among the company. Everyone seemed to enter into the spirit of the occasion, which helped to make it a very delightful evening.

     June seems to be an exceptionally busy month, especially for those connected with the school. The activities which center about the celebrations for the 19th of June, and our examinations and preparations for the Winter holidays, all come at the same time.

     We have two banquets, one for the adults, which this year was held on Saturday evening, June 18th, and one for the school children on Monday evening, the 20th. Between seventy and eighty people attended the adult banquet, and it was a most enjoyable occasion. The room was decorated with brilliant red poinsettias and Barberton daisies, which, together with our shiny new cutlery and gleaming glasses, made the tables look very festive.

     It was disappointing that our toastmaster for the evening, Mr. Norman Ridgway, of Alpha Estate, was taken ill at the last moment and couldn't come down to Durban to officiate. Our versatile pastor, however, came to the rescue most nobly, and we forgot our disappointment in our enjoyment of his very clever substituting for Mr. Ridgway. An excellent series of papers were read by Mr. J. H. Ridgway. Rev. Elmo C. Acton, Mr. Robert Mansfield, and Mr. Garth Pemberton; the one by Mr. Mansfield being outstanding in its clarity and straightforwardness.

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We give this special mention because the other papers were all written by older and more experienced men, while this paper, coming, as it did, from one of our younger and newer members, was a kind of "surprise packet," and it was the unanimous opinion of those who heard it that "Bob" bids fair to being a most valuable addition to our Society.

     It is the custom at our banquets here to drink to the health and happiness of any newly married or engaged people, and this time we were very pleasantly surprised by the announcement of the engagement of Miss Beatrice Forfar to Mr. William Schuurman, of Durban and Johannesburg. Since our last banquet, there has also been the announcement of Miss Vivien Ridgway's engagement to Mr. Neville Edley, and they also were toasted and wished every happiness. It is also an annual event to wish happiness to Mr. Scott Forfar, because his birthday comes on the 19th of June. Besides the usual formal program, there was a piano solo by Miss Beatrice Forfar, and a piano and cello duet by Mrs. Mansfield and Miss Vera Ridgway, and we all finally went home feeling that the banquet this year was a notable success.

     The children's banquet was also successful. The guests included all of our own school children and those boys of school age who no longer attend our school. These older boys all read papers, a series planned to tell the story of how the New Church was formed, first in the other world, and then of its formation and organization in this world. The program also included recitations by Rona Ridgway, Betty Fraser, and Bobby Cowley, and a piano solo by Peggy Pemberton. The singing of the songs from the Social Song Book is always one of the greatest thrills connected with the children's banquets, especially the singing of "Friends Across the Sea," which they sing with great gusto because they have received letters from both the Glenview and Australian schools, and feel a kind of personal friendship with their overseas "school-mates." (Speaking of our children's singing reminds me that on March 21st we sang "Welcome Sweet Springtime" in honor of the beginning of the Northern Spring, not knowing then, as we were afterwards told in the Bryn Athyn Post, that Bryn Athyn was having the greatest snowfall of the season at that time!) To go back to our banquet, it was thoroughly enjoyed by all those present, the members of Theta Alpha, as well as the children.

     The most impressive of the celebrations for the 19th, however, was the service on Sunday morning, where the music, the sermon, and the administration of the Holy Supper, all provided a sphere which made the spirit of the Second Coming a real and living truth.

     Since the return of Mrs. Robert Mansfield (Doris Ridgway) to Durban, she has become our organist and choir mistress, and the choir has been ushered through some very pretentious music. At the service on the 19th we sang a chorus from Gaul's "Holy City" which was a rather ambitious undertaking, considering the small size of the choir. A long and very beautiful tenor solo part was sung most effectively by Mr. Garth Pemberton, and the choir tried to make up in quality what they lacked in quantity.

     We miss some of our members who have gone away for several months. Mrs. W. G. Lowe and Mrs. Margery have gone to England, where Mrs. Lowe is planning to play at Wimbledon. We hope that she will win some laurels for South Africa. Mr. D'Arcy Cockerell has also gone to England with his two sons, Graham and Peter. We shall also Miss Mrs. H. Scott Forfar, who is sailing for America at the end of next month.

     We cannot close our report without mentioning our four new babies. Mr. and Mrs. Levine have a new son, David; Mr. and Mrs. Scott Forfar have a daughter, Barbara Anne; Mr. and Mrs. Kenneth H. Ridgway, a daughter, Kareth Rosamund; and Mr. and Mrs. Cecil Royston a son, John William.

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Miss Champion is already looking forward to the large-sized kindergarten which she is going to have in a few years!

     The school jogs along about as usual. We have twenty-one pupils this term, with two classes doing the equivalent of High School work. Three of our girls took their Government examinations last December, and two of them passed very creditably. Now they are working for their Matriculation examination, which they hope to take in two years.

     Although our reports are infrequent, Durban is still on the map, and we feel very close to our "Friends Across the Sea."
     J. M. G.

     SYDNEY, AUSTRALIA.

     When we, of this generation, celebrate the dawn of the new era-the 19th of June, 1770-in that world for which we are preparing, the differences in temperature that are now experienced will be no more. Residences and church buildings in Sydney and its environs, situated in the south-eastern part of this great island continent, are not equipped for severe winter conditions. Frost on the lawns, on some days in June and July, which is the outward indication of an Australian winter, can hardly compare with snow up to the thighs during some days in December and January, as was experienced in Glenview one winter, so my friend, Mr. McQueen, informed me Fortunately for our American friends, their celebration is in a temperature rarely less than 60 degrees, and might be 90, while we are habited to withstand one of 40. But, being on opposite surfaces of a globe, one north and the other south of the equator, the sun cannot attend to both equally at the same time.

     But, though cold, the day of our celebration was pleasantly warm at noon; and the evening was made bright by an almost full moon that could scarcely pale the Southern Cross in the Zenith, nor Orion close by. During the week preceding the 19th, the children of the day school were kept in the sphere of the great event by their teacher, Miss White. Place-cards for the Church's celebration, representing a Grecian temple on which were the words, Nunc Licet, were painted by them. And on the 17th, the closing day of the school week, they had their own celebration for which much preparation was made. When the long low table, set with nice things, and adorned with the Church colors and with flowers, was ready, and all the children in their places, the few adults who happened to be near were admitted to view the very pleasing scene. Then the children were left to their banquet, their papers and their songs, undisturbed by children of larger growth.

     The Church's celebration commenced at 6:30 p.m. with the singing of the hymn, "Triumphant Zion." Thirty persons were present, fifteen of whom were adults.

     The banquet, though necessarily moderate as compared with previous celebrations, nevertheless fulfilled the dictionary definition, was very attractive in its setting, and satisfying as to the things that tempt the appetite. The gentler sex had given the artistic touch of which even the viands were, not lacking. Towards the end of this phase, a basket of brief quotations from the Writings was passed round, from which every person took one. Then, commencing with the Pastor, everyone, in turn, stood and read his or her quotation. The effect was remarkable.

     Following a brief address paper by the Pastor, on Isaiah 11:9, three, toasts,-"The Church," "Our School," and "Friends Gone Before," followed, respectively, the reading of three papers on the lives of the Twelve Disciples. Mr. Heldon's paper treated of the Disciples during the life of the Lord on earth; Mr. Taylor's treated of them after the Crucifixion; and Mr. Kirschstein's after they had left the world and, seventeen centuries later, as angels, had preached throughout the whole spiritual world the gospel that the Lord God Jesus Christ reigns.

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     A pleasant and profitable evening closed with the Benediction, after the singing of "Jerusalem the Golden."
     R. M.

     LONDON, MICHAEL CHURCH.

     On Friday, July 22, we spent a most enjoyable evening, the raison d'etre of the occasion being to extend a welcome to the Rev. A. Wynne Acton on his arrival to take up his position of Assistant to Bishop Tilson. There was a good attendance, while letters of regret were received from about a dozen friends who were unavoidably absent, chiefly through being away on holiday. After some time spent in social converse and informal introductions, a short musical and elocutionary program, in which all the items were most efficiently rendered, was carried through by Mrs. W. Lewin, Miss Mary Lewin, Miss Joan Stebbing, Mr. V. R. Tilson and Mr. A. V. Cooper. This was followed by refreshments, (considerably interrupted for Mr. Acton by more introductions!) and when wine had been served, Mr. Anderson, as toastmaster, called the meeting to order. "The Church" having been honored and responded to by the singing of "Our Glorious Church," Mr. Anderson proposed the toast of the evening, namely, "Our Guest." Just before doing so, he had extracted Mr. Acton from his cosy corner, and installed him in "splendid isolation" in the center of the hall, and he now asked Bishop Tilson to give him welcome. This our Pastor did very heartily and affectionately, expressing his gratitude to Bishop Pendleton for sending him so promising a helper, and the pleasure with which he was looking forward to the assistance which he now felt to need. Towards the end of his remarks, the Bishop advanced to Mr. Acton, and clasping his hand, spoke a few words of a fatherly and affectionate nature as his own personal and individual welcome. It was a tense moment! The Pastor having resumed his seat, he joined the company in the singing of "Happy, happy, happy may he be!"

     And then "Our Guest" rose to reply, being greeted with prolonged applause. In the course of a very happy speech, Mr. Acton, having thanked Bishop Tilson and all for the welcome which had been given him, said that already he felt no stranger among us. This was no doubt due to the bond which existed between all New Church people, and also to the kindness shown towards him. He was greatly looking forward to his work in London, and was expecting to learn much from Bishop Tilson, with his long experience. In return, he hoped to be able to be of some help to him. "I am very young," said the speaker, "and I am sure I shall make many mistakes, but I am equally sure," (and there was a merry twinkle in his eye!) "that there will be plenty of people ready to point them out, and help me to correct them!" (Laughter). Mr. Acton sat down amid renewed applause, after which all those present passed round and touched glasses with him to the singing of "For he's a jolly good fellow."

     Quiet having been restored, the toastmaster called upon the Rev. W. H. Acton to reply to the toast to "The Priesthood." In the course of his excellent remarks, he reminded his hearers that priestly rule was not one of personality. In some quarters, as soon as the word "authority" was mentioned in connection with the priesthood, the cry of "Ecclesiasticism" was raised-it had been a perfect "bugaboo" in the Church. The priest was rightly looked to as the leader and head of his society, but he ruled by virtue of his office, and on the plane of conscience, and he had to keep his personality out of it. He went on to add words of welcome to this country to his nephew, and to express his pleasure that it was to Bishop Tilson he had come, to whom both himself and his brother had owed a good deal in the past, of which he had many pleasant memories.

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The speech was followed by the singing of "Then together let us stand."

     The next speaker was Mr. Priest, who responded to the toast to "New Church Education." He said that though unfortunately it was not now possible to have a New Church school in London, yet education was not confined to the school-age, but went on all through life in learning to unite good and truth in the mind. He expressed his great pleasure at the coming of Mr. Acton to assist our pastor in his arduous work. He would meet with some difficulties. The Pastor had had difficulties! There were some rather old and troublesome ones among us, and the speaker instanced himself, whom the Pastor had had for forty-five years!

     The singing of "Alma Mater" followed, and then Mr. Anderson wound up the formal toast-list by proposing one to "All New Church Men and Women," which found an appropriate response in the singing of "Friends Across the Sea." A few impromptu remarks by one and another, all expressive of satisfaction at Mr. Acton's presence among us, and finally the singing of "Vivat Nova Ecclesia" brought this very happy evening to a close, though it was not for some little time that our new friend was able to get away, so many were there who wanted "just a word" with him.
     K. M. D.

     GLENVIEW, ILL.

     The local chapter of Theta Alpha held a special meeting on July 26th to welcome Miss Dorothy Burnham, President of the general body, who gave an interesting talk on the affairs of the organization, and called attention to various uses that might be performed in the various centers. Others also spoke, and a very pleasant and profitable evening was spent. Although the Annual Meeting of the Sons of the Academy was called off, the Glenview chapter profited from some of the preparation for that meeting when a choice bit of the proposed program came to us in the form of a splendid paper by Mr. J. S. Pryke, of Northampton, England, on the subject of the "Cultivation of Definite Principles from Doctrine." This very scholarly and timely paper was received with many comments of appreciation by the members of our chapter.

     The attendance at our Sunday services during the month of July has been practically the same as during the remainder of the year. The month will also be remembered for the exceptional number of visitors from other centers of the New Church. Their presence among us, and the activity induced, contributed greatly to the enjoyment of our summer life. The social and community activity has continued with a barbecue, picnic suppers, baseball games and tennis, not to omit a rousing and enjoyable dance and card party.
     J. B. S.

     AN EARLY TEMPLE.

     The first New Church temple in Philadelphia, erected at the southeast corner of Twelfth and Sansom Streets, was consecrated on January 1st, 1817, and was the scene of the First Annual Convention of the New Jerusalem Church in America, May, 1817. After undergoing many alterations during its century of existence, the building has been razed during la the present year, and the lot is now to a parking-space for automobiles!

     This temple was originally built in a square form, modeled after the Nunc Licet Temple described in T. C. R. 508. (See picture in Annals of the New Church, p. 256.) The first New Church temple in America was consecrated at Baltimore, January 2, 1800. (Annals, p. 195.)
     H. L. O.

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DISTRICT ASSEMBLIES 1932

     Announcements.

     The PITTSBURGH DISTRICT ASSEMBLY will be held at the church of the Pittsburgh Society, 299 Le Roi Road, September 23-25, 1932.

     The CHICAGO DISTRICT ASSEMBLY will be held in the Immanuel Church, Glenview, Ill., October 14-16, 1932.

     The ONTARIO DISTRICT ASSEMBLY will be held in the Carmel Church, Kitchener, Ont., November 11-13, 1932.

     All members and friends of the General Church are cordially invited to attend these District Assemblies.
CHARTER DAY 1932

1932

All ex-students of the Academy of the New Church are cordially invited to attend the Charter Day Exercises, to be held at Bryn Athyn, Pa., October 28, 1932. No special invitations will be sent out this year.

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SECOND EARTH IN THE STARRY HEAVEN 1932

SECOND EARTH IN THE STARRY HEAVEN Rev. GEORGE DE CHARMS 1932

NEW CHURCH LIFE
Vol. LII          OCTOBER, 1932          No. 10
     AN ADDRESS TO CHILDREN.

     You have heard about the earth, somewhere in the starry heaven, where they build temples for the worship of the Lord out of growing trees. There is another earth, even farther away from our solar system, which Swedenborg visited on another occasion. He could not tell us where this earth is, but said that it required a two days' journey to reach it. The great distance in the other world would indicate that the people of that planet are very different in character from the inhabitants of our earth. Being anxious to know where that planet might be found in our sky, Swedenborg asked the angels who were with him whether they could tell him. They said that they know where it is from heavenly ideas, but they could not tell him in such a way that he could understand in earthly ideas. They said, however, that it was a planet revolving around one of the smaller stars seen in our sky, not; far from the celestial equator.

     As Swedenborg drew near to that earth, he seemed to be walking in a valley and looking up, and he saw spirits as if on a mountain far above him. As he drew near he saw that they were watching him, and that they had seen him long before he had been able to see them.

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They knew at once that he was not from their planet, and at first they did not allow him to come close to them, but called down to him, asking who he was and whence he came. He replied, telling them about our earth, and also about the other planets in our solar system which he had visited, especially the planet Mercury. You remember how the inhabitants of Mercury love to travel in the other life, that they may continually learn new things. When Swedenborg described these spirits, those with whom he was speaking said they knew them and had received them as visitors many times. They then allowed Swedenborg to draw near and speak more intimately. As he approached the summit of the mountain where they were, he asked the angels who were with him why they should live so high up. They said it was because they correspond to the eyes in the Gorand Man. They have very keen sight, and take delight in looking far away over the surrounding country. For this reason they like to be on mountain heights.

When Swedenborg came to them, therefore, he said, "You dwell very high up. You are like eagles." "No," they said indignantly, "we are not like eagles, for eagles are cruel birds that kill lambs and other innocent animals. We are not at all like them." But Swedenborg replied, "It was not because of their cruelty and their power to kill that I thought you were like eagles, but because of your clear-sighted vision; for eagles circle round so high up in the sky that they look like little specks, and from that height they are able to look down and see all that is taking: place on the earth; and when they see something to eat, they dart down at tremendous speed to attack and capture it. So you, from a very great height, are able to look upon all things below and see them clearly." Then they perceived that Swedenborg did not intend to accuse them of anything evil, and they were no longer angry with him.

Later he asked them what their earth was like; for all this happened in the spiritual world, and he had not yet seen the planet itself. They said that on their earth they have meadows, and Bower gardens, and forests with many kinds of trees, and also a beautiful kind of bird of a blue color with golden wings.

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And there is an animal there something like the camel of our earth, having a hump on its back, only it is much smaller than our camel. The inhabitants of that planet do not eat meat, except fish, living for the most part on the fruits and vegetables which grow there in great abundance. They do not build any houses at all, but live out in the woods under a shelter of branches and leaves, which protect them from the rain and the sun. Their sun appears to them much smaller than ours does to us, probably no larger than our moon. Swedenborg said that they look somewhat like the people of our earth, being very similar in height and build, but that their faces are quite different. Their eyes, although so keen, are much smaller than ours, and their nose is also smaller. They said that to them small features are a sign of beauty, but Swedenborg did not think that they were very beautiful.

A woman appeared, dressed in a lovely garment on which were roses of various colors, and Swedenborg asked what kind of material her dress was made of. They said they had a plant on their earth, the fibre of which they could spin into thread, as we do cotton or silk, but instead of weaving it into a cloth they lay the threads side by side, making a layer. Above this they place a second layer, and over this a third, the threads of each layer running in a different direction. The threads are bound together into a cloth by means of a kind of glue, which is poured over them. When the cloth has been made in this way, they color it with dyes made from the juices of various plants and herbs, adorning it with beautiful flowers and other forms.

Swedenborg asked them what God they worshiped. They said they worshiped both a visible God and an invisible God, and that the visible God is a Divine Man. Swedenborg then said that we on this earth also worship a visible and an invisible God, but we know that these two are One, the visible God being merely the One who is invisible showing Himself to man. Then he taught them how God had, on our earth, become a Man, and had been seen in a natural body, teaching men the truth about Himself, and performing many wonderful deeds.

436

He said that when the Lord was in our world He had taught that He was the visible God, and that the invisible God whom He called the Father was in Him as a man's soul is in his body, thus that they are one Person. Swedenborg told them many of the things which the Lord had said to His disciples and to the multitudes on our earth, and when they heard these things they were filled with joy.

Swedenborg also saw other spirits from that earth who worshiped idols. They had a rough and rather ugly image of a man cut in stone, before which they bowed down. He said to them, "You ought not to bow down and worship a dead image. God, who is the Creator of all life, cannot be dead. He is alive." They replied, "We know that God is living, and we also know that stone is dead, and that it cannot be God; but still, when we look upon a stone image we think of a living God, and without this image we cannot think of Him." Swedenborg said, "But you do not need a stone image to think of Him. He Himself came down on earth, and showed Himself as a living Man who performed wonderful miracles. If you know this, then, without making an image of stone, you can think of Him as a living Man, and to worship God as a living Divine Man is to worship the Lord." They went away delighted to think that now they were able to picture God without any idol. And while Swedenborg had learned many interesting things from these spirits, he had at the same time taught them the greatest truth of all, namely, the truth about the Lord. This truth will enable the people of that earth to form a new church, where idols will no longer be worshiped, and where they will know the Lord Jesus Christ as their God.

LESSON: Isaiah 40:9-31.
MUSIC: Hymnal, 7, p. 87; 56, p. 135.

437

NEW CHURCH IN AMERICA 1932

NEW CHURCH IN AMERICA Rev. HUGO LJ. ODHNER 1932

     THE NEW CHURCH IN THE NEW WORLD. A Study of Swedenborgianism in America. By Marguerite Beck Block. New York: Henry Holt and Company, 1932. American Religion Series V. Cloth, crown 8vo, pp. 464, $3.75.

     The important volume before us, which is actually the first consecutive history of the New Church during the 19th and 20th centuries, will be of surprising reference value to New Church students, although written by one who claims no allegiance to any of the organizations about which she writes. It is furnished with copious Notes, an ample Bibliography of New Church historical material, and a valuable Index. Accepted as a Doctor's thesis by Columbia University, the work is the fifth of the six titles which constitute the publisher's "Studies in Religion and Culture."

     It would take a painstaking specialist in the field of New Church history to check up on the correctness of the thousands of items of biography and the equally many shades of interpretation and estimates of events and movements which compose the scope of this book. The wisdom of many brief citations from sources which hardly represent the main issue or the chief argument in various discussions must necessarily be questioned. But in general the book impresses the reviewer as highly competent. The author has certainly striven for a high degree of accuracy, and has on the whole presented a truthful picture of how the New Church must necessarily appear in its external aspects,-as a militant church, preoccupied mainly with preserving the purity of its doctrine against foes in its own household (and against the seductive friendships of this 'ism' or that), while grudgingly adapting its work to the changing intellectual atmosphere of the world about it; as a numerically small group of people with a faith and a vision which proved mostly too sublime for their capacity to carry it out, but whose unconscious influence, especially in connection with the breakdown of the old Christian theology, has been out of all proportion to its membership.

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     In spite of its direct, factual presentation, and a plain style (relieved occasionally by glimpses of humor, and by general comments which, whether you agree with them or not, are admittedly charged with a good deal of common sense), the work is intensely interesting, and adapted to popular reading-within the New Church. It contains a keen perception of the romance of the development of the little kernels of the New Church in America, and traces the onward march of the traditions of New Church loyalty-a scarlet thread of distinctive New Church apostolicism.

     * * *

     After a brief account of the life of Emanuel Swedenborg, the author devotes a chapter to "The Heavenly Doctrines." Herein the contents of the various Theological Works are outlined with a minimum of interpretation or explanation, devoid of any real emphasis to indicate their uniqueness or relative importance, but in a sympathetic manner.

     The next chapter, on the "Reception of the Doctrines," describes the beginnings of the New Church in European countries. The martyrdom of Sven Schmidt and the enterprises of Augustus Nordenskjold and Wadstram are given as the high lights of its history in Sweden, the Gothenburg trial having already been mentioned. Oetinger, Immanuel Tafel, and Hofaker (the spiritist) are shown to have been the main influence in Germany. Abbe Pernety and Count Grabianka (with their mystical Free Masonry) are mentioned, but Captain Bernard and Le Boys des Guays are granted the place of New Church apostles in France. The Russian general, Alexander Mouravieff, is linked with Wadstrom and Nordenskjold as New Church pioneers in the abolishment of slavery. Clowes and Hindmarsh, in England, are contrasted as the leaders in the fight between non-separatists and separatists, and the victory of the latter explained by the fact that most of the New Church converts had come out of dissenting sects-the author adding that, "though the non-separatists had the logic of the Doctrines [?] on their side, the separatists had a more potent ally in the logic of events" (p. 66). The story of the New Church in England is summarized up to the year 1807, but its growth and present important position within the New Church as a whole is hardly suggested.

439

A general background is thus furnished for the specific study of "Swedenborgianism in America." With encyclopedic brevity a wealth of detail is presented about the spread of the New Church doctrines in the new world, from the time that James Glen held his first lecture in Bell's Book Store in Philadelphia, Saturday evening, June 5th, 1784. The enthusiasm which the Writings evoked with the first group there-among whom were numbered Francis Bayley, Judge Young, and many of Huguenot descent-and their organized efforts toward missionary work in the mercantile atmosphere of the Quaker City; the independent but frustrated beginning of a group of readers in the Evangelical South; the first organization of a New Church society in polyglot Baltimore, and its development under the leadership of James Wilmer, Fonerden, Hargrove, etc.; the gradual rise of a stable society in New York; and the establishment of a strong society, through Thomas Worcester, in high-brow Boston (which the author seems to regard as being still the real center of the New Church); all this is described in admirable summary, embellished with picturesque details.

The modes of missionary work so far adopted had been of the dignified kind that would appeal to cultured intellectuals. But from Philadelphia the Writings were now disseminated by more informal propaganda, such as that of William Schlatter, "the Lord's merchant," and that of the picturesque "Johnny Appleseed," famed in the Middle West, who spread the knowledge of the Heavenly Doctrine in the pioneer districts west of the Alleghenies. How the Cincinnati Society arose, and how it later partly succumbed to the socialism of Robert Owen, and was torn by anti-clericalism, is next told. In Chicago, the Church owed its inception to Jonathan Young Scammon, a pioneer who rose to position and prosperity with the growth of the rough frontier town, but was ruined by the Chicago fires of 1871 and 1874. The activities of the Rev. J. R. Hibbard as Pastor in Chicago, and the lecture-work of the Rev. George Field, who, with a horse and buggy trudged through mud and ice in enthusiastic devotion to his mission, the success of which aroused the jealousy of the orthodox clergy in Michigan, where Swedenborgianism came often to be spoken of as "the state religion," are especially credited with making the Middle West "one of the strongest centers of the New Church, ranking second only to New England."

440

     "The relation of the new religion to the intellectual environment in which it found itself " is the subject of a most interesting chapter, in which the connection of the New Church with various movements-such as Animal Magnetism, Spiritism, Homeopathy, Fourierism, and Christian Science-is discussed. It appears that the phenomena of Magnetism and Mesmerism, with some of the early receivers, were taken as mighty confirmations of the general truth of Swedenborg's claims; also that the same was true of Spiritism, which deceived many, even of the elect, especially through Andrew Jackson Davis, the Poughkeepsie cobbler whom Professor Bush sponsored for a time, and Thomas Lake Harris, who associated his spiritistic and theosophical movement with the name of the New Church. Mrs. Block, in her treatment, recognizes the distinct line drawn between these "isms" and the New Church, but feels that "there has been considerable give-and-take between the New Church and Spiritualism." We have some difficulty in recognizing a "give-and-take." They have taken from us-misappropriated a part of our truths, and claimed our revelator as the chief of their own crew of "mediums." But they have contributed to the New Church not one iota (except a few of their dissatisfied devotees), and enriched our thought by not one whit.

     Mrs. Block's analysis of Emerson's attitude toward Swedenborg is deeply interesting, and seems to us correct. It takes account of the recent studies of Mr. Clarence Hotson. It is not blind to Emerson's inconsistencies, and says: "It is possible to pay transcendental respect and reverence to a mystic without understanding his doctrines. This was how Emerson, the romantic idealist, dealt with Swedenborg, the author of the True Christian Religion." Emerson "projected his own mysticism upon Swedenborg, who is very far from being a mystic in the usual sense. . ." (p. 145).

     How some in the New Church became entangled with the Brook Farm transcendentalists, especially after these had accepted the community-movement called "Fourierism," is tellingly shown; although the opposition of Richard de Charms' paper, THE NEW-CHURCHMAN, is not made sufficiently clear (p. 152).

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The communistic movements attempted by New Churchmen are shown to have been always of short duration.

     The search for a new system of medicine, suitable to the philosophy of the New Church, is given a good deal of attention in connection with Mesmerism, Hydropathy, Homeopathy, and Mental Healing. The relations of Quimby, Evans, and Mrs. Eddy to the New Church are discussed. The attempts of New Churchmen to introduce some form of mental healing have failed, but "the fact remains that in the teachings of Swedenborg is to be found the basis for a new and thoroughly scientific method of spiritual healing" (p 169).

     The seventh chapter drafts in broad lines the history of the General Convention: its start in Philadelphia in 1817, its slow growth, the friendly separation of the Western Convention, the reception of the Canada Association, the establishment of New Church Sunday schools and day schools, and the early success of Urbana University. In 1856 this school gained a peak attendance of 128 students, from primary grades through college, but failure soon overtook it because of "an overworked faculty and dissatisfied pupils," lack of endowment, and-as J. P. Stuart admitted-a wrong beginning (pp. 180 and 208). The Civil War, crippling the Church, paralyzed this institution until 1871.

     After tracing the gradual formation of the Convention Liturgy, the author introduces the reader into the midst of the age of "issues." The controversies turned about many points of doctrinal application, and were of grave prophetic force. She distinguishes two tendencies-one party being "literalists," and thus taking the "narrow attitude" that "rebaptism" ought to be necessary for membership; the other group being more "liberal-minded," arguing that the influx of the New Heaven operates also into "old church" organizations.

     The "conjugial heresy" of young Thomas Worcester became the "ostensible bone of contention " between the declining Philadelphia group (led by Richard de Charms) and the growing New England group of Convention. This concept involved that a pastor preaches the truth of his own good, and that his relation to his society was analogous to the marriage relation, "the necessary corollaries of this theory being, that it was an indissoluble relationship, and that a pastor could minister to none but his own congregation without committing spiritual adultery" (p. 190).

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But the authority of the Writings-towards which Thomas Worcester took a "casual attitude"-became the real issue. The Convention, in the meantime, was turned from a convention of individual Receivers into a body of Delegates of Societies, and the interests of the West were neglected. In the columns of THE PRECURSOR, Richard de Charms then "began to preach the doctrines which, later, as the so-called 'Academy Principles,' played so fatal [!] a part in the history of the Church." The career and influence of Richard de Charms are traced, although his constructive doctrines on church government, and his fight for the authority of the Writings, are given very little space. His opposition to the episcopacy (as interpreted and administered by "high-handed" New England), and to various other New England theories, resulted in the succession of the Philadelphia group in 1840, and in the formation of the Central Convention,-the Western Convention having already declared itself coordinate with the General Convention, but inclining strongly to the anti-clerical side.

     After a period of increasing bitterness between the de Charms group and the Bostonians, the former found a surprising ally in the Rev. B. F. Barrett, who was wholly anti-ecclesiastic, and through whose influence the "conjugial heresy" was finally repudiated by the General Convention in 1845. In 1849, Richard de Charms and W. H. Benade, then Pastor of the Philadelphia First Society, were invited to take seats as ministers of the General Convention. The
Central Convention quietly dissolved, and the breach was healed-for the time.

     * * *

     Chapters VIII, IX, and X, which occupy 90 pages, are headed respectively, "The Academy Movement and the General Church," "The 'Conjugial Love' Controversy," and "The General Church and the Community at Bryn Athyn."

     The Academy principles, foreshadowed in the ideas of Richard de Charms, " rested upon what might be called the infallibility of Swedenborg, and involved not only the acceptance of every word of the Theological Writings as Divine revelation, but also the conception of the New Church as a distinctive ecclesiastical body having no relation whatsoever to the 'vastated old church.'

443

These are the two fundamental Academy doctrines, the necessary corollaries to which are, a Divinely instituted priesthood, an exclusive social life, and a 'distinctive New Church' education" (p. 205).

     The author pictures the pathos of Richard de Charms' latter days, when he was forced to eke out an existence as a printer, and shows how his torch was handed on to William H. Benade. She describes the circumstances of Benade's forming the Cherry Street Society in Philadelphia; his association with Stuart and Burnham and others in the group which formed the Academy; and his doctrinal fight within Convention for priestly government and a trained clergy. The history of the Academy movement through the Pennsylvania Association stage is traced with interesting detail up to the final separation from the Convention in November, 1890.

     Here the details of the attacks upon the Academy's defense of the authority of the work on Conjugial Love are given prominence, and treated at length. Mrs. Block concludes by suggesting that the issue of the Second Part of Conjugial Love was "dragged like a red herring across the trail," and, together with a certain fear of the autocratic and non-Protestant temperament "revealed by Bishop Benade," prevented some of the 'Fundamentalists' of the Convention from going with the Academy, and left them "to form the nucleus of the Convention group now engaged in a life-and-death struggle with the 'Modernists' in the Convention.

     The characteristic stands of the Academy are generously touched upon: the wine question, priestly government, the unanimity rule, the attitude toward external missionary work, the attempt to organize two separate Churches, the ideals of the conjugial life with particular reference to marriage within the New Church, the opposition to the prevention of offspring, the attitude towards women's franchise.

     The separation from the beloved Bishop Benade is sympathetically described; then the institution of the General Church, its liberalized form of priestly government under Bishop W. F. Pendleton, and the more friendly relations with Convention which were so suddenly broken by the re-affirmation of the Academy Principles, especially as to the work on Conjugial Love.

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     The events leading up to the Kramph Will Case are then outlined, and after a fair account of that dramatic trial, based upon the documents in the case, the author refrains from probing further into "the strange network of motives and actions, of sincere principles and personal animosities, which produced such disastrous results for the Church they all loved so dearly." (P. 259.)

     The rise and gradual settlement of the community at Bryn Athyn, the financial assistance of the Pitcairn family, and the growth of the work of the General Church in America and abroad, are sympathetically followed.

     The doctrinal position of the Academy is represented, not as a literalistic adherence to the Writings, but as a tendency to "derive" and "perceive." The inherent danger is suggested of giving these derived doctrines the authority of Revelation-a danger against which the Academy was warned by a visitor to the 1898 Assembly (p 265). This possibility Mrs. Block connects with the present position of DE HEMELSCHE LEER, to the discussion of which she devotes several pages.

     A thorough treatment is given of the Academy's educational system: its curriculum, its psychology, philosophy, and method. She sees the whole education as leading up toward Swedenborg's cosmic concept, that of "an anthropocentric universe" centering in the idea of "the Divine Human,-the Flatonic 'form' to which the entire physical universe corresponds in every slightest detail" (p. 281). The customs of family and classroom worship are spoken of, and the
Cathedral and its liturgic service are fully described with what appears to be intense appreciation of their beautiful qualities. A sermon on "The Odor of Rest" (Gen. 8:21) is outlined as a sample. "Perhaps," the author records, "this text will serve as well as any for a description of the 'sphere' of the community at Bryn Athyn. It seems to be itself a living 'Altar of charity' from which an 'odor of rest' rises perceptibly above the green hills of Pennsylvania. In spite of perfectly paved roads, of handsome cars, and beautiful homes, Bryn Athyn has managed to preserve an atmosphere of patriarchal simplicity, along with a high degree of education and culture. Altogether this 'Hill of Cohesion' presents an unusually fine example of secular life built upon a doctrinal foundation, and the fact that it is thus permeated by theology gives to its religion, not the conventional status found in so many of the 'old' churches, but a vitality which creates visible and beautiful forms for a genuinely unified life." (Pp. 293-294.)

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     * * *

     The rise of liberalism (or what we would prefer to call "latitudinarianism") in the New Church is traced from B. F. Barrett's anti-ecclesiasticism in the fateful Fifties. George Bush, Henry Tames, Sr., Rev. Charles Mann, are mentioned as the pioneers in this movement-which, apparently, has the author's blessing. The 1880 memorial of Otis Clapp to the Convention, which reeks with suicidal "broad-mindedness," is called the Magna Charta of New Church liberalism; and Chauncey Giles' formulation of the permeation idea is cited with the comment that " this definition of the New Church as a spiritual dispensation, rather than as an institution, has continued steadily to win its way against the old narrow sectarianism of the early Church" (p. 307).

     The conflict with science is next discussed, the early Academy attitude toward contemporary science being described as "somewhat high-handed." The status of Swedenborg's science later became a burning question, when the Principia Club (which the historian pictures as under the leadership of Miss Lillian Beekman, whose books "were used as textbooks in the Academy Schools") concluded "that the scientific works of Swedenborg were infallible, but that their truth could only be discovered by a process of 'interior thought.'" * Mr. A. H. Stroh's liberal opposition is then recorded, and a general discussion follows in regard to the attitude of New Churchmen generally to science, and what theories they have held in respect to the origin of man, sexes in plants, spontaneous generation, etc.
     * We are afraid that considerable bias and confusion mark the source from which these statements are derived, and also other statements in the same chapter.-H. L. O.

     The present "Fundamentalist-Modernist" controversy within the Convention occupies the rest of Chapter XI, recording the close battles of votes which resulted in the compromise measure of removing Professor Wunsch from the chair of Theology in the Convention's Theological School, owing chiefly to his views on Biblical criticism.

446

     The changes in the New Church attitude toward social reform are also traced, from early days, when the issue of the abolition of slavery was active, to the later periods when the questions of "Women's Rights," divorce, and birth-control gained the center of the stage. A certain special interest is naturally shown in the feminine side of New Church activities. This is a welcome feature of the book, and is stressed from the notice of Maria Barclay, the heroine of the "first New Church romance" (p. 76), to the Women's Rights movement, which apparently began with a demand (in the Fifties) for the right to wear "bloomers" (p. 122). Economic theories, like that of Henry George, or socialism, or certain forms of humanitarian endeavor, are shown to have found favor with many New Churchmen, while pacifism has found no real support within the ranks of the Church.

     * * *

     In the last thirty years the Convention has shown a steady numerical decline, which is analyzed by decades. It is shown how the "permeation theory" has been advanced to offset these discouraging statistics with the hope that "the whole world is being gradually permeated by the new truths, and the new spiritual power," and samples of the data gathered by the New Church Evidence Society are joined with its admission that "the drift of religious opinion is unmistakably away from the two most vital and fundamental doctrines, . . . the Divine Humanity of the Lord Jesus Christ, and the plenary inspiration of the Bible."

     Moreover, that the permeationists at times are given more than they bargained for is observed by Mrs. Block in the fact that Swedenborg is sometimes called the father of Spiritualists and Christian Scientists, yea, even of Mormons! (P. 358.)

     "The New Church has always pinned its faith to the power of the printed word" (p. 361). The astounding quantity of New Church literature is noted. The rest of the missionary activities of the General Convention, among American negroes, and in Europe and Asia, is shown to be slow in developing, due to the faith that those in other religions can also be saved, and due to the policy of waiting for spontaneous or indigenous reception of the Writing in foreign lands.

447

The work of Charles C. Bonney, the Chicago New Churchman, in organizing the World's Parliament of Religions (Chicago, 1893) is dwelt upon at length, as marking the beginning of the Convention's fraternization with other churches.

     Even the Sunday Schools of Convention have decreased in attendance by 689 pupils in twenty-eight years; and while the Young People's League seems to be active and assertive, and the Almont and other summer schools are doing good work, New Church Education has dwindled into a place of comparative unimportance. Urbana University (now a Junior College) is said to be on the "upgrade," and to have an attendance of seventy-five (only a small proportion coming from New Church homes), and an endowment of half a million dollars, but only two New Church teachers. Urbana's pedagogical principles are described as stressing individual initiative.

     * * *

     The concluding chapter, which is headed "Present Scene and Future Prospects" is prefaced with the Parable of the Sower, and continues: "In these words we have a brief epitome of the history of the New Church in the New World. We have seen what happened to the seed sown by James Glen in the rocky soil of a pioneer civilization. We have studied its first hundred years of growth and its thirty years of decline, and striven to understand the reasons for both. In the New Church itself there are two opposite opinions concerning these points. One party believes that the decline dates from the commencement of the attempt to modernize and adapt the teachings of the Church to its intellectual environment, whereas the other believes just as sincerely that it is due to the Church's failure to adapt sufficiently. As a matter of fact, the figures seem to favor the former view, for the General Church, which has made distinctiveness and non-adaptation the very corner-stone of its foundations, has not declined. Its membership in the United States has more than tripled since the schism of 1890, and this not only by the normal method of raising and keeping its children, but also by accessions from outside. But it is dangerous to put too much dependence in figures where there are so many qualitative factors involved. There is no reason to believe that had the Convention "gone Academy" in 1890 it would be in any stronger position today, for the phenomenon of Bryn Athyn is based on something more subtle than dogmatic fundamentalism merely." (Pp. 390-391.)

448

     After citing various Convention opinions as to the future value of the New Church to the world, our historian says: "The issue, then, is a clear-cut one,-whether the New Church can best serve the world by ironing out its distinctiveness, becoming like any other 'community church,' all things to all men, and thereby find its life by losing it,-or whether the opposite course is not the better one, that of preserving its distinctiveness as a sacred trust, and enshrining its doctrines in all their integrity in the faith that future generations will some day find them acceptable." (P. 395.) "The real trouble seems to be that the New Church as an organization is now old, and like the other old churches, has an established body of traditions and dogmas with which it is loath to part Whereas it was once ahead of orthodoxy in its scientific attitude and breadth of view, it is now exactly in the same place, and using exactly the same 'defense-mechanisms' to hold its firmly entrenched position " (p. 396).

     Although conservatives in Convention are a dwindling minority, Mrs. Block conceives that a reactionary movement is not at all impossible, "for the great mass of New Churchmen are unwilling to see it disintegrate into a nondescript institutional church."

     * * *

     The difficulties of classifying the New Church, or paralleling its internal tendencies in the terms of other religions, is evidenced throughout the efforts of the author fairly to estimate the tendencies of "literalism" and "liberalism" within the Church. She feels that the "Modernists" are in grave danger of "throwing out the baby with the bath"; that they stress the "Martha" half, and neglect the good part which "Mary" chose. Her language in this connection (p. 400) keenly appreciates that both the "Conservatives" and the "Liberals" have their own "literalistic" and their own "symbolistic" tendencies, and that in the doctrines of Swedenborg "lie the germs of a new type of mysticism, anchored firmly to life by the doctrine of use, and yet flowing with celestial light. Perhaps, in the development of this new mysticism, the New Church will perform its greatest service to the New Age." (P. 393.)

449

     The claim that the New Church is "the Bride of the Lamb," the predicted New Jerusalem, does not appeal to the author, who apparently believes that we make this claim for the organized, visible, church-body. Her final words suggest that Swedenborg never thought of a separate church-body when he spoke of "the crown of the churches," but of the spiritual life within the individual man, in an age when tolerance has melted down the bars between the churches. And this final generality glitters quite acceptably. But, by what shall the spiritual life of the individual be fostered, except by the strongly organized uses of a distinctive church? And may not this body, as far as it remains faithful to the future vision, bask at times-for health's sake-in the coronal splendor of the destiny which it seeks to approach by the appointed way of storm and temptation!

     After this outline of the contents of the book, we may pertinently ask what use this study will perform to the world and to the Church. The New Church welcomes so fair a presentation as that of Mrs. Block. That none of its own members have produced such a work is no doubt due to the feeling that a certain perspective of time and aloofness of interest is required before history can be written. As the Preface foreshadows, a New Church interpretation of its own history will alone satisfy the New Church. The author faced a mighty task in trying to estimate the essence of New Church movements and opinions, and her relative success bespeaks an unusual perceptiveness.

     The book is designedly "popular"-written for the world. Yet we see no reason why it should not also constitute a decidedly helpful reference-text for New Church students, who will find a wealth of citations from the sources of our history, and thus the means of opening the way to many historical studies, such as the development of New Church Liturgics, of New Church Education, of New Church Government, and of New Church Social Life. There are terse and telling extracts from a great number of little known New Church collateral writings.

     Mrs. Block keeps close to her documents, and shows restraint from partial praise or personal judgment. The Church should be pleased to have had such a modest and sympathetic historian.

450

Her treatment of the subject-matter is from the broad neutral standpoint of secular scholarship, which at times produces an almost chamelion-like adaptability to varying points of view. We hope that if Mrs. Block becomes more deeply familiar with the spirit of the Church, she will some day revise the book in the light of a clearer appreciation of the subtle balance of values.

     While partisans of the General Convention may not approve of the prominence given to the General Church, or of the author's evident admiration of the achievements at Bryn Athyn, or her virtual defense of the Academy's logic in defending the positions of Conjugial Love; and while General Church people will not enthuse when they find their champions classed among narrow-minded literalists, or when their principles are said to be "fatal" to the New Church (p. 196), or when the author occasionally views with a patronizing aloofness the problems which she records, yet it will not harm either branch of the Church to see how their internal differences may appear in the eyes of a friendly onlooker.

     But the work is intended for the secular public. The New Church will not be spread by the knowledge of its history, but by the perception of the truth of its doctrines. And we fear that relatively few outside the New Church will be able to follow the details of the issues around which the internal history of our Church revolves, or even understand the language cited by Mrs. Block.

     The world's eyes, we fear, will be attracted unduly to the Conjugial Love controversies, to the exclusion of the fact that this issue represents a very minor phase of New Church thought. The world may also confuse the unorthodox fringe of partial Swedenborgianism-the reaction of unsound and extreme states of mind-with the authentic movement which recognizes in the Writings the Second Advent of the Lord. Certainly Mrs. Block has given her readers a generous dose of New Church "heresies," from that of the vegetarian "Bible Christians" to that of the spiritistic Harrisites; leaving out, however, any mention of the "Koreshites" of Cyrus Teed, and of the Tulkites, whose influence might perhaps have been mentioned.

     The description given of the New Church attitude to science is-in our opinion-bound to be misleading, since it is too objective and presents none of the positive values of New Church philosophy.

451

And in many other connections, topics and sentiments are cited in so brief a manner as to give erroneous impressions. New Church readers will read the truth into such statements where others will not grasp the context.

     But, quite apart from what estimate you place upon this work, it appears to the reviewer as the result of a remarkably capable study, submitted by a keen and trained researcher who had every intention of representing the truth sincerely.

     * * *

     A few errors which our cursory reading has disclosed are here listed for the sake of information:

     The Crown Prince of Sweden, who was received as a member of the Exegetic-Philanthropic Society on August 29, 1787, was not Gustavus III (as said on p. 52), but his brother, who later ruled Sweden as Charles XIII.

     The Bryn Athyn Society in 1930 did not possess 733 adult members (p. 262), but 315. The former number no doubt includes children and young people.

     Swedenborg and Hahnemann are classed together as "deep students" of Paracelsus (p. 162). Although Swedenborg gives a few unimportant scientific references to Paracelsus, and cites two terms which the latter gave to the world, there is no evidence to support such a strong statement.

     The passage quoted at the bottom of page 245 is incorrectly ascribed to Bishop W. F. Pendleton.

     The late Professor C. T. Odhner did not hold the immediate Fiat Theory of creation, as suggested on p. 312.

     The Academy, although it is opposed to "mixed marriages," has never made marriage within the New Church "compulsory," as is stated on p. 342.

     The words of Bishop N. D. Pendleton, cited on p. 265 (middle), should read: "a bowing of the mind . . ." (not 'vowing').

     Swedenborg, throughout the book (pp. 61, 66, 67, etc.), is pictured as believing in "permeation." The "logic of the Doctrines " joins with "the logic of events" in entirely countering such a supposition. (For the teaching, see NEW CHURCH LIFE, 1901, pp. 337, 479, 529, 647; 1903, pp. 600, 659.)

452

DISTINCTIVE TEXTBOOKS 1932

DISTINCTIVE TEXTBOOKS W. CAIRNS HENDERSON 1932

GEOGRAPHY AND OTHER SCIENCES, AND HOW TO TEACH THEM. By L. A. S. Thornhill. London: Arthur H. Stockwell, Ltd., 1931. Cloth, 12 mo, pp. 178; price, 3sh 6d.

     Dedicated to the use of distinctive New Church education, the Academy was formed in obedience to a Divinely given doctrine. And acknowledging the necessity of providing New Church day schools, it recognizes also the desirability of preparing textbooks for their use.

     Within the New Church, the Academy and the General Church excepted, the doctrine of education is not in good standing. This fact invests with considerable interest the reception of Mr. Thornhill's book. The result of his interest in this field, it is offered to the Church as a textbook on physical geography.

     In an arresting preface the author discloses his position and explains how the book came to be written. He is undoubtedly conscious of the inadequacy of non-New Church systems of education, too many of which regard the mere acquisition of academic knowledge as an end in itself. Clearly he has perceived that natural truth is truly serviceable to man only in so far as it enshrines spiritual principles. The author has detected this weakness in Old Church education, and he enters his caveat against the futility of believing that its basic materialism can be effectively countered by the teaching of the Sunday School. To him it is evident that, in the Church, secular learning is to be so imparted that it is consciously received as the means whereby spiritual knowledge is attained. He is convinced of the need for New Church day schools and textbooks, and with the same clear-sightedness he sees that those New Church schools which have failed in the past have done so because they were lacking in true distinctiveness.

     This is all in full accord with the canons accepted by the Academy in its educative work, and assures Mr. Thornhill of our sympathy and of our keen interest, though we must join issue with him if he intends to include the Academy Schools among those which have been so lacking in a realization of this need.

453

     The book under review is divided into twelve chapters. In eleven of these the groundwork of the subject is covered under the principle that the only object in studying natural geography is that it may lead to a better understanding of spiritual geography. The method of teaching employed is the orthodox one of correlation or parallelism. Thus, in the first chapter, geography is defined, and it is shown that as well a spiritual as a natural science is involved. Definitions used in physical geography are then taken up and related with the facts of the spiritual world to which they correspond. This is in the second chapter. The field is widened in the third chapter by the introduction of the study of the heavenly bodies.

     These three chapters are intended to lead to the consideration of the doctrine of the Lord as the Creator. With this doctrine the second part of the book is concerned. Four chapters are devoted to the descending and ascending orders of creation, and to a discussion in which the nebular hypothesis is examined and discarded. It is in this part of his work that the author is least satisfactory. There is a treatment of the doctrine of spheres which indicates that he is not familiar with Swedenborg's cosmology, although he quotes at length from the Worship and Love of God in treating of the Paradise of Eden. And this should have been followed by a chapter on the Land of Canaan, the geography of which is an indispensable feature of the religious instruction in a New Church day school.

     Subsequent chapters deal with the movements and dimensions of the earth, and their spiritual signification; the diurnal motion of the earth as representative of man's spiritual states; and the five great churches as illustrated by the motions of the earth. This last follows the treatment of the subject in the final part of the True Christian Religion. There is a brief chapter on general correspondences, and a final one in which the author reiterates his case for the New Church day school, and indicates the lines along which textbooks might be prepared to cover every subject on the curriculum.

     In its conception, and in the matter it contains, this book merits very high praise. It shows real knowledge of the art of teaching, and marked ability in the elucidating of correspondences.

454

The ground is always so well prepared that when the spiritual world is introduced correspondence becomes a living thing. But it is exceedingly doubtful if the book could be successfully used, as the author purposes, in an elementary school, the primary aim of which is to lay a foundation upon which may be built an interior understanding and spiritual appreciation of the Writings of the Church. Mr. Thornhill's approach to the Writings is as well direct as comprehensive. In teaching geography to elementary school children, the instructor will keep in view as the central thought the doctrine of the Lord as the Creator, and will have as a background the body of truth that is here presented. Yet it hardly seems practicable to teach the doctrine of spheres, of the atmospheres, and of the nebular hypothesis, in an elementary school. Except in their simplest outlines they belong to a more advanced period in education.

In one regard the author is hardly consistent. He does not deal with descriptive or political geography, but he insists that in teaching those branches of the science, as well as that with which his book is specifically concerned, care is to be taken that an effective standard is maintained on the secular side. Yet in the book itself but little attention is given to the teaching of physical geography as a natural science. It will be readily admitted that the New Church school which is deficient in its Provision of adequate secular education has no right to exist. Mr. Thornhill claims that the only object in studying natural science is the better understanding of spiritual science. We submit that this view, while commendable in some respects, is rather exuberant. It is, indeed, the crowning object, but it is not the only one. In the preparation of textbooks it must never be forgotten that the New Church school has a twofold function to perform It exists to provide instruction in spiritual things, but must also be able to compete successfully with the Old Church school in the standard of the instruction it offers in natural
science.

The book is marred by typographical defects. The general style is rather cumbersome, and makes the reading more difficult than it need be. Despite these minor faults, however, the work is a valuable contribution to our literature, being the expression of one who has the true ideal and the right spirit in regard to the aims of the New Church day school.

455

CALENDAR READINGS 1932

     Beginning October 19th, the Daily Readings from the Word will be from the Book of Genesis, the internal sense of which is explained in the Arcana Celestia. As an aid to those who may wish to give further study to the meaning of specific verses, we list below the sermons on texts from Genesis which have been published in NEW CHURCH LIFE and NEW CHURCH SERMONS:

     Text.           N. C. L.           N. C. S.           Text.           N. C. L.      N. C. S.
Ch.l:l           1890, p.134                              Ch.6:16 1     898,p. 66
1:1           1911, p. 9                              7:17, 18                     1920, p. 5
1:1           1928, p. 207                              8:1-4                         1921, no. 19
1:1           1929, p. 198                              9:3           1916, p.675
1:4           1888, p.178                              9:27           1921, p.596
1:5           1910, p. 197                              12:5, 6      1920, p. 456
1:26                              1923, no.           8 12:13      1930, p. 613
1:28           1924, p.135                              15:5           1891, p.202
2:8                              1927, p. 235           15:18           1926, p. 566
2:24           1905, p.199                              17:14           1889, p.154
3:8,9           1931, p.197                              21:3           1924, p.195
3:15                              1921, no. 39           21:12, 13      1925, p.461
3:15                              1929, p. 73           22:1-4               1925, p. 195
4:9           1917, p. 576                              24:16-18           1926, p. 91
6:14-16      1898, p. 163                              26:18               1929, p. 291

     The current Readings from the Arcana Celestia, nos. 3012-3229, treat of the contents of the 24th Chapter of Genesis. Readers will find an interesting analysis of this Chapter in Bishop W. F. Pendleton's Science of Exposition, pp. 344-368.

     CALENDAR READINGS FOR 1932.

     Copies of the 1932 CALENDAR OF DAILY READINGS from the Word of the Lord and from the Heavenly Doctrines of the New Jerusalem, published by the General Church of the New Jerusalem, may be obtained free of charge upon application to Mr. H. Hyatt, Bryn Athyn, Pa.

456

TRADITION 1932

TRADITION Jr. FRANK R. LONGSTAFF 1932

     (A paper read at a 19th of June Banquet, Toronto, Ont., 1932.)

     The Present is like a tree whose roots are buried in the Past and whose branches extend into the Future. What we call the Present,-the fleeting moment of existence upon which the whole of our so-called civilization is based, although in appearance as stable and secure as a very Gibraltar,-is in reality ceaseless change itself. In every direction in which we may look we see growth and decay, birth and death, involution and evolution. Nothing is what it is, but is forever what it is not.

     This paradox of stability and change, of Being and Becoming, has vexed and puzzled philosophers from the very beginning of classical times. Thales, Democritus, Pythagoras; Plate, Aristotle; St. Augustine, Baron, Descartes; Locke, Hurne; Kant, Hegel, Spencer, Comte, Bergson; the great, the small, the famous and the obscure-each has attempted to give an explanation But none has been adequate, nor can be without the aid of the Lord's revelation and a true conception of His Essence and Existence.

     Through all this change there has been for man on the natural plane a great stabilizing factor in his customs and traditions, which have been the bridge from epoch to epoch, the string joining the beads of man's endless todays, to which are continuously added, day by day, hour by hour, moment by moment, new gems of time.

     There is nothing man does, or thinks, or wills, that is not molded and modified by his customs and traditions. The clothes he wears, the house he lives in, the language he speaks, the books he reads, the entertainments he enjoys, his arts, sciences, and his religion,-all are dependent upon and have recourse to tradition.

     Customs change like everything else, it is true, (for God alone is changeless and absolute), but their transition is slow and their stability is relative.

457

Man holds tenaciously to the past, and gives it up grudgingly, holding to traditions and customs even after their usefulness has passed away, and giving them up only when they become hindrances in his pseudo-march of progress.

     Traditional rites, customs and ceremonies, it is obvious, have played a great part in the making of civilization. They have a great importance today. We regulate our lives by them. We wear uniforms; we recognize the power of precedence in our law courts; we use liturgies and song books in our churches; we join fraternal societies, recite their ritual, and carry out their ceremonials. What a chaos there would be if men decided to disregard tradition altogether, and to guide their lives by the decisions of the moment! Each new authority would introduce his own set of interpretations; our statesmen, unstable as they may be today, would vacillate to an alarming degree, and government would be reduced to anarchy. Our judges and magistrates would have no code by which to judge, no precedents upon which to base their decisions; and justice would depend wholly upon the integrity of the magistrates themselves,-a predicament, perhaps not alarming in itself, but highly dangerous if unscrupulous men were elevated to such power.

     Let us not be led by this unlikely conjecture to believe that all tradition is beneficial to mankind. On the contrary, tradition has been a prime cause of the decay of Churches.

     With the Jews, on their return from exile in Babylon, their Scripture, the Torah, was accepted, in the letter, as the absolute and complete revelation. It is "believed to be an exhaustive directory of conduct; but to make it apply to the various cases that arise in practical life, it has been interpreted, and deductions have to be drawn from it." Thus a secondary law, or what are called the "Traditions," is founded, which calls for the services of a special class of students,-" the scribes who interpret the law and apply it to life." (Menzies, History of Religion.) It is claimed that the "Traditions" were given by God to Moses on Mt. Sinai, and have been orally transmitted down through the ages by a direct line through the elders. Thus the spoken Word of God takes precedence over the written Word which it is supposed to interpret. In this way the Jewish Church became a mere shell, depending upon false doctrine, calling down the reproof and condemnation of the Lord, who said to the scribes, "Thus ye have made the commandment of God of none effect by your tradition." (Matt. 15:6.)

458

     The Christian Church passed through a somewhat similar transition. It rejected Jewish tradition, but made tradition of its own. To quote from a sermon on "The Dangers of Tradition," by the Rev. F. E. Gyllenhaal: "When the Lord no longer walked on earth and taught men immediately, the disciples preached in His name and explained the Old Testament Scriptures and later the Gospels, according to the oral teaching which they had received from the Lord. But the eleven disciples, it should be noted, had been Divinely taught and commissioned, had received the Holy Spirit, and were angelic men. Their doctrine, therefore, was not tradition, but the truth. Mankind, however, was not yet ready for the uninterpreted reception of the truth. Accordingly a tradition was permitted, similar to the old Jewish tradition in the respect that it had its chief source in the reputed oral teaching which the Lord had given. By this tradition the Word was again falsified and made of none effect."

     In this connection, note the declaration by the Council of Trent: "The truth of Christ is contained partly in the sacred writings, and partly in unwritten tradition received by the Apostles from Christ, or from the Holy Ghost, and entrusted by them to the church. The Scripture and Apostolic tradition are alike to be reverenced."

     We, too, have our tradition. We, too, have our interpretations of Doctrine which become more or less traditional. With the Second Advent, the new Scripture necessarily required interpretation, and, with the changing character of human affairs, calls again and again for re-interpretation. "Nothing," to quote Bishop Pendleton, "can keep the Church alive, save that which is signified by the 'spirit of prophecy.' The priesthood of ritual and external Service is of order, but, by itself, it becomes but an official figuration which hardens into death, unless the vital spirit of enlightened interpretive teaching vivifies and makes new." ("Interpretations," by Bishop N. D. Pendleton, NEW CHURCH LIFE, 1923, P. 341.)

     Our Revelation, like those of former Churches, is a written Revelation, and our interpretations, like theirs, can range from literal to highly fanciful. "If and when," Bishop Pendleton continues, "a secondary body of doctrine is derived,-a group of new interpretations to apply to the new conditions,-a greater or less violation must needs be done to the original by these interpretations."

459

But "perversion is not a necessary consequence of interpretation. An interpretation may indeed pervert and obscure, but, on the other hand, it may vivify and enlighten." There must be in the Church "applied teaching-the bringing forth and development of that truth which the times call for, and its application through the instrumentalities of ecclesiastical administration. Hence it follows that, in the New Church as in all other Churches, there will arise such a secondary body of doctrine-interpretive formulas-traditions, if you will-to meet the changing human needs. This is inevitable, and, as will be observed, it provides the required human stimulus to endeavor and progress." (Ibid, pp. 342, 343.)

Nor are we immune from perversion in such tradition; and this danger will only be averted if each generation draws doctrine immediately from the internal sense of the Word; for then tradition will constantly be exposed to the light of heaven.

Of course, it is not necessary to go over the same ground always and forever. We would never advance thus in our understanding. With each successive generation some interpretations will commonly apply, and some will change.
FROM THE LORD ALONE 1932

FROM THE LORD ALONE 1932

"That those things which I have learned in representations, visions, and from speech with spirits and angels, are from the Lord alone.

"Whenever there has been any representation, vision, and speech, I was held interiorly and inmostly in reflection upon it, as to what was useful and good, thus as to what I might learn from it; which reflection was not so attended to by those who presented the representations and visions, or who spoke; yea, sometimes they were indignant when they perceived that I was reflecting. Thus have I been instructed, consequently by no spirit, neither by an angel, but by the Lord alone, from Whom is everything true and good." (S. D. 1647.)

460

AUTHORSHIP AND AUTHORITY 1932

AUTHORSHIP AND AUTHORITY Editor 1932

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     In recent numbers of THE NEW-CHURCH HERALD (March 19 to August 20), we find a series of articles and letters dealing with the question of the Authority of the Writings. As will be seen from a few excerpts given below, the discussion of this subject brings to light a variety and divergence of view prevailing among ministers and laymen of the General Conference. The authorship of the Writings is in reality the main point at issue, for upon this must depend the nature of their credibility or authority. In spite of Swedenborg's frequent disavowal of having written anything from himself, and his specific statement that "the books were written by the Lord through me (a Domino per me)," as well as the intrinsic evidence of the works from beginning to end, there are many New Churchmen who reason against an acknowledgment of the "Divine Authority of the Writings." And as this will always be a matter of fundamental importance in the Church, we believe it will be useful to lay before our readers a brief chronicle of the arguments, pro and con, advanced by contributors to the discussion in the HERALD.

     Some of the writers emphasize the limitations of the revelator, holding that the Truth that was given him by influx from the Lord was Divine, but that the expression of it was Swedenborg's, thus human and fallible; it is for the men of the Church to distinguish, which makes the individual judgment the final authority.

461

This view is countered by those who hold that the Divine content of the Writings makes them Divinely authoritative; that they constitute an "objective" Revelation, independent of men's "subjective" perception. The former also emphasize their fear of "authority," as begetting a "blind faith," closing the human understanding; the latter believe that the acknowledgment of the Divine Authority of the Writings, once it is seen, is not destructive of the genuine freedom of the rational, but rather opens it to progressive enlightenment from the Lord.

     It is a curious fact that those who seem to be most fearful of "authority" will accord Divine Authority to the Scriptures because they were "dictated" through the prophets and evangelists, but will not accord such Authority to the Writings because they were given through the enlightened rational of the revelator. Is there not a clinging to the faith of childhood-the "faith of authority"-in such a discrimination between the forms of Divine Revelation? For the one Divine Truth is the Soul embodied in the forms of the Old Testament, the New Testament, and the Writings, and is their one essential title to Divine Authority. And when a New Churchman has once seen the glory of the Lord in the Writings, in which He has made His Second Coming in Divine Truth, surely it is vain and futile to indulge in reasonings as to whether those Writings are of Divine Authority or not. New Churchmen who have seen that vision, and with whom the acknowledgment of the Lord's presence in the Writings throughout has become established in rational conviction, will tarry no longer in the outer court of doubt and questioning as to whether it be so or not, but will enter the Temple of the Divine Wisdom and seek to abide in its light throughout life.

     FAITH OF AUTHORITY AND FAITH OF REASON.

     The fear of an acceptance of the Writings in blind faith is legitimate, because the Heavenly Doctrine is given in the form of rational truth, which is to be seen and understood by men, and received in spiritual faith. Doubt and deliberation before accepting the truth is of order, if there be an end of affirming it when seen; but when this state of choice is protracted, it leads to a negation of the truth and a confirmation of the conceits of the proprium.

462

Doubt may easily become a confirmed habit of "halting between two opinions," leading to no final faith and conviction. It is a fact, however, that Divine Truths are not interiorly received unless they are interiorly seen in the rational, and there acknowledged in the light of the understanding and the affection of the will, and thus established in the faith of love. This cannot be accomplished under the influence of a "faith of authority," which is indeed useful and even essential in infancy and childhood, but must give way to a "faith of reason" in adult age, as the door to interior spiritual faith. Bearing upon this, let us note some statements of the Heavenly Doctrine:

     "It is according to the laws of order that no one ought to be persuaded of a truth in a moment, that is, that a truth should be so confirmed in a moment that no doubt remains. The reason is, that truth which is impressed in this way becomes persuasive truth, and is without any extension. . . . As soon as any truth is presented by manifest experience before good spirits in the other life, something opposite is immediately afterwards presented, which causes doubt. By this it is given them to think and weigh whether it be so, and to collect reasons, and thus to bring that truth rationally into their mind." (A. C. 7298:2.)

     "Merely natural faith is insinuated through an external way, and not through an internal one, as is the case with the faith of authority, when it is believed because another, in whom faith is placed, has said so." (A. C. 8078:3.)

     "To reason about truths, as to whether the case is so, is not from what is good; for then truth is not perceived, but is only believed from authority, and from confirmation by one's self thence derived. That which is believed on authority is of others in ourselves, and is not our own." (A. C. 10124:3.)

     "Those things of which the spirit is convinced are allotted a place above those which, without consulting reason, enter on authority and on the faith thereof; for the latter enter the head no further than the memory, and there commingle themselves with fallacies and falsities; thus they are below the rational things of the understanding." (C. L. 295.)

     "Nothing enters into the internal man except by means of intellectual ideas, which are reasons, for the ground which receives there is the enlightened rational." (A. C. 7290:2.)

463

     "They who have not looked into the truths of the church from their own sight, and seen whether they are true, retain them only in their natural memory." (A. C. 5432:2.)

     "The intellectual of the church consists in perceiving and seeing, before any dogma is confirmed, whether it is true or not, and then in confirming it." (A. C. 6222:8.)

     "And then in confirming it." Those of the so-called "Authority School" in the New Church have been much misunderstood when they have thus confirmed their belief in the "dogma" that the Writings are of Divine Authority. To what other purpose is Revelation given than that it may be received in faith, in understanding, in love, in will, and in act, that the Lord Himself may thus be received as Reformer, Regenerator, and Savior?

     It may be well for New Churchmen to consider whether a hesitating indecision which prevents a whole-hearted reception of the Writings does not spring from the natural man, and from its wish to escape the full power and authority of Divine Truth, now revealed to deliver men from the predilections of the proprium, with all its inherited and acquired states of opposition to the Lord in His Second Coming. For example, what is revealed concerning the interior state of the Christian world is a "hard saying" to our natural man, and we may try to reason it away by all kinds of sophistry, such as the permeation theory. But if we accept that revelation as truth from the Lord,-truth which can only be given to men by a Divine revelation,-then, if we examine ourselves in the light of it, we shall find plenty of that evil state in ourselves; and when we begin the work of repentance, we shall become still more convinced of the truth revealed, and of the need of a Divine coming to judgment. And so with many other things revealed in the Writings, which are unpalatable to the inclinations of our natural man.

     But until the proprium, with its self-love and self-conceit, is renounced, and subordinated to the Lord's Truth, it remains the final egocentric authority as to belief and action. "No man can serve two masters." And once it is seen and acknowledged, in full faith of heart and understanding, that the Lord alone is the Soul and Spirit of the Writings, that in them He has made His Second Advent in Divine Love and Divine Truth, that He alone is the Author of the Writings, and hence that they come to men with Divine Authority, and not with the authority of Swedenborg, who himself disavows any such authorship and authority,-then the New Churchman escapes the false faith of self-intelligence in spiritual things, the state in which self is the final authority in belief and life, and opens his heart and mind to the reception of that true intelligence and wisdom which can come only from the Lord.

464

The position that the Writings come to men with the Authority of God's Truth and Word has been held by some New Churchmen from the beginning, with varying degrees of acknowledgment; and that position has been objected to by many in the Church, with equally varying degrees of opposition. The Writings themselves anticipate such a variety of reception. The subject has been revived by the recent debate among Conference members in England, and for the information of those of our readers who have not access to THE NEW-CHURCH HERALD we offer a few citations to indicate the trend of opinion.
EXCERPTS FROM THE NEW-CHURCH HERALD 1932

EXCERPTS FROM THE NEW-CHURCH HERALD Editor 1932

The discussion opened with a lengthy paper on "The Writings," by Mr. E. C. Mongredien, who reasons against a belief in the Divine Authority. At the outset he undertakes to differentiate between the Writings and the Word, as follows:

"For a member of the New Church, it is certainly necessary to have a correct estimate of the Writings. While it would be generally agreed that they constitute a Revelation, there is considerable difference of opinion as to their character. . . . But first let us divest our minds of any confusion between the Writings and the Word. At the beginning of every Church, we are told, the Lord provides a revelation, in some form or other, suited for the instruction of that Church. The Writings are such a revelation for the New Church. But the Word was not such a revelation at all. It was not given at the beginning of any Church. It was given piecemeal throughout the course of a Church. In point of fact, it is the other way about. The Jewish Church was instituted for the sake of the Word; the Jews were, we are told, led into Canaan in order that by dwelling in the various places which were representative, their history might become also suitably representative for the Word written through them. We are even told that the principal reason why the Lord was willing to be born on this earth was for the sake of the Word. . . . You can no more have a new 'Word' than you can have a new Incarnation. Both are unique, as everything that Swedenborg says about the Word and its quality, and every thing that he says about genuine doctrine as being the means for a true understanding of the Word, is conclusive proof.

465

The Revelation for the New Church is, in part at any rate, a revelation of such genuine doctrine for understanding the Word." (Herald, March 19, 1932, p. 178.)

The statement that "the Word was not given at the beginning of any Church" calls for comment. Surely it is not the fact, even with respect to the Old Testament, to which the writer evidently refers. Has not every Church been instituted by means of a revelation of Divine Truth from the Lord,-His Word,-at its beginning? Was it not the "Word that was in the beginning with God" that was revealed in the Ancient Word, given to the Ancient Church at its inception with those represented by Noah? (See D. P. 3282.) Was not the Word of the Gospel, revealed by the Lord Himself in the world, the means whereby the Christian Church was raised up? As to the Jewish Church, was it not instituted by means of the revelation of Divine Truth to Moses on Mount Sinai, and written by him before the Children of Israel entered the Land? That this revelation embodied all the essentials "suited for the instruction of that Church" at its inception, is clearly described in the Colonis, in the chapter treating of "The Israelitish and Jewish Church." To quote:

"The first state of this Church was the appearing of the Lord Jehovih, and the calling and covenanting, and then was its rise and morning." This call was given to Abraham, to Moses, and to Joshua. (47,49.) "That the second state of this Church was instruction, and at length introduction into the Land of Canaan, and then its progression into light and day.:. .That the second state of this Church was instruction, follows from order; for when anyone is called to the church, he must be instructed in the precepts of the religion according to which he is going to live. That this took place with the Sons of Israel after their calling, is evident from the promulgation of the law on Mount Sinai, in which are contained all the commandments of love and faith toward God, and all those of love and fidelity towards the neighbor. After instruction in the general precepts of life and faith, there followed the publication of various laws, which were called 'judgments' and 'statutes'. . . . In a word, the last four books of Moses are nothing else but instruction for that Church. After these instructions, the Sons of Israel were introduced into the Land of Canaan, thus into the Church itself, for that Land represented and signified the Church. . . .But after they came into that Land, the precepts given by Moses were enriched by prophets, then by their King David, and at length by Solomon after the building of the temple; as appears from the books of Judges, Samuel, and Kings." (Coronis 51, 52.)

466

     This, from the "revelation of genuine doctrine for understanding the Word," makes clear that a revelation of the Word of Divine Truth was given for the instruction of the Jewish Church at its beginning, and was later enriched by those who came after Moses, which is rather better than saying that "the Word was given piecemeal throughout the course of a Church."

     The conclusions to which Mr. Mongredien's extended reasoning leads him may be gathered from the following brief extracts from his paper:

     "And if we now turn to the Writings themselves, we find that their character, their sequence, and what Swedenborg himself says about them, fully bear out that his writings are of the same orderly human character as were his experiences and his perceptions. He nowhere speaks of his writings as being Divine, but only that the truths he wrote about were Divine."

     "I have heard the Writings described as Divine Doctrine for the New Church. This is utterly incorrect. The Writings are not all doctrine, nor are they Divine." (P. 181.)

     "Of course, what Swedenborg has written was a Revelation in the highest sense of the word, because of its character, and its abundance. It was also a New Revelation because of the spiritual-rational quality of the Divine Influx which had then commenced. You are right to call it a Divine Revelation because essentially all perception of truth is a Divine Revelation, and because it was the necessary effect of a Divine Coming (the effect of 'revealing' is always present with each establishment of a New Church). But you are not right to think of it as a Divine Revelation in the sense that the writings are Divine. The truths which Swedenborg imbibed and perceived were Divine, and by them he was led, for truths always lead, but the writing of them was from his own human rational mind." (P. 182.)

     "As for the Divine Authority of the Writings, the phrase has a glamorous sound, but it is meaningless." (P. 183.)

     "For if Swedenborg's writings were in any sense Divine Writings, it would certainly amount to something miraculous. But he insists that these revelations are not miraculous." (P. 183.)

     "This idea of Divine Authority is, like Apostolic succession and Papal Infallibility, of the class of natural conceptions proper to the 'dead Church,' which tend to inhibit the internal individual development which is the characteristic of an internal church, which the New Church is to be. It is a positive danger to the Church to insist on the Writings as being Divine, because this involves external compulsion over the mind, which either leads to a blind faith which does not see, or to spiritual conflict when one cannot believe unless one sees, and yet knows that the thing written is reputed to be a Divine statement." (P. 183.)

467

     "On the basis of the psychology of the Writings themselves, we have no need, and therefore no warrant, for thinking of the Writings in any way which involves that Divine Agency having extended into Swedenborg's own consciousness, and thus having overshadowed his own angelic-human understanding. The Divineness ceased as it entered the finite mind of Swedenborg; and as the Writings were written from the mind of Swedenborg, they have no 'Divine' Authority." (Letter, p. 410.)

     Another contribution to the negative of the question was the paper on "Authority in Ultimates," by Mr. Wm. C. Dick, M.A., who would make careful distinction between the form and the content of the Writings, and objects to any verbal authority, holding that the "Letter of the Word is Divine," but the "Letter of the Writings is not Divine." We quote a considerable portion of this article:

     Letter of the Writings.

     "The language of Swedenborg is not divinely inspired; it is not correspondential. It is not the inevitable vehicle for conveying Divine Truth. A translation that is faithful and accurate will do; but a paraphrase will also do. The authority of the Letter of Scripture rests primarily upon its Divine Authorship; therefore the authority of Scripture differs from the authority of any other work. The Writings in their literary form are of human authorship. The Truth the Writings contain is Divine Truth intellectually perceived by a man of extraordinary intellectual development. Passing through the human mind, the Divine Truth is necessarily modified, but that it is Divine Truth that is expressed is sufficiently guaranteed in the case of Swedenborg. It is further modified by being expressed in the cumbersome thought-forms of Swedenborg's scientific mind, and in the literary form of scientific Latin. While the scientific thought-forms and the Latin language were necessary to ensure solidity and permanence, they render it difficult to understand what Swedenborg actually means, as well as difficult for ordinary minds to comprehend the Truth he conveys. It is possible, however, by great intellectual effort, to arrive at Swedenborg's meaning, and so to enter intellectually into the things of faith:

     "The difficulties in understanding Truth conveyed in the Letter of the Word are of a different order. There is required, not greater intellectual effort, but a new intellectual instrument revealed for the purpose. The intelligent use of correspondences solves the difficulties of the Letter, but not those of the Writings." (Herald, May 14, 1932, p. 306.)

     The Authority of the Writings.

     "That body of Divine Truth forming the Doctrines of the New Church was revealed to Swedenborg and intellectually apprehended by him. It is expressed in his Writings with more or, less success according to the opinions of those who have less or greater difficulty in understanding what he wrote.

468

The Truth Swedenborg expresses is Divine Truth, and has all the authority of Divine Truth wherever it is understood. The Writings-the form in which the Truth is contained-are a human production, composed by a man as a means by which the things of faith may be intellectually perceived. The Writings are authoritative on New-Church Doctrine as Sir J. A. Thomson's works are authoritative on Evolution. But with this difference: the Doctrines are not the result of Swedenborg's own intellectual ability, as may be the ideas in Sir J. A. Thomason's works. Swedenborg only presents to the world what was revealed to him.

     "The Writings are not like Scripture, inevitable as a means of conveying the Divine Truth. They are not of Divine Authorship. The Letter of Scripture is Divine in itself; the written work of Swedenborg is not, and so has not the same authority. The Truth that is contained in the Writings does not confer Divinity on the verbal form. The Letter of Scripture is the only Book Divine from ultimates to inmost. The Writings convey Truth Divinely authorized, but the verbal form has not Divine authority. We accept on various grounds Swedenborg's assurance that the Doctrines of the New Church are Divine Truth and are Divinely authorized. He makes no claim that his ipissima verba are Divine or have Divine authority. His claim is for the message his words convey." (P. 307)

     The Writings Adequately Embody the Message.

     "If by adequately is meant as far as it could be written by a man circumstanced as he was, Swedenborg's written work adequately embodies the Divine Truth he was taught and commanded to teach. At the best his work is human, subject to human limitations; its content is Divine Truth, divinely authorized. It contains that body of Divine Truth forming the Doctrines of the New Church by which the Lord makes His Second Advent to the human mind. It contains that Truth as perfectly as a man could fashion a vessel to do so. Circumstances did not demand another volume of Divine Authorship to establish the New Church. The work of a human author was an adequate instrument." (P. 307)

     The Language Swedenborg's.

     "The Writings are the result of immediate influx into Swedenborg's thought and will. On occasion he could appear to be subject to mediate influx, but not when revealing the Doctrine of the New Church. He then wrote what the Lord revealed to him as a spirit in the spiritual world. What came to him from the Lord rested in his thoughts; he translated these thoughts into words of his own choice. He intellectually perceived what was revealed to him, chose his own verbal form, and as a human author with spiritual discernment composed the Writings-human in form, Divine in content." (P. 308)

469

     In a critical review of the Rev. Albert Bjorck's pamphlet, Three Studies on the Doctrine of the Church, the Rev. J. G. Dufty exclaims: "But alas! in our own Church there is a growing tendency to yield to the 'Authority' lure. And since this pamphlet is based on the assumption that the Writings of Swedenborg are the Divine Word, the 'Third Testament,' we must perforce briefly consider the matter. . . . It serves effectively to show how there is a growing tendency to supersede the Old and New Testaments by the writings of Swedenborg" To quote further:

     "Naturally we join issue at the very threshold: We dispute the validity of the basic principle. And if that be undermined, then the others collapse like a house of cards. Surely, if the Writings of Swedenborg are to be identified with the Word, then Swedenborg would have said so, and that without uncertainty, equivocation or possibility of doubt. The fundamental Principles of the New Church he repeats with almost wearisome iteration. Yet on this subject of identity of his Writings with the Word, he is absolutely silent, and the advocates for it have to resort to inference and deduction from a few ambiguous statements altogether sundered from their context. . . .

     "But we enter our Caveat to the Church on other and weighty considerations. For this insistence on the Divine Authority of the Writings tends to violate and to violate terribly the free spirit of the New Age, to thrust us back into the murky obscurantism of the Middle Ages, and to re-establish in our midst another phase of priestly domination. Not one of us but glories in the revealed truths of the Divine Word, and is prostrate in humility and worship before the Lord thus made known. Not one of us but comes sooner or later to the acknowledgment from the heart that these truths of the Second Advent are Divinely revealed, and have the light and life of the Divine within them. But that acknowledgment must come from within, not be imposed from without. And there is the crux of the whole matter!

     "Nunc licet! Now it is permitted to enter with the understanding into the things of faith. To force me to acknowledge with the lips the divine authority of the truths of the New Church, before I have livingly realized their divine character, is to impose on me the state of tutelage of a child, tends to overawe and fetter the mind and keep it in purely natural and external states. This doctrine is a spiritual menace, because it hinders enlightenment and keeps men from becoming spiritual. It develops only the power of confirmation, and makes impossible a spiritual rationality. (See A. E. 190.) It is the fruitful cause of numberless fallacies and errors. (C. L. 295.) May the Church for ever be preserved from this dreadful incubus!" (Herald, April 30, 1932; pp. 278-280.)

     Commenting favorably upon this review, and also upon Mr. Dick's paper, the Rev. J. F. Buss, writing in the HERALD of June 4, 1932, has this to say upon the main issue:

470

     "Authority is not in itself an evil thing. . . . When it is said of the Lord in the Gospels, 'He taught them as one having AUTHORITY, and not as the scribes,' it is not so said by way of reprobation, but of praise. So, let us beware of denouncing Authority per se, as if it were of hell, and inadmissible in the New Church. The 'Authority of the Writings,' which is our immediate concern, is a phrase I do not myself favor, or use except very guardedly: it suggests more than I am prepared to stand by. I prefer to speak of the 'Authority of the Doctrines.'. . .

     "The dogma that 'the Writings of Swedenborg are the Divine Word, the third Testament,' I repudiate as completely, unequivocally and unreservedly as does Mr. Dufty himself, and have consistently done so in many public utterances for many years past." (P. 362.)

     The affirmative side in the discussion is maintained chiefly in the letters of the Rev. Eric A. Sutton, who deals in particular with points in Mr. Mongredien's paper, being "concerned with freeing the concept of Authority from what is not proper to it," but "makes no pretence to examine the grounds for belief in the Authority of the Writings." We content ourselves with a few citations:

     "Belief in Papal Infallibility not only renders reason redundant, it prohibits its use. Belief in the Divine Authority of the Writings, on the contrary, not only provides a sphere in which reason can operate; it stimulates its activity and enhances its quality. Such attributes remove it entirely from the 'class of natural conceptions proper to the dead Church,' for Apostolic succession and Papal Infallibility lack precisely the elements of rationality and Divine provision which Mr. Mongredien admits the Writings possess. . . .

     "What if the conviction of the Divine Authority of the Writings were promoted and sustained by rational considerations? Would that be 'blind acceptance'? If rational conviction, consequent upon an examination of the Writings and the requirements of a New Dispensation, leads to the acknowledgment of Divine Authority, and encourages the disciple, from that same conviction, to penetrate even more interiorly into an understanding of the Writings, to the end that the Word of the Lord might speak more articulately to the heart's purposes, is that 'external compulsion,' 'leading to a blind faith,' in what is 'reputed' to be a Divine statement?" (Herald, April 9, 1932, p. 233.)

     An objective Authority.

     "The Church which cannot agree as to what its authority is, or which cannot point to an objective authority, is in a perilous position. In such a Church, thought will become confused and indeterminate. Now, does the New Church stand for anything definite, something quite distinct in itself from anything any one man or any number of men may privately understand! To what shall its missionaries apply themselves, that they may know what they are to teach as being distinctively New Church?

471

When men disagree on some doctrinal matter, what is the objective material which they should examine? What if some panjandrum of the future, powerful in personality and able to control majorities, sought to impress upon the Church the conclusions of his own mind, and to have them passed as being what the New Church, as a spiritual Dispensation, stands for? Already there are views, held by some, which others say are heresies. On the other hand, there are generally accepted doctrines, contained in the Writings of the Church, which some regard with doubt.

     "In all these matters, it is only an objective authority, mutually and freely agreed upon, that will suffice. The objective alone is free from private, individual, subjective distortion and limitation. The objective alone is capable of being "given" to all minds. No one will perceive it precisely the same as another, for the unique activity of each mind and life is operative in all perception and understanding. But only objective and Divine provision is capable of establishing the thought of the Church securely, and preserving it from the dominion of any individual interpretation." (Herald, May 28, 1932, p. 346.)

     "Divine Truth is objective to all individual, finite minds. Divine Truth is Itself, independently of all individual, subjective reception of it, and hence independently of all individual consciousness, enlightenment, ignorance, opinion and state of life. Whatever the most enlightened man or angel may have received of Divine Truth, the subjective enlightenment of that man or angel is not an authority, either for the man or angel himself or for anyone else, as to what Divine Truth is. . . .

     "A man can only obey what Truth he knows, but what he knows is not an authority of what Truth is. In order that he may know at all, and that he may perfect his knowledge, he must have access to an objective authority, for only in its objectivity is Truth undistorted by individual states. Never by any conceivable means is anyone's own consciousness such an authority. . . .

     "Mr. Dick affirms that 'in the Writings, the content is Divine; the form human,' and that 'the form of the Writings is adequate. This view is diametrically opposed to that of Mr. Mongredien. If their content is Divine and their form adequate, then the Writings are Divinely authoritative; their form being an adequate expression of what is Divine. It should be unnecessary to add that their form, considered apart from, or devoid of, their content, is in no sense Divine. What should be clear to all is that if the content of the Writings is Divine, then the authority for Truth is certainly not our own consciousness.

     "Again, the Rev. J. F. Buss maintains that the Heavenly Doctrines are Divinely authoritative, while Mr. Mongredien holds that 'authority is our consciousness.' Now no mental agility will serve to identify these two positions. They are so contradictory that if one is true, the other is completely wrong. The former is true, of course, for the reason that the Heavenly Doctrines are objective.

472

I prefer, however, the phrase, 'the Writings are Divinely authoritative,' not because anything else but the Heavenly Doctrine is Divine, but because, by specifying the Writings as Divinely authoritative one indicates that it is precisely their content, and not what any individual person may suppose is Heavenly Doctrine, that is authoritative teaching for the Church." (Herald, August 13, 1932, pp. 489, 490.)

     In the concluding letter of the discussion, Mr. Sutton is supported by the Rev. Clifford Harley, whose views may be gathered from the following sentences:

     "What is 'revealed' from the Lord is true in itself. Its truth does not depend upon the subjective fact of man's perception or apprehension of it. . . .

     "Either the statements made in the Writings on any given subject of revelation are final in the sense of admitting of no dispute (as must be the case if they are 'revealed truths'); or they are only true if men perceive and acknowledge them to be so. That they are only 'true' for an individual if he perceives their truth, may be admitted. But that they are true only if he perceives them, is to beg the whole question of the fact of Divine Revelation. (Is the Divinity of the Lord in any way dependent upon whether men perceive and acknowledge the fact?) The authority of truth coheres in itself. It is only its authority for individuals that in any way depends upon their perception and acceptance of it. . . .

     Answering Mr. Dick's assertion that "the Divine Truth was necessarily impaired by the limitations of Swedenborg's apprehension, and suffered further impairment when it was transferred from his thought into the clumsy, unwieldly language that forms its outer covering," Mr. Harley notes that the same might be said of the Letter of the Word, and concludes: "The style and language of the Writings is perfectly adequate to the end in view; and, even as language, is, to the extent of its adequacy, an authoritative medium for the conveyance of the truths which were to be revealed. The use of the phrase, 'the authority of the Writings,' is as justifiable as it ought to be intelligible to anyone who accepts the claim of Swedenborg to be 'the servant of the Lord Jesus Christ' at His Second Coming." (Herald, August 20, 1932, pp. 505-506.)

     And do not the Writings everywhere bear evidence that the claim of this "servant of the Lord Jesus Christ" is in keeping with the Lord's own words to the Jews:

     "Jesus answered them, and said, My doctrine is not mine, but His that sent me. If any man will do His will, he shall know of the doctrine, whether it be of God, or I speak of myself. He that speaketh of himself seeketh his own glory; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him." (John 7:16-18.)

473

NEW CHURCH IN CHRISTENDOM 1932

NEW CHURCH IN CHRISTENDOM L. C. KNUDSEN 1932

Editor of NEW CHURCH LIFE:
     In your July issue, p. 322, under the title of "Predictions in the Writings," Mr. Walter C. Childs quotes several passages from the Arcana Celestia which seem to teach that the New Church will not be established in the Christian world, but only among gentiles.

     In aid of a solution to the problem he presents, permit me to offer for consideration the idea of a more liberal understanding of the term "gentiles," as used in the Writings. I believe this term, as a designation, should not be construed literally to mean only the pagan nations outside nominal Christendom, but should include separatists within its pale, such as have rejected the man-made doctrines of the Old Church as untenable, and yet at heart have not confirmed a denial of the truth beyond the point of conversion to it. Such, I think, should properly be classed as "gentiles" also, in the broader sense of that word which I have suggested, because of their as yet unenlightened understanding. If this conception of the wider meaning of the term be adopted as reasonable, the transfer of the New Church to the "gentiles" within Christendom becomes a rational possibility, reconcilable with the language used in the definite predictions of the Writings, instead of conflicting.

     Indeed, only upon an understanding idea akin to this can the various and quite numerous New Church societies scattered within the Old Church confines be accepted as such genuinely. For otherwise, by the literal construction placed upon the term "gentile," they must be branded as spurious. But in the face of the vast and valuable labor done by these societies and individuals, nominally within the Old Christian boundaries, for the permanent and rational establishment of the Lord's New Church upon the earth throughout, and the continuous effort to that end which is on constant display at every center, how can anyone conceive of all this as vain and futile or Pharisaic activity which, after all, in the Last Judgment, must fail of Divine approval?

474

     To me it seems evident that the "remnants" of the Old Church, from which New Church converts have been recruited, and will undoubtedly be further recruited, and which we find in organized bodies or singly, located throughout the so-called Christian nations, must come under the definition of "gentiles," in the sense the Writings intend it, during the transition stage of theirs from one to the other belief. For otherwise the paradoxical consequence must certainly ensue, that the New Church is beyond hope of establishment among us, being barred by force of the Doctrinal prediction literally taken. How dismal and despairing such an idea would be for one truly interested in the lasting cause of the New Church to entertain, I perceive Mr. Childs himself feels by the concluding observations in his communication.

     But clearly a spiritual understanding must be applied to the letter-sense of the term "gentiles," or else we shall arrive at enormous findings wholly beyond reason or rational contemplation to conceive of.
     L. C. KNUDSEN.
Bunker Ave., 2415
Kansas City, Kansas.
September 1, 1932.

     EDITORIAL NOTE.

     In connection with the foregoing it is interesting to note that the term "Christian Gentilism" occurs a number of times in the Writings. (See A. C. 34472, 36672, 5432e, 9020e; A. E. 9555.) As to the general subject, what further evidence can be brought from the Doctrines to encourage the belief that the New Church will be permanently established in the Christian world? Some New Churchmen take a very rosy view of the descent of the "New Age" among Christians, even without the instrumentality of the Writings, while others share the feeling of certain angels who said that they had "slender hope for the men of the Christian Church." (L. J. 74.)

475

Church News 1932

Church News Various 1932

     GLENVIEW, ILL.

     Our short summer is drawing to a close, and in this locality the early days of September often bring cool nights, bending the thoughts to the opening of our Fall activities. In spite of the cloud of reduced or cancelled incomes, the month of August was a happy one with us, visiting with friends and relatives from out of town, and enjoying much informal and community life.

     An entertaining festive event of the month was a Street Carnival or Mardi Gras held in the central plaza of the "Subdivision," north of the Park. Fancy or outlandish costumes were in order, and after the refreshments there were many stunts, dancing, and other forms of entertainment. The scene was electrically illuminated in gorgeous fashion, and presented a kaleidoscopic picture. Adjoining homes were open to the revellers. Later in the evening the real New Church spirit found expression as we gathered together and raised our voices in the old favorite church and school songs.

     The community vegetable garden venture, described in a former report, has progressed successfully, and the crops planted and tended by our people on the five acres provided for this purpose are now being canned for winter use.

     As we write, our Pastor and his family linger in Vermont, but are expected early in September. Meanwhile, the Rev. Norman Reuter has departed to assume his new charge at Wyoming (Cincinnati), Ohio, and the Rev. George G. Starkey has conducted services on two Sundays. We have recently had the pleasure of welcoming as visitors a large family who have become interested in the Doctrines through New Church radio broadcasting.

     A happy occasion was the "shower" given for Mr. David Cole and his fianc?e, Miss Serena Scalbom, who are to be married on September 14th. They were the recipients of many useful gifts, given with the boundless good wishes of all.
     J. B. S.

     COLCHESTER, ENGLAND.

     During the summer our activities have been somewhat restricted, but the attendance at the Sunday morning services has been well maintained, in spite of the holidays. On several Sundays the Pastor has given an address to the children, a particularly noteworthy one being that delivered on the occasion of the eighth anniversary of the dedication of our church building.

     Quite a number of our members attended the Twenty-fifth British Assembly, held in London at the time of the annual Bank Holiday, at the beginning of August. A full report of this Assembly will no doubt appear in the Life in due course.

     On the Sunday following the Assembly, August 7th, the Rev. A. Wynne Acton came from London to preach for us. Unfortunately we were unable to arrange an official occasion to welcome him, but Mr. and Mrs. John Cooper kept "Open house" on Sunday afternoon, so that nearly everybody had an opportunity to meet him.

     We have had the pleasure of welcoming a number of visitors from "over the millpond."

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On Sunday, July 16th, Mr. and Mrs. Fred Grant, of Washington, D. C., were with us. Brief visits were also paid by Mr. Louis Pendleton, of Bryn Athyn, and Miss Roena Acton, Philadelphia.
     O. P.

     BRITISH ASSEMBLY REPORT.

     A Report of the Twenty-fifth British Assembly, held in London, July 30-August 1, 1932, has been received from the Secretary, the Rev. Victor J. Gladish, and will be published in our November issue.
     EDITOR.

     MRS. MOLLY MOYNIHAN.

     We, in Durban, have all had a great shock in hearing of the passing into the other life, after only two days' illness, of Mrs. George T. W. Moynihan, at her home in Westminster, Orange Free State, on June 30th. She will be better known to Bryn Athyn readers as Molly O'Meara, having attended the Schools of the Academy in 1920-1921. She left College to be married, and after living a little while in New York, where her daughter Joy was born, she went with the family to England, and later to China. In 1930, they came to South Africa. Molly created quite a stir in the Durban Society when she telephoned the people she had known in Bryn Athyn, and announced her arrival.

     The family, now consisting of Mr. and Mrs. Moynihan and the three children, Joy, David and Pat, settled at Westminster, which is about an hour by automobile from Alpha, where they came into touch with the Rev. and Mrs. Fredk. W. Elphick. On one or two visits to Durban. Molly renewed old friendships, and formed several new ones, was much interested in the school, and came with her husband to church. She seemed very content and happy on their beautiful farm, "Eastry," where they had a most artistic house and a great many comforts. She was arranging for another visit to Durban this July, but in June the family became victims of an epidemic of influenza, and in caring for them Molly herself contracted double pneumonia, to which she succumbed after only two days.

     The Elphick family had visited them a few days before, and Mr. Moynihan, knowing that the religion of the New Church was the one nearest his wife's heart, asked Mr. Elphick to officiate at the funeral service, which was held on July 1st in the presence of about twenty-five people of the district, and interment took place in a secluded nook on the farm.
     ELSIE M. CHAMPION.

     MISS HELEN KELLER.

     Reception at Glasgow and London.

     The University of Glasgow, on June 15th, conferred upon Miss Helen Keller the honorary degree of LL.D. A week later, on June 22, as we learn from The New-Church Herald (July16), she was the guest of the Scottish Association of the New Church at a reception held in Woodlands Road Church, Glasgow, which was crowded to its utmost with members of the Societies of Scotland, all eager to see and hear her. On the platform, besides Miss Keller and Miss Thomson, her secretary and friend, were the Rev. J. G. Dufty, the Rev. E. A. Sutton, Dr. H. P. Fairlie, the Rev. Clifford Harley and Mrs. Harley, and the President of the General Conference, the Rev. C. E. Newall and Mrs. Newall. A photograph of this group accompanies the Herald account.

     In welcoming Miss Keller, the Rev. J. G. Dufty "rejoiced that she had found light and encouragement and inspiration in those great truths which had been the inspiration of those present." He then presented her with a small leather-bound volume of the liturgy of the New Church. As others spoke words of welcome and tribute, Miss Thomson "communicated everything that was being said to Miss Keller by touching her hand in most quick movements which everyone thought wonderful to watch."

     In the course of her address, in which she acknowledged the welcome and the gift, Miss Keller said: "I greet you with a joy of spiritual kinship.

477

It is good to be in this green and pleasant land, and to find friends with whom I can unite in happy community of faith. I cannot express better the sense of fellowship I experience here, and what the Writings of Emanuel Swedenborg have meant to me. I have read Swedenborg's books ever since I was thirteen years old. By giving me the golden key to the hidden treasures of the Bible, he opened the gate to the garden of heaven for me and showed me fairy, flowery paths where I love to walk. What precious herbs of healing grow there, what fragrant celestial flowers greet me! What thresholds of quiet I pass over, leaving behind me all the trials of earth life! There the Divine Love and Wisdom spiritually quicken my ear. As the air is made luminous by the sun, so the Word ineffably makes bright all darkness. Yes, the Works of Emanuel Swedenborg have been a light and a staff in my hand; and by his vision planted, I am attended on my earthly way." This was repeated word for word by Miss Thomson, who also interpreted for Miss Keller the musical numbers which followed. About two weeks later, on July 8th, another reception was tendered Miss Keller in London, when the Hall of Swedenborg House was filled with a gathering of New Church people of the London Province, the list including Bishop and Mrs. R. J. Tilson Addresses of welcome were given by the Rev. W. A. Presland and Mrs. J. J. G. Hyde. Miss Thomson then explained Miss Keller's education by Miss Sullivan, her gifted instructress. "She was born a perfectly normal child, but she had a serious illness which left her deaf, blind and mute. When she was six and a half years old her only means of communicating with those around her was by signs." The Herald (July 23) records many interesting questions asked and answered when Miss Thomson had concluded.

     At the close of the evening Miss Keller was presented with a Roll testifying that the Swedenborg Society had elected her an Honorary Life Member of the Society as a tribute to the interest in the Writings of Emanuel Swedenborg expressed in her published works.

     PITTSBURGH, PA.

     The first of our Pastor's summer trips took him to Youngstown, Ohio, and vicinity. On Saturday, August 6th, he visited members of the General Church at Greenford, Salem, and Columbiana, Ohio. The same evening, at Niles, Ohio, he held a doctrinal class at the home of Mr. and Mrs. Williamson, his subject being "Regeneration." On Sunday morning, August 7th, a service was held in Youngstown at the home of Mrs. McElroy, thirty-one persons being in attendance. The service was followed by a picnic dinner in a grove of the city's beautiful park. On this occasion there were present: From Pittsburgh, twenty-two; Columbiana, thirteen; Youngstown, ten; Salem, two; Niles, one; and Kankakee, Illinois, two. After a hearty meal, which included quantities of fresh corn from Mr. Sponseller's farm, the gathering was addressed by the Rev. E. E. Iungerich, Candidate Willard Pendleton, and the Rev. Homer Synnestvedt, who spoke on "The Present," "The Future," and "The Past," respectively. Others gave brief talks. Games for the young people and chatting for the others concluded a most enjoyable event.

     Services have been held in the Pittsburgh Church throughout the Summer, except for two Sundays in August. At the service on Sunday, August 14th, Candidate Willard Pendleton delivered the sermon, thus concluding his two months' stay in the society, during which he has actively assisted the Pastor, preaching a number of times and also conducting classes for old and young.

     Directly after the service on August 14th, the Pastor, accompanied by his son Alexander, began a two weeks' motor trip during which he visited a number of isolated groups and church centers. The first stop was at Solon, a suburb of Cleveland, Ohio, where, on the evening of the 14th, fourteen persons sat down to a picnic supper at the home of Mr. and Mrs. Frank Norman.

478

After supper he read story about the Spiritual World, entitled "Socrates Visited," and a general discussion followed. Other adults present were: Miss Edith Cranch, and her aunt, Miss Hunt; Mrs. Hosford, and her son, Mr. Grover Hosford, with his wife, who was Miss Leona Wager; Mr. and Mrs. Zeppenfeld; and Mr. J. W. Forquer, a teacher in the Sunday School of the Lakewood Church.

     Windsor, Ontario, was visited on Monday, August 15th, and a meeting was held at the home of Mr. and Mrs. Harold Bellinger, when the Pastor read a paper on the subject of "Jealousy." Others present were: Mrs. Kirshman, Mrs. Combs, Miss June Macauley, the Misses Winifred and Mildred Cook, and Mr. and Mrs. Norman Synnestvedt, of Detroit, Mich.

     Eight days were spent at Kitchener, Ontario. An address was given to the society on the subject of "Regeneration"; the paper on the subject of "Jealousy" was read to a meeting of the ladies; and a digest of the last six chapters of the work on Conjugial Love was presented at a men's meeting. At a picnic of the young people, a paper on the subject of "Gambling" was read. On Sunday, August 21st, Dr. Iungerich assisted the Pastor at the morning service, delivering a sermon on Isaiah LV. In the afternoon there was a picnic at the Gorand River, more than 130 persons being present.

     During a brief stay in Toronto, August 24th and 25th, the paper on "Regeneration" was read to a meeting; and Thursday, the 26th, was spent at Niagara Falls, N. Y., and al the home of Mr. and Mrs. Lyman S. Loomis, East Aurora. The next day the Pastor and his son motored to Renovo, Pa., to visit Mr. and Mrs. J. R. Kendig. Here, on Sunday, August 28, a service was held, with a sermon on Genesis XII, fifteen persons being in attendance, and nine partaking of the Holy Supper. Among those present were: Mrs. Kriner, Mr. and Mrs. George Stuart, the Misses Elizabeth and Anna Stuart, and Miss Edna Batdorf, all from North Bend.

     On the 29th they motored to the home of Mr. and Mrs. J. J. Kintner in Johnstown, Pa., making a brief call on Miss Katherine Marshall and Mrs. Shoemaker at Ebensburg while on the way. In the afternoon a lecture on "Swedenborg and His Writings" was given in the Johnstown Public Library to an audience of twelve persons, among whom was the Rev. Clifford Owens, of the Baptist Church. In Blairsville, brief calls were made on Miss Janet Ritchey, Miss Letitia Duncan, Miss Mary Ritchey, and Mrs. Jackson; and Pittsburgh was reached at eleven o'clock the same evening.

     The Pastor, on July 12th, officiated at the funeral service of Mrs. Fanny Pitcairn Dunbangh, who attended our parochial school in Allegheny in her childhood. He also conducted the funeral service of Mrs. Laughead, formerly Miss Fannie Semple, of Middleport, Ohio, who died at Uniontown, Pa., on August 5th.

     Our society was featured in a local newspaper on August 15th, when the Pittsburgh Post Gazette published an interview given by the Pastor, illustrated by photographs of the Le Roi Road Church and of a group of the teachers and pupils of our school.

     The Sunday services were resumed on September 4th after a vacation of two weeks. Miss Angella Bergstrom has returned to Pittsburgh to prepare for the opening of the day school on September 12th. Mr. and Mrs. F. A. Stein, of the North Side congregation, have moved to the neighborhood of our church, and expect to send their children to the day school. We have had the pleasure of welcoming a number of visitors from Bryn Athyn, Glenview, Toronto, and from Ohio, during the Summer.
     E. R. D.

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ONTARIO DISTRICT ASSEMBLY 1932

ONTARIO DISTRICT ASSEMBLY ALAN GILL 1932

     Announcements.

     The Nineteenth Ontario District Assembly will be held at Carmel Church, Kitchener, Ontario, on Friday, Saturday and Sunday, November 11th to 13th, 1932. Members and friends of the General Church are cordially invited to attend.
     ALAN GILL,
          Secretary.
CHARTER DAY 1932

1932

All ex-students of the Academy of the New Church are cordially invited to attend the Charter Day Exercises, to be held at Bryn Athyn, Pa., on October 28-29, 1932. For the Program, see next page.

480

CHICAGO DISTRICT ASSEMBLY 1932

CHICAGO DISTRICT ASSEMBLY GILBERT H. SMITH 1932

     October 14-16, 1932.

     Members and friends of the General Church are cordially invited to attend the Twenty-seventh Chicago District Assembly, which will be held at Glenview, Illinois, October 14-16, 1932, Bishop N. D. Pendleton presiding. Those coming from a distance will be entertained by the Immanuel Church, and are requested to communicate with the undersigned.

     PROGRAM.

Friday, 7.00 p.m.-Opening Session. Address by the Bishop.
Saturday, 8.00 p.m.-Second Session. Address by the Rev. Gilbert H. Smith. Subject: "The New Church The Only Church."
Sunday, 11.00 a.m.-Divine Worship. Sermon by Bishop Pendleton. Administration of the Holy Supper.
     8.00 p.m.-Men's Meeting. Address by the Rev. W. L. Gladish. Subject: "The New Church in the New World," by Marguerite Beck Block.
          GILBERT H. SMITH,
               Secretary.
CHARTER DAY PROGRAM 1932

1932

     Friday, Oct. 28, 11.00 a.m.-Service in the Cathedral. Address on "The Spiritualization of Natural Uses," by the Rev. Reginald W. Brown.
     3.00 p.m.-Football Game.
     7.00 p.m.-Dinner in the Assembly Hall.

     Saturday, Oct. 29, 3.30 p.m.-Tea given by the Faculty in Benade Hall.
     8.00 p.m.-Dance in the Assembly Hall.

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LETTER OF GREETING 1932

LETTER OF GREETING N. D. PENDLETON 1932

NEW CHURCH LIFE
VOL. LII NOVEMBER, 1932          No. 11
Dear Bishop Tilson:
     In sending greetings to the British Assembly I would, if it were possible, anticipate the spirit which will be born of its meetings. I refer not to the spirit which in general characterizes all our Assemblies, but to that peculiar quality which distinguishes them, one from another. This, since it cannot be forefelt, must be left to those who are fortunate enough to be present. It may, however, be taken for granted that this Assembly, like those which have preceded it, will, in good Providence, open the way to a spiritual renewal of faith and love with those who join in its proceedings.

     Assemblies are called to the end that the Lord may be in the midst of them; and if so, then the holy covenant of His Second Advent is thereby renewed in heart and mind. This covenant is effected distinctly through the new Revelation given to the church-given as the last of the several great Testaments which the Lord has provided as witnesses of Himself, and as the means of man's regeneration. The Lord has never left man without such a witness. In the beginning He covenanted with men. The result was His firstborn heavenly church. The sign of this covenant was the seventh day, given as a token that the men of that church were to become regenerate to the celestial degree. In this the most ancient men were blessed beyond others. Because of this high gift, the seventh day was ever observed as a ritual of unique holiness, never to be quite forgotten.

     God's covenant with man is eternal, but men are variable, and prone to backsliding. Their proprial life ceaselessly calls for its day of power-so much so that even this first church fell.

482

In its fall, however, and by a miracle, provision was made for the rise of a new church. This provision was a by-product of the decline which more and more separated faith from charity. To the celestial man this separation was an accursed thing yet it resulted in a doctrinal formation which became the means with man of regaining a modicum of charity through faith in doctrine. Thus the way was opened for the men of the succeeding ages to become regenerate in a secondary degree. The men of this later spiritual church were therefore fundamentally faith-formed men, called men of conscience. With them a new covenant was struck, and a new sign given, namely, the bow in the cloud, to signify their new spiritual enablement through faith and its charity, whereby the cloud of evils and falsities which invested their minds could be so attenuated as to permit the rays of the spiritual sun to shine through, giving the appearance of a bow in the cloud. The men of this church were unlike the former celestial men, who were regenerated by the fire of love. These spiritual children of a later covenant were reborn through "water and the spirit," and to this end they were immersed in the waters of temptation.

The characteristic sign of each covenant was significative of the degree of regeneration possible under that covenant. And so, at a later time, the sign of circumcision, in its violence, enjoined the cutting off of gross evil from the natural of man, whereby a still lower degree of salvation was made possible. Every removal of evil holds the promise of some degree of salvation.

With the coming of the Lord into the world, the successive decline of the race was stayed, and a base was laid for a gradual return to a likeness of man's pristine integrity. A new covenant was then struck with Christians, the sign of which was Baptism and the Holy Supper, the one having a spiritual, the other a celestial, significance. These covenantal representations were the last to be given. No further ritualistic signs were called for. None the less, the Lord has made a new covenant with man in this day of His Second Coming. The sign of this covenant was first given in prophetic words by the Lord to His immediate disciples, when they questioned Him concerning the last days and His coming again to establish His Kingdom. He said: "Then shall appear the sign of the Son of Man; . . . and they shall see the Son of Man coming in the clouds of heaven, with power and great glory." (Matt. 24:30.)

483

As with all prophecy, the meaning of these words could be and was misinterpreted. Their true significance could become manifest only with and after the event. The Lord came indeed in the clouds of heaven, but by a spiritual manifestation of Himself, seen only by those whose eyes were opened. Note the following from the Writings:

"It is known that after the Word was given the Lord manifested Himself by it alone. . . . From this it is for the first time evident that the manifestation there predicted signifies His manifestation in the Word; and the manifestation of Himself in the Word was effected by this, that He opened and revealed the internal or spiritual sense of the Word, for in this sense is the Divine Truth Itself such as it is in heaven, and Divine Truth in heaven is the Lord Himself there. Hence now it is evident that by the 'coming of the Lord in the clouds of heaven with glory' is signified the revelation of Himself in the sense of the letter of the Word from its spiritual sense; for the 'clouds of heaven' signify those things which are of the sense of the letter, and 'glory' those which are of the spiritual sense. See the treatise on Heaven and Hell, and the revelation itself of the spiritual sense in the little work on the White Horse." (A. E. 594:3.)

This, then, was the mode of the Lord's Second Coming, namely, by "revelation of Himself in the sense of the letter of the Word, from its spiritual sense." This revelation was the sign given by the Lord. Its acknowledgment on the part of man, however, could be given only in case of an enlightened state of mind resulting from some apperception of the spiritual sense in the letter. This apperception of the spiritual sense in the letter, this seeing in light the spiritual content of the letter, is a miracle, which in some degree has characterized the thought of the church from the beginning. Whenever and as often as this apperception is given, the Second Advent covenant is renewed, and a further spiritual binding of the man of the church to the Lord is effected. This apperception of the spiritual sense in the letter is therefore the sign with men of the presence of that kingdom which "cometh not with observation," that is, not with any proprial or external circumspection, but as a gift of light from the Lord, livingly received and confirmed as an inner state of mind. In this sense the kingdom of heaven is within man. Yet this heaven within is individual.

484

The light of it cannot be received, nor passed to another, save as it is based upon and accords with the inscribed covenant given by the Lord through His servant. Otherwise the light becomes an illusion.

     For certainly the Writings themselves are the Word of the new covenant, and as such are the authentic statement of the internal sense of the Old and New Testaments, to which spiritual sense a direct approach is now given. Certainly we know that this "statement," given by the highest possible inspiration, is powerless with nonbelievers, and that those who confess faith therein vary greatly, both in their love and apperception of its teachings. It is according to this love, and the quality of thoughts thence derived, that the light within the mind of the receiver is bright or dim, and maybe of one degree or another. Yet we need not, I think, be unduly concerned as to this-certainly not self-consciously so, since the question involved lies between each man and His God. The Lord imparts to all the regenerate a fulfillment of their measure, but just what that measure may be is a secret with Him, and of mercy is hidden from man, in protection of the man's freedom during his life in the world, or until he has passed beyond the danger of failure in temptation.

     But this in passing. The burden of my thought is, that the Covenant of the Second Advent can be interiorly confirmed only through and by that spiritual miracle of light which is given to those who are enabled to perceive the truth of the internal sense as it is revealed in the letter.

     Permit me to express again the hope that this Assembly may be the means of renewing the inward bond of its faith.
     As ever yours,
          (Signed) N. D. PENDLETON.

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COVENANT AND MIRACLE 1932

COVENANT AND MIRACLE Rev. R. J. TILSON 1932

     (Presidential Address at the 25th British Assembly, 1932.)

     As we gather together this evening to inaugurate the Twenty-fifth British Assembly of the General Church, I propose first of all to take a brief glance at the past. Although this is the twenty-fifth meeting of this Assembly, yet the records show that it is now thirty years since the First British Assembly was held,-in the Brixton Hall, London, on Saturday and Sunday, May 24th and 25th, 1902. The Rev. E. C. Bostock then presided over a company numbering about sixty persons, and he read the following greeting from Bishop W. F. Pendleton:

     "May this meeting be the first of a series that will extend into coming generations, the beginning of an increase that will go on growing and extending in all time to come, the means of untold blessing to the Lord's New Church on the earth. And I pray for the Lord's presence in your deliberations, to lead and guide in the way of truth to the good of His kingdom in heaven and upon earth. The Lord be with you"

     Many have been the changes which have taken place since that memorable meeting. The then President and his successor have passed over into clearer atmospheres and sterner realities, and are doubtless rejoicing in the rewards of their faithful labors. Others have followed them, and are, we trust and believe, enjoying the uses of the New Heaven.

     We are still permitted to enjoy the privilege in this world which was their portion in the days which are gone-the privilege of being members of the Lord's New Church on earth, and seeking, individually and collectively, to co-operate with the Lord in the building up of His Church, upon which depends the well-being of humanity and the preservation of the universe. In all humility, and with sincere gratitude, may we not believe that the hope of the late Bishop Emeritus has been fulfilled in considerable measure?

486

Earnest minds and fervent hearts are continuing the work in which he, and his great predecessor, Bishop Benade, so faithfully labored under the distinctive recognition that the Lord had made His Second Advent in the revealing of the Spiritual Sense of His Word. This latest and last Revelation, in external form, is recognized as being the Word of the Lord, and as one with the Heavenly Doctrine, in which the Lord Himself has come again to man. (See H. D. 7.)

     And now, as we complete the first quarter of a century of meetings of the British Assembly, are we not cheered and stimulated by the expression of hope from our present Bishop and Leader, who, in the Greeting just read to you, trusts that this twenty-fifth Assembly "will open the way to a spiritual renewal of faith and love with those who join in its proceedings." Nothing can frustrate the realization of the Bishop's hope, save the proprium of man, from which we pray, and will endeavor to live up to the prayer, "Good Lord, deliver us!" He will so deliver, if we will it in inward desire, in truly rational thought, and in the selfless exercise of real charity.

     Hear again two dominant extracts from that welcome Greeting; for once hearing is not enough to grasp their weighty pronouncement. First, the Bishop reminds us that "Assemblies are called to the end that the Lord may be in the midst of them; and if so, then the holy covenant of His Second Advent is thereby renewed in heart and mind. This covenant is effected distinctly through the New Revelation given to the Church-given as the last of the several great Testaments which the Lord has provided as witnesses of Himself, and as the means of man's regeneration."

     And, secondly, the Bishop continues, "For certainly the Writings themselves are the Word of the new covenant, and as such are the authentic statement of the internal sense of the Old and New Testaments, to which spiritual sense a direct approach is now given."

     To this let there be added the closing paragraph of the Greeting: " The burden of my thought is that the covenant of the Second Advent can be interiorly confirmed only through and by that spiritual miracle of light which is given to those who are enabled to perceive the truth of the internal sense as it is revealed in the letter."

     In this Address I desire to dwell upon and to emphasize the thought that the Writings are the Lord's New Covenant with man in this, the time of His Second Coming; and that that Covenant can only be confirmed interiorly by that "spiritual miracle of light" which is vouchsafed to those who prepare themselves to perceive the internal content of the Covenant when it is known, loved, and lived.

487

Fix your thoughts, therefore, upon "covenant" and "miracle."

     It is written in A. C. 665: "A covenant signifies conjunction; for it is the heavenly marriage that is the verimost covenant. The heavenly marriage or conjunction does not exist except with those who are regenerated. Thus regeneration itself, in the widest sense, is signified by a covenant. For the Lord enters into a covenant with man when He regenerates him."

     Again, in A, C. 1038: "A covenant signifies the Lord's presence in charity. . . . Every covenant is for the sake of conjunction, namely, that they who are united by a covenant may live in mutual friendship, or in love. Hence marriage is also called a covenant. The Lord's conjunction with man cannot be effected except in love and charity."

     The Ark with the Israelites was called the "Ark of the Covenant because it contained the Law. And the Law, which in a broad sense means the Word, signifies the Lord as to Divine Truth, which is the Word. . . . When this is received by man, conjunction with the Lord takes place, and it is this conjunction that is signified by Covenant." (A. E. 701.)

     A "covenant," therefore, is a conjunction from love. The very word indicates its great meaning, for its Latin root, "convenire," means to come together, to unite, to enter into a solemn compact, for a definite purpose and from a common aim and intent. But in the Lord's New Church this word "covenant" must come with a more far-reaching and internal meaning than ever before.

     History records many instances of the making of covenants, such as that made by the Scottish Presbyterians in 1638, called the "National Covenant," and of that made some five years later by the English and Scottish Parliaments, known as "The Solemn League and Covenant." those making it being generally known as "The Covenanters." These covenants were the product of the Reformation movements in the 16th and 17th centuries, the objects of which were to make sure the civil and religious freedom of the people. But the covenant then made, whatever the outward appearance may have been, and however great may have been the merely external benefits arising therefrom, was but the beginning of the final stage of the consummation of the First Christian Church.

488

     By the overruling Providence of the Lord, the benefit arising from that Reformation and its covenants was the restoration of the Bible to the people, even as is written in the Invitation to the New Church: "The only cause why the Reformation took place was that the Word, which lay buried, might be restored to the world. For many centuries it had been in the world, but at length it was entombed by the Roman Catholics, and not a single truth of the church could be brought forth from it. But when the Word had been drawn forth out of its tomb, the Lord could become known, truth could be derived from it, and there could be conjunction with heaven." (Inv. 24.)

     The Reformation made no improvement in the doctrines of the church, but it released the minds of many from the thraldom of the Romish Church, and so prepared the way for the establishment of the New Church, in the Lord's good time. The Church, as a true Church of the Lord, was not revived by the Reformation; nor was it in any real sense a renewing of the covenant; but the true and living Covenant could only be given by the Lord Himself, by means of a new Revelation of His will. For the Lord can only be conjoined to man by internal means. His kingdom is not of this world; it comes from above, or, what is equivalent, from within.

     We have already heard from Revelation that "a covenant signifies the Lord's presence in charity," therefore not in faith alone, even though that faith may be true and good. In A. E. 701:4 it is written: "Covenant signifies conjunction with the Lord through the reception of Divine Truth in the understanding and will, or in the heart and soul, that is, in love and faith." It is a cardinal doctrine of the New Church that love is life; and love and charity, spiritually considered, are one. And so much is charity the primary part of man's spiritual being, that it is written: "Man's life after death is according to his will part, and not according to his intellectual." From this it surely follows, as night the day, that all states below charity are but externals, into which, to make them truly living, charity must flow.

489

     But what is this real and true charity in which the Lord dwells with man and makes a covenant with him?

     Charity in itself is love to the Lord, and from this it is loving the neighbor as one's self, or in preference to one's self. But charity is entirely an inward grace; it must therefore have an outward form, that it may be recognizable by man; and the form of charity is truth. "According to the quality and quantity of truth, so is charity with man." (A. C. 2189.) And again, "Charity constitutes the church, and not faith separated from charity." (A. C. 809.)

     We have thus far concentrated our attention upon the subject of Covenant. We turn now to that of Miracle.

     The Bishop has told us that the "Covenant of the Second Advent can be interiorly confirmed only through and by that spiritual miracle of light which is given to those who are enabled to perceive the truth of the internal sense as it is revealed in the letter." It may be that the thought will arise in the minds of some, that the clear teaching of the Doctrines of the Church is that "for many reasons this New Christian Church is not being established through any miracles, as the former was." (Coronis L.) And further, "At this day, in place of miracles, there has taken place a manifestation of the Lord Himself, an intromission into the spiritual world, and enlightenment there by immediate light from the Lord in such things as are the interior things of the Church. But, above all, the opening of the spiritual sense in the Word, in which the Lord is in His own Divine light. These revelations are not miracles." (Coronis, "Lastly about Miracles," IV, V.)

     All are doubtless familiar with this teaching, and also with that which states that miracles do not take place now, because they compel or persuade faith. Yet these are relative truths. The miracles thus referred to are those external manifestations of unusual Divine power as to time and space, such as the water being turned into wine and the dead Lazarus being restored to life. These were external miracles to confirm a comparatively external belief and faith.

     But internal miracles abound today, as of yore. All nature yields innumerable instances of miraculous wonders. What but a miracle is the birth of a child? Yet these are external, being on the plane of nature, and appealing to the merely natural mind by sensual intuition.

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But as the heavens are higher than the earth, so are spiritual miracles higher than those on the natural plane. What is the regeneration of man, laden with all his hereditary evil and falsity, but a miraculous happening and a wondrous working? What are the mental transformations made by love and by thought but miracles of heart and mind? These spiritual miracles, because on an interior plane, are greater than all the miracles of and in nature.

     At the end of that wondrous little work, Invitation to the New Church, we read: "The manifestation of the Lord, and admission into the spiritual world, surpass all miracles. This has not been granted to anyone since the creation, as it has to me. The men of the Golden Age indeed conversed with angels, but it was not granted them to be in any other than natural light. To me, however, it is granted to be at the same time both in spiritual and in natural light." (Inv. 52.) And, again, "It has pleased the Lord to prepare me from my earliest youth for the perception of the Word, and He has introduced me into the spiritual world, and enlightened me with the light of His Word more nearly. It is hence manifest that this surpasses all miracles." (Inv. 55.)

     Yea, Brethren, it surely cannot be superfluous, in the interests of the Divine Authority for our Faith, to add the Testimony of the Royal Librarian of Stockholm, written and fully attested on August 28th, 1764, after a visit to Swedenborg and an intimate conversation with him about his whole mission. After declaring that, in the record of what took place during that visit, he "uses everywhere Swedenborg's own words," the Royal Librarian asserts that the human instrument of the Lord's Second Advent said: "All this I see and know without becoming the subject of any visions, and without being a fanatic; but when I am alone, my soul, as it were, is out of the body, and in the other world; in all respects I am in a visible manner there, as I am here. But when I think of what I am about to write, and while I am in the act of writing, I enjoy a perfect inspiration; for otherwise it would be my own, but now I know for certain that what I write is the living truth of God." (Documents, Vol. II, p. 404.)

     Was ever man, before or after Swedenborg's unique call, situated as he was? And, viewing the results of his great mission, are we not compelled to the conclusion that, for the Divine purposes of the Second Advent, Swedenborg stands apart, as distinctly as did the Virgin Mary for the purposes of the First Advent?

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That unto which he was called, and the work he accomplished, was greater than all miracles, because that which he did was not for the earthly vision of man's senses, but for the inner vision of his rational thought.

     Is there a temptation to say that all this has oft been told, and we know it well? True, it may be so. But, "Lest we forget, lest we forget," let it be recalled to mind again and again, that we may more fully and deeply understand, and evermore rationally realize, our heritage,-the reception of the Lord's Opened Word-opened that we may see with the angels, think with the angels (for thought brings presence), yea, that we may come into the nearer presence of the Lord Himself, so that He may renew His covenant with us.

     Remembering this, will it not be well for us, both individually and collectively, to ask ourselves the serious question: "How do I, or how do we, stand in relation to this covenant and its renewal!" In the heavens, the angels receive the covenant made with them variously. That makes possible the comparative perfection of the heavens, and promotes the happiness of all. How striking is the sentence from A. C. 5451 which asserts that "all in heaven differ as to truths." And why is this! The answer from Divine Revelation is, because there is real and living charity in heaven, a charity far deeper than mere sentiment, a charity which is truly spiritual, yea, which is the celestial within the spiritual. Bearing upon this we read:

     "A difference in doctrinals of faith is no reason why the church should not be one, provided only that there be unanimity as to willing what is good and doing what is good; as, for example, if anyone acknowledges for a doctrinal that charity is from faith, and lives in charity towards the neighbor, in this case he is not indeed in the truth as to doctrine, but still he is in the truth as to life; consequently the Lord's church or kingdom is in him. Charity, and not what is doctrinal, constitutes the church. The church would be one if all had charity, notwithstanding that they differed as to worship and doctrinals." (A. C. 3451.)

     Let this teaching be carefully understood. It will be unpleasant to the merely doctrinaire attitude of mind; and it has been grossly misrepresented by many in the past who have been urged in its interpretation by sickly sentiment.

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There is nothing in that passage depreciatory of doctrine, and nothing whatever that is contradictory to the other teaching that the church is constituted by doctrine, and by the purity of doctrine. The soul of the whole passage just quoted is the phrase, "Doctrinals are of no account unless the life be according to them," and in the concluding words, "There are innumerable varieties of good and truth in heaven, but by harmony they make one." And a like statement is made in the Diary: "They who are in some doctrine, although it is not so very true, and yet are in the good of life, are in heaven; for the falsity of doctrine is not falsity when there is good in it; all in heaven differ as to truths." (S. D. 5451.) But that doctrine is neither depreciated nor deemed to be of little account, is definitely taught in the closing words of that passage,-"But they who are in no doctrine are not able to be in heaven.

     Further, we read in the Diary: "They who do not care for doctrine have not a fixed faith, but an unsettled one; in the other life, therefore, they do not Possess an intellect which can be illustrated." (S. D. 5474.) Doctrine is the Lord's Word-His Truth-the Existere of all things. And it is one with the spiritual sense; for it is written: "The spiritual sense of the Word is identical (idem) with the doctrine which is in heaven." But never let it be forgotten that truth, doctrine, and faith, when spiritually considered, are but externals, outward forms, existeres; whilst charity, freedom, and peace are internals, esses.

     No real and living conjunction, and therefore no spiritual and celestial covenant, can be made with the Lord by externals; for conjunction with the Lord must, of necessity, be an internal thing. Hence charity is the chief thing; but to be true and genuine, it can never be severed from its form and expression, which is doctrine,-true doctrine from the Word. And this union must find its ultimate in a truly religious life, by the shunning of all evils as sins against God.

     In the Lord's New Church there will ever be varieties in the externals of doctrinal conceptions; or, to use the Bishop's words, "Those who confess faith therein vary greatly, both in their love and apperception of its teachings." In heaven there are infinite varieties, and heaven is one; there is a unity in variety there.

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Then why should there not be such in the church on earth? Let the covenant which we are here to renew give the answer. In A. C. 1594, it is written: "That which disunites is chiefly the love of self, and also the love of the world, though not so much as the love of self. . . . That which disjoins the external from the internal is chiefly the love of self; and that which principally unites the external man to the internal is mutual love, which cannot exist at all before the love of self recedes, for they are altogether contrary to each other."

In brief conclusion, as we seek to renew the covenant with our God, let us call to mind the great doctrine that "the reason this New Church is the crown of all the Churches is that it will worship one visible God, in whom is the invisible God, as the soul is in the body," (T. C. R. 787). And shall we not also recall the solemn and wondrous fact that the Lord can dwell with us only in that which is His Own. He cannot abide with anything of man's. He provides the first plane for His entrance into man by the implantation of remains in earliest infancy. Regeneration requires the development of the remains. To this great attainment let each one set himself in deliberate earnestness. Fill the mind with knowledges by careful and regular reading of the Revelation, in and by which the Lord has come. By meditation and reflection, turn those knowledges into cognitions. Purify the affections by shunning all evils as sins against God. So shall the Divine dwell in you; and evermore His kingdom be established within, by the realization of the Divine exhortation: "Abide in me, and I in you; as the branch cannot bear fruit, except it abide in the vine, no more can ye, except ye abide in me."

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TWENTY-FIFTH BRITISH ASSEMBLY 1932

TWENTY-FIFTH BRITISH ASSEMBLY VICTOR J. GLADISH 1932

     HELD IN MICHAEL CHURCH, LONDON, JULY 30-AUGUST 1, 1932.

     First Session-Saturday, 7:30 p.m.

     1. The Assembly was inaugurated with a short introductory service, after which the Right Rev. R. J. Tilson, President by appointment of the Bishop of the General Church, took the Chair.

     2. The President stated that during the past year the Bishop had appointed an Assembly Committee, for the purpose of relieving the several societies of extra work, and to have a more concentrated authority in connection with our yearly meetings. "He has appointed me to be the President of this Committee, the Rev. Victor J. Gladish, Secretary, and has approved Mr. R. W. Anderson as our Treasurer, and Mr. Colley Pryke as an additional member. I will now ask Mr. Anderson if he will kindly give an account of the position of that Assembly Committee."

     3. Mr. Anderson placed before the meeting copies of a printed report of the accounts, showing receipts of ?1/11/4 in 1931, and a balance of ?1/17/6 after defraying the expenses of the 1931 Assembly. To quote in part: "The new Assembly Committee has issued a general appeal to members and friends of the General Church in Great Britain for donations to augment the balance in hand, and especially to provide a Fund to enable the Committee to extend invitations to Priests of the General Church from the various Continental centers to attend the Assemblies, and where necessary to contribute towards their traveling expenses. The response must be considered very satisfactory, and the grateful thanks of the Committee are extended to all who have responded." The response to date has been as follows:

                                             L      s.      d.
Colchester Society (6) subscriptions           6      5      0
London Society (19) subscriptions                13      8      6
Other Members and Friends (11) subscriptions      6      17      0
                                        L26      10      6

     Mr. Anderson then spoke at some length in explanation of the report and of the aims of the Committee.

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     4. Bishop Tilson: In sending his Letter of Greeting to the Assembly, the Bishop also expressed the pleasure all with him have in the coming to England of the Rev. A. Wynne Acton to be the Assistant to the Pastor at Michael Church. After nearly forty-seven years of pastoral work here, one does not feel able to do all one would. In the merciful providence of the Lord there is still some left for the Pastor to do, but he needs assistance. I am truly thankful to have Mr. Acton here to carry on in our midst, and assure him that he has the heartfelt good wishes of everybody in connection with the British Assembly.

     5. Bishop Tilson then read Bishop Pendleton's LETTER OF GREETING to the Assembly. (See p. 481.)

     Mr. Appleton: I should like to propose, from this Assembly, that we send our best thanks to Bishop Pendleton for his Address to us. I feel that what comes from the Bishop always comes from his heart. There has always been an Address from the Bishop for which we have great reason to be thankful. The one read this evening should surely have been appreciated by everyone present, and so I have the greatest pleasure in proposing this Resolution. Seconded and Carried.

     6. The President then delivered his Address on "Covenant and Miracle," (see p. 485), which was followed by an extended discussion.

     DISCUSSION OF THE LETTER OF GREETING AND THE PRESIDENTIAL ADDRESS.

     Rev. Theodore Pitcairn: Bishop Pendleton called the attention of this meeting to a most important subject, and Bishop Tilson has added to the development and thought on that subject. In the Lesson he read tonight, he struck a note which might very well characterize the thought of this Assembly,-that of Covenant. [Jeremiah 11:1-8; 31: 31-34-"I will make a new covenant with the house of Israel. After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts."] The covenant with the New Church was the fact that the Word was to be written on the heart. The first Christian Church came to an end because they confined truth to the memory. The heart, of course, represents the will of man, and it is said of the Most Ancient Church that the Word was written on their hearts. They also had a Word without them, in nature. With those with whom the Word is thus written on the heart, there is the New Church, of which we heard such a beautiful description in the Lesson.

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     In the Most Ancient Church the covenant was broken, but in the New Church it can never be broken, because the Lord has made His First and Second Comings. But this involves innumerable interior things that we cannot enter into now. The manifestation of the Lord is in the ultimates in the Word of the New Testament, and in the Word that is now given to the New Church; and that Word is now the Word without [outside of] us. The Most Ancient Church had no written Word; they had nature. But with us, the covenant promised in the Lesson-that the Word is to be written on the heart-is made, and will endure forever. If reflection upon these things should characterize the Assembly, the wish of the Bishop will be fulfilled.

     Rev. Victor J. Gladish: Bishop Tilson has referred to the "miracle" and the "covenant" spoken of by Bishop Pendleton in his Greeting, and it seems to me that the force of what lies in a miracle is a very vital thing for the life of the Church, and that if we can now, and in the other sessions of the Assembly, think about the miracles of the Lord, our coming together will not have been in vain. For we come together that the Lord may be more nearly present with us.

     There are two kinds of miracles, called "manifest" and "not manifest," but the essential idea of a miracle is that the power of the Lord is made evident. The creation of the world and of man are miracles. Then the regeneration of man is perhaps the greatest miracle of all. That the Lord gives to man to co-operate in this, or to turn away from Him, is a miracle. The Lord will build in man according to man's choosing. Our Assemblies are to aid each other in permitting the Lord to regenerate us. If we can dwell upon this thought, we can transform the things of earth, so as to make them serve this purpose.

     It is said in the True Christian Religion, no. 239, that man is "also in the angelic spiritual degree so far as he is in genuine truths, and he is in the celestial degree so far as he is in a life according to them." I think that we will all see that the meaning of that teaching is not that man can be in genuine truths, properly so called, without something of the life according to them; but still the order is given-"genuine truths and a life according to them." Man is given to see truths in so far as he is willing to see, and then the whole of his life is an effort to allow the Lord to carry that forward in him. We live here in the constant attempt to bring the state of the will to the state of the elevated understanding which is the gift of the Lord. Or, if we do not, our understanding of truth will be but a temporary thing. Temptations must be experienced, in order that the old will may be put away and a new will born. Only so can the Lord's purpose be worked in us; and this can only be done by means of the uses which the Lord has given as to perform in this world.

     Rev. A. Wynne Acton: I should like to express my appreciation of Bishop Pendleton's Letter and the President's Address. It is a very striking keynote for the meetings that this miracle is performed.

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We can all see that the Word is outside of us,-an ultimate basis to which we can always look, and by which we can check our thought and affection. But we must not rest content with having that Word outside of us, but must make it a part of ourselves. And this is the miracle,-the weaving of our spiritual body; and just as we do not know all of the many workings of our natural body, neither do we know those of our spiritual body. Our natural body is a miracle, and so is the spiritual body. We must learn truths from the Word, and must live according to them, and that must be the spirit of the New Church,-to live according to the truths we learn, always searching for new truths, and praying for help and guidance as to how we can live according to them.

     The truths that we learn are relatively external, but when we live according to them we make ourselves a form of love, and that is a form of charity. In the New Church, where interior truths have been given, we can do this to a greater extent, if we will; we can make charity a more real thing in the New Church than it could be in the first Christian Church; and this must always be our effort. Often our disagreements seem very important things, but when we think of it, I wonder if they are as important as they seem? The real life of religion is the life of charity, and this is given to us by the Lord as we live according to the truths which He has taught us, and this is a miracle which the Lord performs. In the New Church there will be "internal blessedness of life," and that certainly means that there will be the highest form of charity, and of happiness, that we can receive from the Lord in our life and to some degree reciprocate. The Lord will conjoin Himself to us if we will Him to do so.

     I should like to thank Bishop Tilson for his kind words in welcoming me, and should also like to thank the Assembly. It is indeed a great pleasure and inspiration to come here. I hope to learn many things from the London Society, also to have a chance of seeing other members of the Church in England. I wish especially to say how thankful I feel that I am permitted to work under Bishop Tilson, who has stood for the principles of the General Church throughout his life.

     Mr. R. W. Anderson: It is quite evident that the keynote of this Assembly, which we gather from the very delightful Letter of Bishop Pendleton and the supplemental remarks of the President's Address, is the word "covenant." And the thought expressed by a previous speaker, as to the very happy selection of the Lesson read at the opening, was a most fitting prelude to this meeting.

     And now, Sir, in coming to the subject, I suppose every man approaches it from different angles; and there is one thing that is quite certain, that the covenant between the Lord and man exists in "good." When I say that, I wish to draw your attention to those two states of man, one when he is in the good of truth, and later when he is in the truth of good. Great distinction is made in the Writings between these two. It is said that the covenant is to be written on man's heart; that is true. The covenant in the first instance comes to man in a written Word, thus externally.

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To that Word he must go, in order to know and to understand, and, by shunning evils as sins, to do. When that happens, it is said that he is "in the good of truth."

     But I would remind you that that state is the more external one in the church that is within him. It is the state described by the wanderings of the Children of Israel in the wilderness, before they came into the Land of Canaan, before they came into the Church. It is only when they have attained the good of truth that it can be said that the covenant proper can be given; and the Lord can then descend into a plane which is His Own, and is then the truth of good, which is an interior thing, and is described as a seed which can develop and go on from one truth leading to endless truths. That is where the covenant is written on the heart of man; that is the charity or love in which the conjunction with the Lord can take place. Of course, it is the Lord's work all through,-a miracle that the Lord performs even before man's birth by the insemination of Remains; and it is of the Lord alone that man can attain to that state when heaven and the church can be within him by his being in the truth of good. It is by those states that the covenant of the Lord with man is established.

     Mr. A. Bowie: I think I shall be voicing the feelings of a great many when I say that I am grateful for a meeting like this. It seems to me a testification to the orderly nature of the trinal order of the Priesthood of the General Church that we have a man in the position of a chief priest of the Church, and from that use having the good of the Church in his care. Such a Letter of Greeting as he has sent has a great influence in keeping us, as it were, in a state of greater love for each other. That has also been so in the Address that followed. They have impressed the deep reality of the Heavenly Doctrine which it is our privilege to know; and the chief lesson that we all feel is that all these things are not only to be known, but also to be done. As the Lord taught when He was on earth: " If ye know these things, happy are ye if ye do them."

     Mr. James Pryke: It is characteristic of our Assemblies that a keynote is struck at the very beginning, first by the message from the Bishop of the Church, and then by the President's Address. And I do not think anybody will leave this meeting tonight without carrying away in mind that there is a covenant, and that there are miracles. There is nothing new in the idea of a covenant between man and his God. There is nothing new in the idea of a miracle. There has always been a covenant; there have always been miracles, and there always will be. The striking thing to the New Churchman is that those two words come to us with an entirely new meaning; not one super imposed upon an old idea, but an entirely and radically new meaning.

     It is a fallacy of all human beings that too much is taken for granted, and I think we take for granted a great deal too much in the New Church. That thought came to me when Bishop Tilson was making his reference to the Reformation. If we reflect upon it, we shall find that, somewhere at the back of our minds, we have had the idea that the Reformation was a good thing for the New Church.

499

In the sense that all states lead up to the present, it was in the order of Providence, and so good; and it is quite true that a certain external dominance and restraint was removed by the Reformation. It is quite true that the Word externally was restored to the people; but those people who remained in the pagan state before the Word was restored to them were less guilty of the internal rejection of the Word than those who have come after them. They knew nothing of the Word. It was a further step in the decline of that rapidly declining first Christian Church which made it possible for man to read the Word, at first gladly, and then to be guilty of a rejection which had never before been known.

     With regard to a covenant, there again we have to come with a new idea. We have heard that the Lord reveals Himself to the church, by which is not meant any organized body, as such, but those who are prepared to receive Him; and He reveals Himself nowhere else than in the Word, in all its planes. Now that is a very striking thing indeed. With the word "covenant" we must link up the word "teachability." It is something new for man that he can meet face-to-face with his Maker, and be taught by Him. That is the new thing which exists in the world today, and that is the miraculous thing, because it involves that man has to co-operate "as of himself."

     I was reading yesterday that when a man believes that he lives of himself, then he can not be affected by good, but evil adheres to him. There is no restriction on the part of the Lord in the continuance of His miracles today; it is that man understands what is happening in a different sense. All the Lord's miracles were not for the sake of feeding hungry people or healing the sick, but the essential miracle was happening on the spiritual plane, and that is the miracle which is happening today, and we have to come with minds prepared to receive teaching from the Lord. The miracle is that the Lord is insistently urgent that man should take his part in that.

     Rev. Ernst Pfeiffer: I am very thankful to be in your midst this evening, and will make one or two very brief remarks bearing upon the subject that has been presented. If it becomes plain to the man of the New Church that the Writings of Emanuel Swedenborg are the very Word of the Lord, then it ought to become plain to him quite soon that in that Word the Lord is present as a Teacher. There can be no genuine teacher except the Lord. But it also becomes plain that this Word of the New Church is the Divine Truth laid down before our eyes in lasts. As we try to receive it in our minds, it at first can enter but into the last degree, and then the Lord, as from firsts through those lasts, will work from the genuine love of truth which a man must have to begin with. It is in that way alone that the Lord can then actually teach us, because a man may stare with his eyes on the Third Testament without ever really standing before the face of the Lord. The genuine sense of the miracle, as it is revealed in the Third Testament, is that the Lord with man works from firsts down to lasts. This is a miracle, where the Lord is present throughout.

     And so the Church will gradually see what a tremendous responsibility this involves, and that it will have to struggle in temptations which really enter into the interior degrees of the mind.

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We ought to realize that, if we go to the Lord in His Latin Word, we have to do with the Lord, and not merely with sensual conceptions from the letter, which would lead us to take the truth only partially, because perhaps our proprium is speaking at the same time. I am sure that it is also this same thing which our Bishop, in using the word "miracle," wished to express, namely, that the genuine spirit which is at the basis of the Third Testament is the Lord Himself.

     Let us, therefore, hope that it will become plain to us more and more that if we want to see the Lord in His Word, and actually stand before Him face-to-face, many things in our own minds must first happen. The degrees of our mind must be opened; our spiritual body must be woven-I was very much touched when I heard Mr. Acton use that word-and then man becomes a new being in which the Lord finds a plane of an actual new substance. And there for the first time is to be found the basis for the Lord to give the genuine spirit of the Word which He has given to the Church.

     Mr. A. H. Appleton: One thing particularly came to my mind as I listened to the speakers; in humility there is safety. That is the spirit in which we must approach the Three Testaments. We must say, "As for me, I will serve the Lord," and thus see, in humility, that we have nothing good of ourselves. Thus those things will be brought to our souls by which we may be regenerated.

     Divine Worship-Sunday, July 31st.

     The morning service, attended by a congregation of 119 persons, was conducted by Bishop Tilson, assisted by the Rev. Victor J. Gladish. The Rev. A. Wynne Acton preached the sermon, treating of the degrees of reception of the Word in the Church, from the text of Mark 4:20.

     At the Holy Supper Service in the afternoon, Bishop Tilson, assisted by the Revs. Ernst Pfeiffer and Victor J. Gladish, administered the sacrament to 73 communicants.

     Second Session-Sunday, 7 p.m.

     7. After the brief opening service, the Secretary read Messages of Greeting from the following individuals and groups: Rev. T. F. Robinson; Rev. C. D. Brock; Rev. W. H. Claxton; Rev. Gustaf Baeckstrom; Mr. E. C. Kendal; The Kilburn Circle; Mr. W. Cairns Henderson; Mr. Stanley E. Parker; Rev. A. J. Stanhope; Rev. W. T. Lardge; The Friends at Failsworth; Rev. Dr. Sexton.

     8. The Rev. Albert Bjorck then delivered an Address on "Revelations, Churches, and Judgments," taking as his text the following passage from the Apocalypse Explained:

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     "If the successive states of the churches on our earth be considered, it is evident that they have been like the successive states of a man who is being reformed and regenerated; for, in order that he may become a spiritual man, he is first conceived, next is born, then grows up, and is afterwards led on further and further into intelligence and wisdom. The church, from the most ancient times even to the end of the Jewish Church, increased in the same way as a man is conceived, born, and grows up, and is then instructed and taught. But the successive states of the church after the end of the Jewish Church, or from the time of the Lord to the present day, have been like those of a man who grows in intelligence and wisdom, or is being regenerated. For this end the interior things of the Word, of the church, and of worship, were revealed by the Lord when He was in the world; and now again still more interior things are revealed; and in the measure that interior things are revealed, so far a man may become wiser; for to become interior is to become wiser, and to become wiser is to become interior." (A. E. 6414.) [We shall hope to find space for the complete text of this Address in a later issue.-EDITOR.]

     DISCUSSION OF MR. BJORCK'S ADDRESS.

     Bishop Tilson: It is intensely interesting to turn back to the past, and to study what is revealed by the Lord concerning the development of His Churches, ever since the establishment of the Most Ancient Church. One thing that should give us the intensest joy, and yet force upon us a feeling of great responsibility, is that which Mr. Bjorck has brought before us very plainly at the end of his paper, namely, that in these days, and for the Church of which you and I profess to be members, the Lord has revealed spiritual truths "still more interior." (A. E. 641.) We cannot afford, either in our thought or our speech, to value the gospel which the Lord has revealed to the
New Church on any smaller estimate than that of the Word of the Old and New Testaments. It is for us to exalt in our minds, and in our speech, that final Revelation-call it what you will; the Lord calls it the "Heavenly Doctrine of the New Jerusalem"-to exalt it in our rational thought, and in our appreciation of the position which it occupies on the spiritual plane as the spiritual sense of the Divine Word, the spiritual Word, within which is the celestial,-the nearest approach unto the Lord, which can be given us only by the interior voice of perception.

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     I do not wonder that Mr. Bjorck found it difficult to express by any other term than "mental aberration," that anyone should speak of the Revelation which the Lord has made to His New Church as a Divine Revelation, and then fail to recognize it as the "Divine Word of the Lord," and to call it so. But men are peculiar, all of us, and we must be patient. I have had a private letter during the past week in which the writer speaks of the Writings as a Divine Revelation, but makes a very definite point, "But they cannot, and must not, be called the Word of the Lord," and yet quotes, curious to say, the statement which our friend has made tonight, that the Lord, in giving this Revelation, has given to the Church interior truths,-more interior than heretofore. We are indebted to Mr. Bjorck for the way in which he has brought this matter before us, and I would invite you to give expression to your thought on the subject.

     Rev. Theodore Pitcairn: In so far as we understand the history of the Churches, so far we can understand more interiorly the development of the human mind; for there is a correspondence between the growth of the human mind and the growth of the Churches. And in so far as we understand the growth of the human mind, so far will we understand something of the glorification of the Lord; for the growth of the human mind is an image of the glorification of the Lord, and this is also represented in the Churches.

     In the Latin Word we are given a great many particulars about the Churches, some of which have been collected by Mr. Bjorck and commented upon this evening. In some respects, these things are more fully described in the literal sense of the Latin Word than is the formation of the mind, and therefore it is by means of evolving this history of the Churches that we will be given many particulars that are at first not manifestly present in the description of the development of the mind.

     I do not see how Mr. Bjorck arrived at his conclusion that, in the history of the Churches, the New Church is to be correlated with the age of 30 years in the life of a man. He spoke of the ages 20 and 60 as the great periods of division in man's life. The years from 20 to 60 were the period of warfare in the Jewish Church. This was the period of intelligence, in contrast to the period of wisdom, which is from 60 on. As to its signification, 60 seems to be the most essential dividing point. Perhaps Mr. Bjorck would agree that this is the dividing point between the Christian Church and the New Church.

     Judging from external appearances, we are in a very low state, and it does not appear either from the present or from the past of the New Church that we are characterized by that innocence of wisdom. Yet I think that this is an appearance; for every church must pass through its infancy, childhood and youth to manhood and old age, and the fact that the church has its periods of comparative ignorance does not necessarily mean that the New Church, as a Church, is not represented by that period of wisdom which is signified by the age of 60 years.

     Rev. Ernst Pfeiffer: In a few sentences I would like to present to you how we see the application of the ages of a man to the history of mankind in its successive churches, and then the division which has been presented by Mr. Bjorck may be compared with it.

503

The essential element in the giving of revelations by the Lord was that there might be mutual conjunction with the human race. This involved important changes of state in the human race, because, on the Lord's side, from the beginning, there was never anything else than His love to conjoin the human race with Himself in the inmost possible degree. Now, if we can see the essence of the three extant Revelations, according to this progress in their becoming the medium of conjunction between the human race and the Lord, then we will see the different ages. In the Adamic time, the human race was conjoined immediately with the Lord by the fact that they were celestial men; with them the inmost degree of the natural mind,-the interior rational,-was open. The interior rational is the inmost human natural degree. It is the dwelling place of celestial love. So were they created originally, and out of that love they saw the Lord in all things of nature. In every particular of their paradise the Lord was immediately present. Also, after the Fall, as far as truth was concerned, no angels were necessary to make conjunction with the Lord possible; but as to good the conjunction with the Lord became mediate, namely, through the heavens; and what that means will perhaps become plain in the following remarks.

     The point is this, that the Lord created the human race in such a way that men could at once, from their inmost natural degree, perceive genuine celestial truths in their paradise. But with the fall of the church that degree was closed, and in the following church, only the exterior rational, which is the next lower degree, was open, and so they were in good, and from that degree they could see genuine spiritual truth. Nevertheless, with them also, the conjunction with the Lord, as far as truth was concerned, was immediate.

     In the next church, that degree also was closed, and gradually, degree by degree, all the degrees were closed, and at length there was no degree in the natural mind which could contain genuine good so that they could perceive truths in the things before their eyes. So then, at last the Lord Himself came into the world, and stood before mankind as a Divine Man. And when the Lord had made His human Divine, He had taken upon Himself as a Divine Man all those things of His former Human Divine which were dependent upon his influx in the heavens, which heavens gradually had been closed more and more, down to the very lowest, until finally there was no longer any conjunction with the Lord as to good; but now there came an immediate conjunction as to good with the human race.

     The Lord, in His Divine Human on earth, gave the revelation of the New Testament. It is the Divine Natural of His Divine Human. It was laid down before the first Christian Church in lasts, and it was their task to wrestle with the hells through their own natural, so as to receive a genuine natural degree, because they had to begin to climb up again from the very beginning. The Lord could not give them, right away, the rational itself of His Divine Human. They received the rational only by the influx of the Holy Spirit-which rather was a miraculous pouring out of the Holy Spirit-and with this influx of the rational they had to wrestle through the natural.

504

Therefore the period of the Christian Church is essentially the wrestling through the whole natural degree, including all the rational degrees possible in the natural, namely, the interior natural and the exterior rational, these being the ages of youth, or early manhood, and manhood. At that time the conjunction of the human race with the Lord was immediate only as to good in His own Divine Human.

     At the end of that period the Lord gave the Divine Rational of His own Divine Human in the Third Testament, but He gave it in a Revelation in lasts. It contains all the degrees of the rational, but as man first approaches it he approaches it only in the lowest degree of the human mind. Nevertheless, the essence of the New Church consists in the very rational itself; for with the very New Church itself that which makes the essential rational is open, and the essential rational is the interior rational only, which makes the celestial degree. Therefore, the essential age of the New Church from the very beginning was old age. It is the innocence of wisdom, because the New Church corresponds to the Adamic Church, and it is just as celestial, even much more, because the Adamic man could see the truths of the interior rational only if he lived in a paradise. If, for instance, you could have taken an Adamic man out of his paradise, and placed him in a desert, he would have lost all his thought; he would have been broken like an angel thrown down out of heaven. But the man of the celestial New Church, after he has wrestled through all the degrees of the natural, through the Divine Human, is at last conjoined immediately as to good with the Lord Himself, and also immediately as to truth.

     The conjunction in the Christian Church as to truth was always with the help of angels. Therefore we read that, during the fall of the Christian Church, false heavens intervened more and more, and the heavens which they needed so much failed to be there. That will never happen again, because the Lord in this Third Testament has now taken that former task of the heavens upon Himself. As soon as that Third Testament was in the world, the human race could be conjoined with the Lord immediately, both as to good and truth. It can never be destroyed; it is no longer dependent upon any heaven. Nevertheless, the New Church, from its beginning, has to go through all the ages of a man. It has its Adamic state, its Noachic state, its Hebrew state, its Jewish state, which are the ages from infancy to adolescence. In the first ages of the New Church the Lord is indeed present in His Divine Human, but is seen only in a natural way. Later, the New Church comes into the age of early manhood, which can be compared by correspondence with the time when the Lord was born and was present externally among His disciples and those who believed in Him. This is the time when the Church begins to call the Writings the Word. Then there comes the period of the Christian Church within the New Church, which again is a wrestling through the natural.

     But the essential thing of the New Church is wisdom-the interior rational, the celestial man, the innocence and wisdom of old age; but the men of the New Church will come into that only as they have gone through all the former churches, every one of them.

505

And so the essential conclusion of these remarks is this: It ought to become plain to the Church more and more that in this Third Testament we indeed have all truth. We there have the very Divine Human Itself, which makes possible an immediate conjunction with the Lord as to good and truth. Nevertheless, as we approach it at first, it cannot go further with us than into the exterior natural degree of the mind. But if the man of the church progresses in interior thought, his mind will then be opened as to the interior natural, in which are the angels of the first heaven, then as to the exterior rational, in which are the angels of the spiritual heaven, and at last he may be with the celestial angels, who are living in the interior rational.

     Therefore, where Mr. Bjorck has held that the two general divisions of reformation and regeneration can be applied to the states of mankind from the beginning down to the Coming of the Lord, and from the Coming of the Lord to the time of Swedenborg, it seems quite plain that the Christian Church essentially meant that wrestling through the natural which is regeneration to the 60th year, and that that which is essentially the New Church is the wisdom of old age. But it should be plain that, if we are born in the New Church, we are not born into the wisdom of that Church, We are only born into the possibility of the wisdom of that Church, and the man of the New Church comes into the celestial state in the measure that he wrestles through all the degrees of the natural.

     Rev. A. Wynne Acton: In the 25th chapter of Matthew, where it foretells the Lord's Second Coming, it speaks of the "kingdom prepared from the foundation of the world." The New Church is this " kingdom prepared from the foundation of the world," from the Adamic Church on down. It may seem rather strange that all was prepared, and yet the race had to go through the Fall. We may see, however, that while the Lord created man in order, so that he might receive good and truth directly from good in the things in nature, there was not a perfect state of mind until man not only saw from within, but also from without. In learning the truth man fell away from his good state. It was not necessary that, in so doing, man should become evil, any more than it is necessary for a young man to go away from the church, in order that he may later come back and become a true member of the church.

     This kingdom was "prepared from the foundation of the world," and all the stages of the different churches are contained, and will be contained, within the New Church. The heaven of the New Church is called the natural heaven, the heaven of the New Christian Church. By that is meant that with the New Church the Divine Truth is now based upon the natural. This would have been so with the men of the first Christian Church, but they fell away. But since the Lord's Advent, Divine Truth may be based upon the natural, and it is therefore called a natural church. That, however, does not mean that a New Churchman cannot ascend to as high a degree as the men of any of the former churches.

     But I have a question in my mind as to the advisability of becoming too exact and too strict in our correlation of the churches with any church in particular.

506

It is true that these states are passed through by each man and each church, and by the churches as a whole; also by each society of the church and each group. With that in mind, I think there is a question about saying that we can assign to the New Church any definite state at any given time. The state varies in each individual; it varies in each society, and at one time it may seem quite different from what it does at another time. The Lord can see this definitely, but can we? The New Church will begin from a state of infancy, from little knowledge in spiritual things, and we are told definitely that in the future it will develop into a state of glory, into a state of full wisdom; but just the stages along the way I do not see that we can tell.

     Mr. James Pryke: Some of the discussion has been a little disquieting to the simple-minded layman. Some of us speak at times as if there were an inherent element of failure in the dispensations which have preceded the Revelation given to the New Church. There is no truth in that idea. Each Revelation was sufficient for the men of the Church to which it was given, and now for the men of all time. Men have departed from that series of Revelations, and have falsified and perverted them. What happened in the case of the Most Ancient Church is always happening, and, I assume, always will. Thus, in the early days, when their hearts were open to that internal dictate, they could see that truth reflected in nature around them. In process of time they saw only themselves in it, and then falsity began to reign in them. That, as I see it, is exactly what is happening all the time, and will happen in the New Church. It is essential that we should recognize the distinction between the Lord's Revelation and the Church as He intends it to be; also the members of the Church as they are today, and as they probably will be for many centuries.

     As I understand it, the revelation to the New Church, whilst it is an internal revelation, is a revelation on all planes, and I cannot conceive the time when any part of that revelation, or any previous revelation, will be no longer necessary on this earth. A like distinction exists between revelation and illustration as between redemption and salvation. Redemption is a work purely Divine, but in salvation there is something of human agency. Man must cooperate with the Lord. The Revelation has been given once and for all. I cannot conceive of any further written revelation, because that would involve a further coming of the Lord. But there is the question of enlightenment, and that is a personal question; and there I think we shall find that, as we go to the Writings with the idea that they are the Word of the Lord, we shall get that illustration. But as we are enlightened in reading and studying the Writings, is it not a fact that we find with joy that we can see that internal teaching at once reflected in and correspondential with some statement of the Letter of the Word, either in the New Testament or the Old Testament? To do away with the Letter of the Word seems to me to be taking away the very foundation upon which the heavens are founded.

     Rev. Albert Bjorck: "Some things have been said that cause me to remind you that it was a very general teaching of the literal sense of the Writings that I was giving you as a basis for more interior teaching.

507

I was not able to include other things because of the limitations of time and space. The idea in my mind was to bring together the statements of the letter of the Third Testament which could bring a clear understanding of the statement that the successive states of the Church correspond to the successive states in man from conception onwards. (A. E. 641:4.) I followed very closely and faithfully the teaching given in the literal sense of the Third Testament. It has been said that there is no need to try to divide the periods exactly, and yet there is something in the human mind that inclines us to make such correlations. Why should we not try to get as definite a teaching from the various statements as possible?"

     Mr. Bjorck then explained on what grounds he had selected the period in man's life from 30 years onward as that which corresponded to the place of the New Church in the history of the One Church, viewed as an eternal Gorand Man. The principal evidence for his conclusion was the fact of the Lord's beginning to teach at the age of 30, and the signification of 30 as a full state of remains. This he took as an indication that, in the history of the race, the New Church corresponds to the period from 30 years onward, which seemed to be the period of actual regenerate life when man is in a state of order. To see this as such an indication, it is necessary to consider that the Lord did and spoke representative things which were to be fulfilled in the New Church, and it is necessary to bear in mind the teaching of A. E. 6414 that the Church, from the most ancient times to the end of the Jewish Church, was like a man from conception to adult life, but from the time of the Lord to this day "like a man increasing in intelligence and wisdom, or becoming regenerate." All these things, taken together, seem to place the Christian Church between the ages of 20 and 30, and the New Church from 30 onwards.

     Third Session-Monday, 11 a.m.

     9. After the opening service, the Secretary read a telegram received from Colchester: "Greetings to the Twenty-fifth British Assembly-Appletons and Boozers."

     10. A Resolution was then offered by Mr. Colley Pryke in regard to absent friends. Among those who were unable to attend, but who had taken part in many past Assemblies, he mentioned Mrs. Gill, Mrs. Appleton, Mrs. Elphick, and the Rev. T. F. Robinson. On account of special circumstances, it was desired that the Secretary communicate this resolution of remembrance and good wishes to the last two named. The Resolution was adopted.

     11. The Rev. Theodore Pitcairn then delivered an Address on "Series and Degrees in the Latin Word, as Illustrated by the Law of the Firstborn," with special reference to three stories in Genesis in which the subject is the right of the firstborn, and in which this right appears to be taken from the elder son and given to the younger brother; these stories treating of Esau and Jacob, Zarah and Pharez, Manasseh and Ephraim.

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[We shall hope to find space for the publication of the text of this Address in a later issue.-EDITOR.]

     DISCUSSION OF MR. PITCAIRN'S ADDRESS.

     Bishop Tilson: Through the paper we have heard this morning we have been given a very distinct idea, a very courageous statement, showing an intensity of study and industry, not devoid of considerable ingenuity, so that we may realize the position that has been troubling some minds. Mr. Pitcairn is to be congratulated upon introducing us to the consideration of some new conceptions, not familiar to us, and in presenting them so clearly. It demands from us the most respectful consideration, though it will not deny to us the frank expression of opinion. I now understand what has been a difficulty to me. I have wondered why the Church has not been content to call the latest Revelation from the Lord "The Writings," or, "The Heavenly Doctrines of the New Jerusalem," and why they have been referred to lately by some as the "Third Testament," and also as the "Latin Word." I think I now understand. But I am reminded of the warning that we must not approach the Word from the Science of Correspondences alone, and make them the sole guide for our thought and in our interpretation.

     Much of the paper will require a considerable amount of thought, and I would urge that we approach it in the deepest charity, and with the greatest respect for the freedom of every man to assert his thought, and yet with a strong determination that we apply to it the standard upon which the Academy has ever stood, that the Writings are the Word of the Lord, and that the heading of the main chapters considered this morning stands for ever: "The Spiritual Sense of the Word."

     Rev. Albert Bjorck: I have listened to the paper with intense interest, and at the same time with a good deal of difficulty in following the reading in its details. The chief impression I have received, and respond to with my whole spirit, is that any thought that, after some years reading and consideration of what is stated in the Writings, we know their contents, is a fallacy of the natural mind. Nothing is more plain to me than that, and nothing has been more plain to me for several years. We do not know the contents of the Writings, any more than we know the contents of the Word as a whole. We do not know the contents of the Old Testament or the New Testament. No more do we know the contents of the Third Testament, because the content really is the Lord Himself, and is infinite.

     There was a passage in the Bishop's letter to the Assembly which seemed to me to imply an exhortation that we should try to understand the spiritual truths given us in the letter of the Writings. So far as I can see, it is only in the last few years that we have come to any kind of realization that the Third Testament necessarily has a literal sense that is different from the spiritual.

509

Mr. Pitcairn today, in his paper, pointed out that truth to us in such a way that one cannot fail (I do not see how any of us can fail) to see that within what we know as the Writings, and what we speak of as the truth in the Writings-that within these verbally expressed truths there are spiritual truths which we have not been able to see, and which we shall not be able to see until the influx from the Lord from within meets with our natural understanding of what is said in the letter, and thereby opens to us something from within that makes us see things in that letter which we never saw before.

     Mr. Pitcairn has shown us that he has not relied upon the Science of Correspondences alone, but he has shown us that there is a correspondence between the literal sense of the Third Testament and the truths that we see when the Lord opens our eyes to see. There is a correspondence, but it is not the science of correspondences in an external way that we can apply, and therefore bring out the spiritual. It is evident from the three different instances of where the birthright was given up, and an inversion of order was shown, belonging to three different states of development coming down through different degrees, that we must consider not only what the letter says, but also what the spirit conveys to us.

     Another thing was very clearly brought out by the paper,-that truth always is the form of good. If it is not, it is not truth, even when we see it. We can see truth in the letter of the Third Testament when our natural understanding is enlightened by being conjoined with good from the Lord. Truth is from good in all series of man's regeneration, because there is something from the Lord in us that will see truth, and that is good; and that truth, when we see it, gives form and quality to the good from the Lord in us.

     Mr. Colley Pryke: It is very evident to all of us that the paper is the result of deep study. I am much pleased that my good friend Mr. Bjorck, has given expression to what also was in my own mind, that we cannot do full justice to a paper of this character if we just have it read to us. If, as a result of that handicap, one has misunderstood any part of the paper, I know that I can rely upon the writer's charity to appreciate the cause of that misunderstanding. The Assembly connotes the gathering together of all, and therefore some of us plain men turn up at these Assemblies, and we get the best we can from them; and much, indeed, we do get from them. It is only as a plain man that I give expression to one or two thoughts this morning.

     There were three short phrases in the paper which arrested my attention. One of them, unless I misheard, was: "Unless a man is in a Divine series of the Word, he can never see anything of genuine truth." I would be glad if that could he made a little clearer and a little plainer. I cannot claim to be in a Divine series of the Word; I hope in time to see something of genuine truth.
That was a difficulty. I want knowledge upon it. I hope it is a plain question which can be plainly answered.

     Another phrase was to the effect that something appeared to be confirmed by the literal sense of the Latin Word. Surely the Writings, as we have them, have some clear and definite meaning which the everyday man can get hold of, and we have not to say that this, that, or the other appears to be confirmed by the literal sense of the Latin Word.

510

I think that is dangerous. Surely a thing is confirmed, or it is not confirmed, by a plain statement in the Writings!

     The third phrase which arrested my attention more particularly, was that the Word-the Latin Word-has an internal sense which does not appear in the letter. Now I would like to put this question: Does that phrase mean that the Latin Word needs interpretation? Is it written according to the Science of Correspondences, or are we to look to men to give us that internal sense which does not appear in the letter?

     I would like an answer to some of these questions, because,-and I want to say this in all charity,-there is, I think, some danger of an interposition between the man of the church and the Lord; of the priesthood, or of men who have given intense study to these things, saying to the plainer men amongst them that the Writings mean this, that, or the other. I want again to raise the cry that we all can go to the letter of the Word, to the Old Testament, to the New Testament, and to the Writings, and that we can there see the Lord, who has told us that he will "show us plainly of the Father." These are difficulties which I would be glad to have resolved in the reply.

     Mr. George F. Poole: I should like to thank Mr. Pitcairn very heartily for his paper. It is very deep, very involved and ingenious. Now I agree very heartily with our friend, Mr, Pryke, that this is an absolutely new idea in the Church-not incorrect necessarily because it is new-but involving the idea of a further revelation and a new revelator. That is quite certain, because hitherto we have understood that "Now it is permitted to enter into the mysteries of faith, being so many mirrors of the Lord." To the plain man like myself who has only been reading the Writings for upwards of fifty-two years, it would now seem that I cannot understand them. Hindmarsh couldn't understand them; nor Benade; nor Tafel; and so on! Well, then, there is a new body coming out in the Church requiring a new revelator. In other words, we want a new Swedenborg!

     Mr. Horace Howard: There were several things in the paper which were a great pleasure to me, because they are new, and the New Church is to be forever new. There were several new ideas that came to me while listening to Mr. Pitcairn's paper, and one particularly with regard to the "clouds of heaven." I have hitherto thought that the clouds of heaven were the Old and New Testaments, but now I find that the Writings themselves are included in the term "clouds." I was in the Old Church, and read very carefully the Old and New Testaments, and loved them, but the Lord never came to me a second time in the clouds of those Words; it was only when I came into the New Church and read the Writings that the Lord came, and He came in the clouds of the Writings. They are still clouds, as we have heard this morning. The Writings are a chaotic mass of doctrinals until the Lord enlightens us. We have had abundant evidence of that in this Assembly. I believe that if we try to live according to the Writings, the plain natural meaning-the literal sense of the Writings-the Lord will bring out of this chaotic mass truths in their order, and no longer chaotic.

511

     Another thing which rejoices me: I have been thinking that Mr. Pitcairn had gone away, but I realize that he has been working; and this morning we have had an opportunity of hearing the result of his interior study. I also hope that our Hague friends will pay us other visits.

     Mr. A. Bowie: I fully indorse the opinions voiced by several speakers to the effect that we have had a deep paper. I do not, however, accept anything blindly. Whether right or wrong in all his conclusions, the essayist has undoubtedly given great study to his subject. I have come into contact with New Church Life, and with this new thought or development, and there are several things about it which are not in accordance with the truth as I see it. I do not like the term "The Third Testament" or "The Latin Word," as I do not believe that the Writings are the Word by themselves without a foundation. It is a fact, it seems to me, that in this world we require a natural foundation for Divine Truth.

     In the Most Ancient Church, the Word of the Lord came by influx, because the order of their life had not been perverted, and they found a foundation in nature. So there was always this foundation of truth, even in the celestial church. But when the serpent asserted itself, and walked on its belly, the sensuous mind no longer stood for the Divine Truth, which is the Word; so the Lord prepared a new foundation of truth, and that was a Word written by pure correspondences, consisting of words like oxen, trees, birds, etc. These are correspondences of the external sensuous mind in which we all live. The Writings teach this,-that Divine Truth, which is the Word, cannot be given, so that thereby there can be a full correspondence with the natural mind,
except in the style of correspondence as in the Old and New Testaments. It has been claimed that the New Testament is different from the Old, in that many interior things were there revealed by the Lord to the church, but these were only for the wise. The Lord then spoke by correspondences, exactly as He also spoke by the Prophets, consequently from His Own Divine. This is mentioned in S. D. 6062.

     Is there an all-inclusive definition of the Word which you could apply in all its senses? What does the word "Word" mean? It means the Divine Truth. The Lord is the Word. The Old Testament is the Word, because Divine Truth is manifested therein. As we heard in the sermon on Sunday morning, the seed of Truth is the Word of God. If may not grow in some minds; it may be some time before it bears fruit in others; and in some it may be choked. But, in itself, it is the Word of God.

     I should like to ask one definite question. Does Mr. Pitcairn say that there is an internal sense in the Writings which can be expressed in natural words for the men of this world?

     Rev. Theodore Pitcairn: Mr. Pryke spoke about "being in a Divine series of the Word." The Church, in order that it may be in the Lord, and the Lord in the Church, must always, from the beginning, have been in a Divine series, because all the states that the Church passes through are described in the Word.

512

As to the understanding of a man, it must be in a series from the genuine understanding of the things which appear in the Word; in the first states, in those things which appear more obviously in the Word. These first things that appear may be understood, or they may be misunderstood. We have seen many instances in the church in the past where there has been a misunderstanding of the Word, and we have seen the Latin Word quoted in support of false ideas. But when one has a genuine understanding of the Word, one is in the Divine series. Truth has been revealed in Divine series from the beginning of the Church. Otherwise it could not have been a Church. But there are external series, and more internal series. The first is represented by Abraham's being acknowledged as Sarai's husband. As soon as one has that acknowledgment, he has a genuine understanding of the scientifics of the literal sense of the Word, particularly the Latin Word. Afterwards, one has a more interior understanding, represented by Abraham in Gerar, in which one comes into what are called doctrinals, which must also be in their own series, and this is an entirely different series from the first genuine series. Every truth that the church has ever had has been in a genuine Divine series, if it was genuine truth.

The second question was concerning things which "appeared to be confirmed by the letter of the Latin Word." The Convention and Conference confirm their ideas by things that they find in the Writings as much as the General Church does. For example, take the teaching that "All religion has relation to life, and the life of religion is to do good." They have taken that to mean that life is everything, and doctrine is comparatively nothing. And one could give other instances in which false ideas have been confirmed by isolated passages in the Writings. There are many passages by which they apparently confirm the idea that the Writings are not the Word. One can find passages which appear to indicate this, as in A. C. 10325, "The books of the Word are now to be enumerated," and the list then given does not mention the Books of the Third Testament. Such passages are taken as a confirmation that the Writings are not the Word. Innumerable statements can be taken to confirm false things if the Latin Word be misunderstood. That would seem to me to be obvious. Nevertheless, such statements have, of course, a genuine meaning.

It has been asked about the doctrine which has to be drawn from the Latin Word, and if there is to be any genuine internal doctrine drawn from this Word. We are taught that man must examine the doctrine of the Church to see whether or not it agrees with the Word. That is a duty given to every man. To begin with, this statement is taken to mean that we must go to the Old and New Testaments to see whether the Writings are true. People coming from the Old Church must necessarily do that. They must study and reflect, to see whether the doctrine given in the Writings is in agreement or not with what the Lord has revealed in the former Testaments. But when it is once seen that the Writings are the Word, we no longer go to the Old or New Testament for confirmation of any truth revealed in the Writings, for we see it to be true because stated in the Writings. And, therefore, the teaching that man must examine the doctrine of the church to see whether it is in agreement with the Word takes on a new meaning.

513

     We must examine the truths given in the Church to see whether these agree with the Word or not. This means primarily going to the Latin Word to see whether there is an agreement. It is the responsibility of everyone so to examine the doctrine of the Church. It is obvious that that meaning is quite distinct from the first meaning, when the man of the Church thinks he must go to the Old and New Testaments to see whether the Writings are true or not.

     It is said that every man must draw doctrine from the Word for himself. It he does not do so, he only sees the Lord in the back-part; he does not see His face. Anyone who is to enter interiorly into the things of the church must make doctrine for himself. There are those who simply accept the doctrine of the church from those in whom they have confidence; but those who see more interiorly are those who examine for themselves that which they hear from the Word through others. If that doctrine is drawn forth according to order, all the different things men see in the church will be seen in unity; for, in time, the genuine church comes to see more and more in unity. There must be revelation by perception from the three Testaments which are the Word. Are we to have revelations in the church in that sense? The Latin Word plainly states that there must be revelations in the church by perception. This revelation by perception differs from the three Testaments; for the Word is Infinite, as the Lord is Infinite; while that doctrine which a man is given to see by revelation is always finite, and always limited, and yet is revelation from the Lord, as it is called in A. C. 8780. Without such revelation by perception, man would have no interior understanding of the Word. This does not refer to Revelations such as Swedenborg had, because he was especially prepared to give the final Testament. The word "revelator" was used in that connection. But Swedenborg was not a revelator; he was the means by which the revelation was given. There is only one Revelator, and that is the Lord. The use of the word "revelator" is always applied to the Lord. Moses was not a "revelator." The prophet by whom the revelation was given was not the revelator, except when taken in the sense that he represented the Lord. Only as a representative of the Lord was he the revelator.

     We are not to accept any teaching in the Church blindly. The teaching is given that everyone must go to the Word himself, to see whether a thing is true or not. Everyone must see whether the truths are actually in the Word or not. I should like you all to read the Arcana Celestia to see whether what I have written in the paper is in agreement or not. If the things presented are not based on the Word, no one should accept them. But that which is in agreement with the Word becomes the genuine doctrine of the Church.

     12. The Assembly then adjourned.
          VICTOR J. GLADISH,
               Secretary.

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ASSEMBLY 1932

ASSEMBLY V. J. G 1932

     ASSEMBLY SOCIAL.

     The customary Social, held at Longfield Hall on Monday evening, was a delightful affair, and formed a fitting conclusion to the Assembly gatherings. With Mr. Victor Cooper as master of ceremonies, we were well entertained in the first part of the evening by vocal and instrumental music, recitations, and a playlet. The performers were: Miss Lewin, Miss Margaret Lewin, Mr. Norman Motum, Mrs. Gladish, Mr. Victor Tilson, Miss Mabel Lewin, Miss Edith Cooper, and Mr. Cooper.

     After this part of the programme, we all went downstairs to tables bountifully spread with refreshments, where Mr. Victor Tilson, as toastmaster, proposed five toasts. These were responded to by Bishop Tilson, Rev. Victor J. Gladish, Rev. A. Wynne Acton, Rev. Theodore Pitcairn, and Mr. Frank Harrison, respectively. Then followed a few informal toasts, expressions of thanks to the members of Michael Church, who had so hospitably entertained us, and words of appreciation for the valued presidency of Bishop Tilson.

     ASSEMBLY NOTES.

     If space is available for the publication of the Addresses delivered at the Assembly, and for the discussions reported by the very fine work of Miss Greenwood and her assistant, Miss Ivy Mumford, it will be evident that we were favored with the fruits of deep thought and study, directed to the internals of the Church rather than its externals. The divergences of interpretation, or differences of expression, were considerable and frequent, but to those who were present there seemed to be a singular unity of intention and a strong and pervading sphere of mutual charity. The attendance at some of the sessions was smaller than in the two preceding years.

     A meeting of the New Church Club was held on Friday evening, July 29th, at the Old Bell Restaurant, Holborn, London, with an attendance of the men who had come to the Assembly. On this occasion, the Rev. Ernst Pfeiffer delivered an Address on "The Understanding of the Word," and the subject was discussed by seven speakers.

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     At the luncheon on Sunday, Mr. Dawson, speaking on behalf of the friends at Bristol and Bath, expressed their great appreciation of the ministrations of the Rev. Albert Bjorck, and their keen regret at the prospective departure of Mr. and Mrs. Bjorck for the island of Mallorca. In a feeling response Mr. Bjorck spoke of the pleasure it had been to minister to the friends, old and young, at Bristol and Bath, and of his great regret at leaving England to seek a more favorable climate. He would carry with him the recollection of many happy times among the New Church friends in England, and wished them God's blessing.

     On Monday afternoon, following the final session of the Assembly, the British Chapter of the Sons of the Academy held an open meeting, to which all those attending the Assembly were invited. Brief addresses dealing with the educational work in which the Sons interest themselves were given by the President of the Chapter, Mr. James S. Pryke, by the Rev. A. Wynne Acton, and by the Rev. Victor J. Gladish. Following these, some modest but forward-looking steps were taken by the Chapter.
     V. J. G.

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THIRD EARTH IN THE STARRY HEAVEN 1932

THIRD EARTH IN THE STARRY HEAVEN Rev. GEORGE DE CHARMS 1932

     AN ADDRESS TO CHILDREN.

     We come now to learn about the last of the earths in the starry heavens of which Swedenborg tells us in the Writings. It is not as far away as the one described in the last address, for it took only twelve hours of journeying in the spiritual world to reach it. Swedenborg says, however, that on the way there it was as if he were traveling over mountains, going up to a great height and then coming down again as if on the other side. In reality they were not mountains, for he seemed to be passing through the air, but still the path along which the angels led him went up and down. He says also that the direction of his journey was towards the right, and you remember that in the spiritual world the angels always face the East, where the Lord is, and so the South is always to the right. Because those who dwell in the South are wiser than others, their situation would indicate that the spirits of this distant planet are far wiser than the inhabitants of our earth.

     On the way Swedenborg passed the spirits of some other earth. He stopped for a time to speak with them, but he does not tell us who they were or what they were like. Farther on he passed still other spirits, to whom he did not speak. When at last he came to the heaven of the earth to which he was going, they called out to him as he approached, asking him who he was and why he had come. He said he was traveling by permission of the Lord, who had sent him to that earth to learn about those who dwelt there. They invited him to come near, and told him about the earth on which they had lived while they were in the body. They said that on their earth they have neither winter nor summer, but that their climate is like a continual springtime.

517

The reason for this is that their earth travels so quickly around the sun that the seasons are short. It is not winter long enough to get very cold, nor summer long enough to have the droughts which destroy plants on our earth. Their day is shorter than our day, being only about nine of our hours in length; and two hundred of these days, or seventy-five of our days, make their year. Because it is always springtime, the flowers bloom and fruits are ripening all the year round. The people of that distant earth live in long low houses built of wood, with flat roofs and long eaves to protect them from the rains. They live almost entirely on milk, which they get from an animal which is like our cow, except that it is wooly like our sheep. Because the weather is always so warm and pleasant, they have no need to wear clothes.

Swedenborg asked them about the Lord, and how they worshiped him, but they did not reply, asking him, instead, to tell them about his idea of God. Swedenborg did so, saying that angels from our earth see the Lord surrounded by the light of the heavenly sun. In order to show them how this is, the Lord appeared at that moment, even as He does to the angels of our heavens. The spirits were delighted with this vision, because they had been much disturbed by certain monks from our earth who had visited them and told them that the Lord was not One but three. This they could not understand, and the thought of it made them very unhappy. Nevertheless, certain ones among them who were evil had accepted this idea, and had continued to teach it, so that there had arisen a division among them concerning the idea of God. Swedenborg then taught them the truth and set them free from these falsities; and the Lord confirmed the teaching by showing Himself to them.

Even as they were speaking together, there appeared toward the East a cloud which drew near, becoming brighter as it approached, until it seemed like a great flaming light with beautiful stars around it. As they looked upon it, the cloud took on the form of a man, and as it came nearer to them all the spirits from that earth were gathered together in a great host or army which was divided into two bands, one forming toward the right hand and the other toward the left.

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Swedenborg was told that those who went to the right hand were good, and received with joy the teachings which had been given about the Lord, while those who went to the left were evil, being unwilling to worship the Lord, and clinging to their false ideas. As Swedenborg looked, the Lord began to form a heaven from those on the right hand, while those on the left hand were cast into hell. The bright cloud which had been seen was a society of angels, in the midst of which was the Lord; and it was by His power that these spirits had thus been separated into two bands. The good greatly rejoiced because they had been set free from the power of the evil, and for this they gave thanks and praise to the Lord.

In all this we can see the reason why Swedenborg was allowed to visit other earths. It is probable that such a judgment or separation of the good from the evil took place on many of the earths which he visited, although he did not see it. The reason why such a judgment was performed when Swedenborg came was that he taught them the truth, and in that truth the Lord could draw near to lead them and to judge them. Indeed, this is just what took place among the spirits of our own earth at the time Swedenborg was writing the Heavenly Doctrines. This separation of the good from the evil in the spiritual world is described in the Word by the parable of the sheep and the goats, the sheep being on the right hand and the goats on the left. You remember the story, and how the Lord said to those on the right hand, "Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." And to those on the left He said, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." The evil and the good can dwell together for a time in the spiritual world, because the evil can pretend that they are good; but when the Lord comes and teaches the truth, they are no longer able to hide: their real character. The good spirits then see how evil they are, and flee away from them.

In the same way, when Swedenborg came to the spirits of these other earths, teaching them the truth about the Lord, a separation between the good and the evil followed.

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The Lord came to them with power and glory. His coming brought to them great joy and gladness; and everywhere the Lord established a new heaven and a new church, which is the same as the New Church now being raised up on our earth,-a Church in which the Lord is known and worshiped as the only God of heaven and earth.

LESSON: Matthew 25:31-46.
MUSIC: Hymnal, 121, p. 195; 102, p. 178.
GRATEFUL SPIRIT 1932

GRATEFUL SPIRIT 1932

"A certain spirit came to me, and spoke with me. From certain signs it was evident that he had only lately departed out of this life. At first he knew not where he was, supposing himself to be in the world; and when it was granted him to know that he was in the other life, and that he no longer possessed anything, as house, wealth, and the like, but that he was in another kingdom, where he was deprived of all things which he had had in the world, he was seized with anxiety, and knew not where to betake himself, or where to dwell. But he was told that the Lord alone provides for him and for all. He was then left to himself, in order that he might think as in the world. And he thought (for in the other life the thoughts of all may be manifestly perceived) what he should then do, because he was without all means of subsistence. But while he was in this anxiety, he was transferred among celestial spirits, who were of the province of the heart, who performed for him every kind office he could desire. This being done, he was again left to himself; and he began to think from charity, how he might repay such great kindness. It was evident from this that while he lived in the body he had been in the charity of faith. Wherefore he was immediately taken up into heaven." (A. C. 318.)

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LORD'S APPEARING 1932

LORD'S APPEARING EDMOND CONGAR BROWN 1932

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
Editor of NEW CHURCH LIFE:
     Will you permit an old friend and reader of New Church Life for many years, and indeed an erstwhile contributor to its pages, to offer a brief comment on Mr. Morse's letter in the September issue? He quotes from an editorial in the New-Church Herald for March 26 a statement to the effect that the Lord "now appears, not as a person, but as the Spirit of Love and Truth. . . . To think of the Lord as to His historical person is to look back to the far-away-and-long-ago." While Mr. Morse does not definitely express either approval or disapproval of the above quotation, he states that since the Lord is infinite His appearance to His children will be not the same in any two cases, which I presume means that He will appear to some as a Divine Man, but to others as a Spirit of Love and Truth.

     I know, of course, that merely to state one's own personal views on a matter of this kind is no argument, but it is sometimes of interest to students to know how these points appear to others. May I, therefore, state my view? I have been an earnest student of the Writings for over half a century, accepting them without qualification as a Divine Revelation coming to us with authority, and to me there seems to be in these Writings the plain teaching that the Lord does at times, to some of His children, appear as a Divine Man in person, that is, in an external human form.

521

I am well aware of the teaching that He appears also in other ways; as, for instance, in the several ways stated in Heaven and Hell, no. 121; and doubtless He may appear to some as "a Spirit of Love and Truth"; but my own heart clings to that particular understanding of the doctrines which assures us that He is able to appear, when He wishes, to His children, even in this life and upon this earth, as it were in time and space, in His glorified human body, the same body with which He rose from the tomb.
EDMOND CONGAR BROWN.
New York, N. Y.,
September 20, 1932.

EDITORIAL COMMENT.

The closing words of Mr. Morse's communication were: "His appearance as a Divine Man to His human children will not be the same in any two cases." This can hardly be interpreted to mean "that He will appear to some as a Divine Man, but to others as a Spirit of Love and Truth." The editorial in the HERALD contrasted the Lord's appearing "as a person" with His appearing as the "Spirit of Love and Truth." We may well ask what this latter expression means, since to appear is to become visible in a form. Further comment must be deferred until next month.
OFFICIAL ORGAN OF THE GENERAL CHURCH 1932

OFFICIAL ORGAN OF THE GENERAL CHURCH 1932

In answer to an inquiry received from a reader we would state that NEW CHURCH LIFE is the only official organ of the General Church of the New Jerusalem. Originally edited and published by a group of young men, 1881-1890, it was taken over in the latter year by the Academy of the New Church, and by the General Church in 1899. In the opening number of 1900, the editor announced: "NEW CHURCH LIFE is now, therefore, the official organ and mouthpiece of the General Church of the New Jerusalem." (P. 38.) It should be noted, however, that while the magazine has thus been a vehicle for the expression of the doctrinal views commonly held in the General Church, this does not mean that the term "official organ" implies an "official" endorsement of specific doctrinal views expressed by any writer.

522

Church News 1932

Church News Various 1932

     SOUTH AFRICAN MISSION.

     Since our report of February last, which noted the activities of the January Annual Meetings, the work of the Mission has been following its usual routine.

     The Theological School reopened on February 1st with four students,-one Mosuto, one Xosa and two Zulus,-and continued until June 6th. In addition to the theological courses, a number of lectures on Anatomy were given by the Rev. P. H. Johnson, B.A., B.Sc., Chief Superintendent of the Conference Mission. This much appreciated and useful addition to the curriculum was due to a month's stay at Alpha by Mr. and Mrs. Johnson.

     The Elementary and Trade Schools have also maintained the appointed work, but with small attendance. Even native territories are influenced by the depression. At the weekly meetings of the teachers at Alpha an attempt has been made to read Bishop George de Charms' Lectures entitled "The Growth of the Mind." The March-June period witnessed the inauguration of Agricultural Classes. Every Wednesday evening, Mr. S. F. Parker has given useful lectures on Agriculture to the Native Mission Staff and Senior Boys at the Hostel at Alpha. The course will be extended during the coming summer, and practical work will be carried out on experimental plots on the Mission grounds. The attendance at the classes is proving the success of Mr. Parker's project. The Women's Guild in connection with the Alpha Native Society has been persevering with weekly meetings under the presidency of Mrs. Elphick.

     During April the Superintendent visited the group at Cundycleugh, Natal, which is under the charge of the Rev. John Jiyana. Sunday service and two lectures were held in the church building which was dedicated last year. Much interest is being shown by the members, and they are to be congratulated upon the good equipment and tidy appearance of the church premises. As usual, the writer stayed with Mr. and Mrs. Shuttleworth and family, who live on a farm a few miles from our mission at Cundycleugh. Both Mr. and Mrs. Shuttleworth have become interested in the teachings of the New Church. They possess a set of the Writings, have visited the Durban Society several times, and New Church Life finds its way each month to their home, "Myers Hoek." During this visit, and on invitation, a Sunday evening talk was given on "What the New Church Teaches." Friends from a neighboring farm were present.

     June 19th was celebrated by all our Mission Societies. These gatherings are well attended, and the organization is such that these meetings are being more and more supported and handled by the Mission members themselves. Thus, for the three Basutoland Societies, Alpha became the center. The program was arranged by the Revs, Jonas Motsi, Nathaniel Mphatse, Jonas Mphatse and Sofonia Mosoang. At the afternoon session-an open-air meeting-over 300 were present. The Transvaal section met at the Alexandria Location, Johannesburg, under the charge of the Rev. Berry Maqelepo and Leaders Timothy Matshinini and Reuben Mojatau. At Cundycleugh, Natal, the function was under the Rev. John Jiyana and Leader Johannes Lunga.

523

In Durban the members from the groups of Mayville, Turner's Avenue, Springfield, and Tongaat (Natal) met at the new building at Mayville, under the direction of Revs. B. Ngiba, Philip Stole and Julius Jiyana. The Zululand group held their celebration at "Kent Manor," Impapala, under Leaders Peter Sabela and Solomon Mkize.

     Now that the Mission is entering a period of its history in which the established native societies require more time and attention for their group life-their Sunday Services, Doctrinal Classes and Day Schools-the problems of "Society Building," "Education within the Church," and "Missionary Work" are even developing in a "Missionary Field." Indeed, they are the same problems, in a different dress, which characterize the history of the New Church, both past and contemporary and in all countries. How and where to place the necessary talent; when to allocate financial support for this or that use, or to this or that locality, are the issues which are becoming more and more defined. In the Basuto section, renewed attempts at "Missionary Work" within the Mission Field have been made, which are soon to be repeated. The Rev. Twentyman Mofokeng has given lectures in Ladybrand, Orange Free State, and Leribe, Basutoland. In the Zulu section the Rev. M. B. Mcanyana has left the Headquarters at "Kent Manor" and is to make extensive tours in the coastal regions of Natal. What the results will be, only the lapse of time will indicate.

     During July and August the Superintendent made an extensive trip to Natal and Zululand. He was accompanied by the Revs, Twentyman Mofokeng and Jonas Motsi. Services, classes and lectures were given in Durban, Mayville, Tongaat, Impapala and "Kent Manor." During the stay in Durban, seven of the Native Ministers met the Revs. Acton and Elphick in conference relative to the various Mission uses,-education, translation, and the missionary duties apart from the routine work of a society.

     At our Zululand center, where the work of the church and day school is similar to that at Alpha, several days were spent. On July 27th, the marriage of Leader Solomon Mkize (an ex-student of the Alpha Theological School) and Miss Anita Ntuli was solemnized, the Revs. F. W. Elphick and M. B. Mcanyana officiating. A large gathering assembled and witnessed the ceremony. The Durban friends present were: Mr. and Mrs. W. N. Ridgway, the Misses Doreen and Viva Ridgway, and Master Colin Ridgway. The Sunday service on July 31st included the Sacrament of Baptism, (Infants and Children, 13; Adults, 14), the Rite of Confession of Faith (two young ladies), and the Sacrament of the Holy Supper.

     Until the end of April, Mr. Leo Hiibscher resided at "Kent Manor," despite the loneliness of the situation, and kept in personal touch with the work of the Mission. Eventually he decided to return to Europe, which he did last May, calling at Alpha en route to Cape Town. Pending the appointment of a successor, the Rev. E. C. Acton, in addition to his many duties in Durban, made several extra visits to Zululand. In July the Mission Council approved of the appointment of Mr. W. N. Ridgway to help in the Mission at "Kent Manor." The immediate future, therefore, opens another chapter in the development of the Zululand center, with Mr. and Mrs. W. N. Ridgway leaving their Durban home with good intent to experience isolation, country life, and all kinds of interesting (and sometimes worrying) vicissitudes of a South African Mission Station.

     A brief record of the Alpha Circle activities and attendant interests will form the content of our next contribution.
     F. W. ELPHICK.
Alpha, Ladybrand, O. F. S.,
August 30th, 1932.

524

     DURBAN, NATAL.

     There is never much to write about in July, because that is our Minter holiday month, and with the closing of school our society activities seem to cease.

     It should be a holiday time for the Pastor as well, but it is only during the holidays that he is able to get his mission work accomplished, which takes him away from Durban and so from his regular classes; and while it is somewhat of a change for him to go up to Alpha or to Zululand, as he did this last month, it isn't exactly a rest from mental activity.

     We have a very hard-working Pastor here in Durban. He teaches several important subjects in the day school, and, in addition to the Sunday services and the regular Wednesday evening doctrinal classes, he conducts a ladies' class every Wednesday morning, a men's class on Monday evening once a fortnight, and a young ladies' class, also once a fortnight, on Thursday evenings.

     In the evening classes for young ladies, Mr. Acton has just finished a series of lectures on subjects from the work on Divine Providence, and is beginning the study of Divine Love and Wisdom. In the men's class there is no fixed subject, but the men read and discuss some sermon or article published in the Life. In the class with the ladies on Wednesday morning, Mr. Acton has been reading and explaining Correspondences of Canaan, by the Rev. C. Th. Odhner. The teachers wish that they could be free to attend these Wednesday morning classes, for very often the ladies discuss subjects with Mr. Acton which would be extremely interesting to the teachers, and which would help them in their work with the children. The series of lectures at the Wednesday doctrinal classes during the last few months have been particularly interesting, treating of the life in the other world. We have just been learning about the first states after death in the world of spirits.

     During July, the Rev. Fred W. Elphick visited Durban before going up to Zululand on his annual round of visits to the various missions. We were glad to have him preach for us at two Sunday morning services. One of his sermons on "Faith," about the Church at Ephesus (Rev. 2), was commented upon by many who heard it as being specially applicable and useful. While he was with us, Mr. Elphick also baptized the latest newcomer to the society,-Greta, the little daughter of the Rev. and Mrs. Elmo C. Acton.

     The society has had other visitors, too, during the month. Mr. and Mrs. Norman Ridgway, of Alpha Estate, were at last able to make the visit which they planned early in June. While coming down to the Nineteenth of June celebration, Mr. Ridgway was taken ill with what proved to be diphtheria. He reached Maritzburg, but was kept in quarantine there for several weeks, finally being allowed to come on to Durban early in July. Mr. and Mrs. Ridgway were entertained by Mr. and Mrs. Kenneth Ridgway and Mr. and Mrs. Robert Mansfield.

     Just at school-closing time, some of the girls and boys of High School age gave three one-act plays which were quite successful, and which added ?4 to our school fund. We all enjoyed the plays so much that the same group of boys and girls hope to give another play or plays during the coming year.

     The school-closing was very entertaining this time. All the boys and girls took some part in the entertainment, some reciting and some singing. Mrs. Mansfield demonstrated the work in Rhythm which she had been giving to the Kindergarten, and their performance was thoroughly enjoyable. Some of the older girls received certificates for having passed their Government examinations at the close of the December term.

     We were all rather sorry to say "Good-bye" to Mrs. H. Scott Forfar, who sailed for America at the latter end of the month. She has cabled that she has arrived safely in Bryn Athyn, and now we are waiting for the first news of her voyage.

525

We miss her very much, both her companionship and her help in the society.

     The social committee has planned a rather extensive program for the coming year, including not only the usual Bridge drives, but also a play, other social evening events, and also a series of social suppers, to be held every three months on Wednesday evening just before doctrinal class. The first of these will be held next Wednesday and we are looking forward to it with great interest.

     A dance was held early in August, and it was most enthusiastically enjoyed by all who attended it. Miss Denise Cockerel had charge of it, and some of the younger set felt that it was the most delightful dance that has been held in the Hall for some time. We hope that we shall be able to have more of this very popular form of entertainment in the future.

     And so life goes on fairly normally in the Durban Society. The usual activities manage to keep us all busy and comparatively happy. We hope, of course, for progress, but if we progress slowly, at least we feel that we are holding our own.
     J. M. G.

     GLENVIEW, ILLINOIS.

     The New Atlantis,-a plan to start a New Church community in Florida, which some of our members have had under consideration for several years,-has at last become an actuality. This month a group from our congregation has trekked to the new field. So far, those who have gone are among those who have been hardest hit by the prevailing business depression. They have secured a tract of land lying near a bay off the Gulf of Mexico, east of Pensacola in the Florida panhandle. Their nearest sizable town is Panama City, a thriving gulf port of about 10,000 population. The plans of these pioneers contemplate many activities, too numerous to give here in detail. Those who have departed are: Mr. Sydney E. Lee and family; Mr. Birger Holmes and family; and Messrs. John Fuller, George Fuller, Alan Fuller, Marshall Fuller, Cyril Day, Harry Cole and Edgar Holm. A rousing banquet meeting of the society was held, with the pioneers as guests, and speeches were made bidding them God-speed. They carry with them the best wishes of all for the success of their venturesome enterprise.

     Our Day School opened on September 14th with an enrollment of fifty-three pupils, four more than last year. All the grades from kindergarten to eighth are represented, with the exception of the sixth. The teaching force this year will be: Miss Gladys Blackman, Principal, Miss Venita Roschman, Mrs. Trumbull Scalbom, and Mr. Jean Rydstrom. The Pastor, of course, devotes considerable time to the school, and gives instruction in Religion to most of the classes. We will thus have one less teacher than last year. The school is missing the valued help of the Rev. Norman Reuter, who was very active in the work last year. The Rev. W. L. Gladish, Pastor of Sharon Church, has offered to give instruction to the older boys in manual training, which he formerly taught in the Chicago Public Schools. This department of the school will be t much enjoyed by the boys. The children have shown a willingness to help in keeping the buildings in order, in the absence of paid janitor service. This service in connection with our extensive buildings has been parceled out to the various households. The Immanuel Church intends to "carry on," in spite of every adverse condition.

     The semiannual meeting of the society was held as usual on the first Friday in October. It was preceded by the first Friday supper, which was bountiful, consisting of hot meat, potatoes, salad, bread and butter, cake, coffee and tea,-all this for the reduced price of twenty cents. How do they do it? Possibly the ladies could tell.

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     Mr. Marshall Fuller, after a term of half a year, has resigned the office of Recording Secretary, as he has gone South with the pioneers. Mr. Henry S. Maynard was elected in his place. The former Recording Secretary, Mr. John B. Synnestvedt, presented to the society in neatly bound form his complete records as such Secretary of the Immanuel Church for the last twenty-nine years.

     Mr. George K. Fiske's Report as Treasurer revealed the largely decreased revenues with which we must operate, but showed a very encouraging condition as to the keeping up of .our uses. It was announced that our buildings, during the winter, would be kept closed when not in actual use by the church and school, as a measure to save in the cost of heat and light. Our Pastor, now without an assistant, is facing the duties of his office with a fine spirit of courage and helpfulness.
     J. B. S.

     PITTSBURGH. PA.

     Fifteen pupils are enrolled in the Day School, in grades two to seven inclusive. Miss Fanny Lechner is assisting Miss Bergstrom with the teaching, and Mr. F. A. Stein has obtained for us the services of a carpenter to give the bops instruction in manual training.

     On September 6th the annual Women's Guild meeting took place at the home of Mrs. A. P. Lindsay. The officers elected for the year were: Mrs. J. E. Blair, President; Mrs. Frank L. Doering, Vice-President; Mrs. G. P. Brown, Secretary; and Mrs. E. G. Horigan, Treasurer.

     Miss Dorothy Burnham spoke to the Theta Alpha Chapter on September 11th at the home of Mrs. Frank L. Doering. It was pleasant to have the president of the general body with us.

     The PITTSBURGH DISTRICT ASSEMBLY was held September 23d to 25th. Bishop George de Charms presided, and gave an address on "Ritual in the New Church" at the opening banquet on Friday evening. At the second session, on Saturday night, he presented the subject of "Teaching from Correspondences," which afforded not a little discussion. At the service on Sunday Bishop de Charms preached on "Internal Bonds" from the text from Jeremiah 13:7, "And, behold, the girdle was marred." The Holy Supper was administered. It was a pleasure to have Mrs. De Charms also with us, as well as the many other guests from Bryn Athyn, Blairsville, and Erie, Pa., and from Columbiana, Salem, and Youngstown, Ohio.

     We look forward to the time of migration to and from the Academy Schools, for we then see so many of our old friends as they pass through Pittsburgh. Mr. and Mrs. O. A. Bergstrom and Mrs. Percy Allen were here for a visit of a few days on their return journey to Denver.

     The Sunday School opened October 2d with the unusually large attendance of thirty-four children and five adult pupils. The six classes are being taught by the following teachers: Mrs. G. P. Brown, assisted by Miss Angella Bergstrom, the children of the pre-school age; Mrs. Stella Bellinger, grades one to three; Mrs. Silas Walker, grades four to six; Mrs. A. P. Lindsay, girls of grades seven and eight; Mr. Bert Nemitz, the boys of grades seven to nine; and the Pastor is teaching a class which includes both ninth grade and adult girls.

     The usual reports were given at the annual meeting of the society, October 8th. Mr. G. P. Brown and Mr. S. S. Lindsay were re-elected to the offices of Secretary and Treasurer respectively.

     The Rev. F. E. Waelchli was with us on October 9th, and spoke to the Sunday School on the subject of the "Dwellings of Those who are in Heaven and in Hell." He also delivered the sermon at the service on that day, his text being "Suffer little children to come unto me," showing the need of cultivating innocent and child-like states within ourselves. In the evening he conducted a doctrinal class in the auditorium, in which he dwelt upon the holiness of the Decalogue and thence the Word, with our recognition that it is directly from the Lord.

527

We hope that Mr. Waelchli will soon visit Pittsburgh again.

     On Wednesday morning, September 21st, Mr. C. Z. F. Rott passed into the spiritual world, at the age of ninety. The Pastor conducted the funeral service at the Schoenberger home on Craig Street. Mrs. Rott survives him. They have been members of the Pittsburgh Society for seventy-four years, ever since the time of the Rev. W. H. Benade, when the church was on Wood Street. Mr. Rott was instrumental in securing the church property on Wallingford Street, vacated when our present buildings were erected.

     KITCHENER, ONT.

     The last week in July we started the work of making repairs and improvements in our church building, and have been at it full swing all summer, the men and boys of the society helping considerably. The schoolrooms were ready in time for school opening on September 12th, but the workmen are still busy in other parts of the building. We hope to have everything completed in time for the Ontario Assembly.

     Dr. E. E. Iungerich and his son Alexander arrived here on August 16th, and that evening we all met at the home of Mr. Jacob Stroh for an informal reception, and to hear an address by Dr. Iungerich on "Regeneration." The following evening, Mrs. Rudolf Roschman entertained the ladies of the society, and Dr. Iungerich addressed them on the subject of "Jealousy." On Thursday he addressed the Men's Club at the home of Mr. John Schnarr, and the Young People's Club on Friday at a picnic, when he spoke on the subject of "Gambling."

     On Sunday, August 21st, we had the first service in our renovated chapel. It is lovely now, and we are very glad and thankful to be at home there once more. The seating capacity, which has been somewhat increased, and the new ceiling, are the chief improvements. Dr. Iungerich preached that day, our Pastor conducting the service. In the afternoon we all, to the number of 130, went to the river at Three Bridges and enjoyed a lovely warm afternoon, one of the most enjoyable features being the meal together at long tables. Swimming, ball games and quoits provided entertainment for the afternoon and evening.

     Carmel School opened on September 12th with an enrollment of 44, which has been equaled only once before in our history, in 1903. The new class this year consists of thirteen children. We have two fine, large schoolrooms, the older children, in charge of Miss Heinrichs, using one, Miss Cooper, with the younger pupils, using the other.

     Children's services on Sunday mornings at 10 o'clock have been resumed. Thanksgiving services were held on Sunday, October 9th. The children brought fruit, vegetables and flowers as offerings, these making very effective decorations. The adult service was well attended, some visitors from Toronto being present.

     On Monday evening we had the first banquet and social in our new social hall, which was appropriately decorated with fruit and flowers. A large number partook of a tasty supper after which there was a program of speeches. Our Pastor spoke of the many things for which we have to be thankful, and stressed especially the uses the New Church provides, in the form of worship, doctrinal instruction, schools, etc. Several impromptu speeches dwelt upon the things, spiritual and natural, for which we may be thankful. One of our oldest members, Mr. Jacob Stroh, expressed himself as being thankful that he was still with us, as the improved building was the fulfillment of a project long cherished by us all. Cards and dancing rounded out very successful evening.
     C. R.

528

ONTARIO DISTRICT ASSEMBLY 1932

ONTARIO DISTRICT ASSEMBLY ALAN GILL 1932

     Announcements.

     The Nineteenth Ontario District Assembly will be held at Carmel Church, Kitchener, Ontario, Canada, on Friday, Saturday, and Sunday, November 11th to 13th, 1932. Members and friends of the General Church are cordially invited to attend.
     ALAN GILL,
          Secretary.
Address: 77 John St.,
West Waterloo, Ont.

529

SOLOMON AND PHARAOH'S DAUGHTER 1932

SOLOMON AND PHARAOH'S DAUGHTER Rev. WILLIAM WHITEHEAD 1932

NEW CHURCH LIFE
VOL. LII          DECEMBER, 1932          No. 12
     "And Solomon made a affinity with Pharaoh King of Egypt, and took Pharaoh's daughter, and brought her into the city of David. . . ." (I Kings 3:1.)

     ". . . He made also an house for Pharaoh's daughter, whom Solomon had taken to wife. . . ." (I Kings 7:8.)

     The moment of Israel as a great world-power appeared to have arrived. Within the nation an external unity had been achieved. David had welded the factional elements into a powerful fighting machine that crushed the Philistines into a secondary place. He had set a national capital on the wreckage of the Jebusites; he had mastered Moab, Ammon, Edom, and Amalek;-made Zobah and Damascus tributary powers;-and turned Tyre and Hamath into voluntary friends. And now he stead with his armies across the great traffic-laden north road to announce to the Oriental world that a new kingdom ruled,-even from the desert to Phenicia and Philistia, and from the Red Sea to Damascus.

     What power could withstand the might of Solomon? Egypt already lay in peaceful stagnation amongst her memories. Assyria was, as yet, no more than a small, grey cloud in the northern hills. Syria,-the meeting place of the roads of the world,-lay before this shepherd-king as an empire in the making.

     No wonder that David's people, worse interiorly than the people whom they destroyed, revelled with fierce Semitic exultation over the profits and prosperity of their outlook, present and to come. They are at last safe,-self-important,-lords of all Palestine and far beyond,-nay, some day rulers of the whole world.

530

     They even demand a king,-a king of the Jews; and David, to their riotous, sensuous imagination, represented that King of the Jews who was about to come into His own in the world;-even as his son Solomon-dazzling them with his glory and magnificence, his worldly wisdom, his great buildings, his gracious and broad-minded permission of the worship of many nations,-now represented their ideal King actually come into the world; and this notwithstanding the warnings of the prophets.

     These people were free to make this choice as they had never been before, nor have been since. Yet they were slaves, because they were so vastated of interior truth that they could, without profanation, represent the Church and its spiritual things in the most ultimate things of the senses. This was the Divine usage of their self-chosen fate. They were the unconscious instruments of higher uses,-hidden or enveloped in historical and prophetical forms,-uses which, in the course of Divine Providence, could finally be brought forth and emerge as from a tomb, and be seen visibly of men as the Divine Human of the celestial-spiritual Word.

     Thus the very gross parts of Solomon's Temple, and all the rigid, immutable things of their ritual to which they bowed in blind obedience, could represent at one and the same time, not only the summit of idolatrous worship in Solomon's reign, but also the Lord's Kingdom, or the Church,-nay, the Lord Himself who, after the glorification of His Human, had full power over heaven and earth. So was the Word made, and appeared amongst men, and took the form of written record.

     The practical issue, therefore, that lay before the Jew at this time, as he gazed with avaricious eyes at the weakening kingdoms that were round about him, was simply this: Would he, or would he not, continue to obey the command to worship Jehovah and represent the Church, and so perform this use of representation for the sake of the ultimate letter of the Word?

     This duty of external distinctiveness was unquestionably the Jew's hardest task, despite his unparalleled tenacity and obstinacy. His sensuous nature longed for the permissions of other idolatrous religions. Emotional of will, but swift and subtle of understanding, how often in history has the Israelite,-maker and breaker of kings,-listened to the echo of Joshua's charge, "Choose you this day whom ye will serve"!

531

Or to the uncompromising and unwelcome words of Elijah, "How long halt ye between two opinions? If Jehovah be God, follow Him: but if Baal, then follow him." (I Kings 18:21)

     To Solomon fell that moment in which, seemingly, there was to be determined the future and nature of the empire that the Jews desired. Externally the signs were propitious. Peace prevailed throughout his empire, even from Tyre, whose king was his friend, to the great caravan-crossing near the Euphrates. His merchant ships sailed from his own harbor to India and Arabia. The great development in Jewish trade, wealth and culture was protected by a shrewd diplomacy that gained for him a repute as the wisest monarch of the Eastern world. The princesses of Moab, Ammon, Edom, Sidon and the Hittites were in his harem.

     And now he "took Pharaoh's daughter, and brought her into the city of David." He, a Canaanitish prince,-the son of a shepherd, obtains for wife the daughter of the last king of the twenty-first dynasty of the venerable line of the Pharaohs;-Pharaoh's daughter, who brings as her dowry an entire town, and, most dear of all to Solomon's heart, the trading privileges by which he could obtain great droves of horses to sell to his northern neighbors,-the Syrians and the Hittites.

     Here was an alliance which reversed the policy of David. The days of external distinctiveness are waning. The Hebrew peasants, with all their simplicity of life, are suddenly exposed to the overwhelming influences of worldly loves. Luxuries have become necessities. Metal takes a higher place than wood. The horse replaces the ass. Cities are built over the hovels of olden days. The simple gatherings under Saul's tamarisk tree have become a great Oriental court, lavish with ivory, peacocks, spices, precious stones and scented woods; and redolent with the spheres of idolatry, magic, cunning, adultery, robbery, and murder. The barracks of David have become the palace of Solomon. And of the more than forty kings from Saul to Zedekiah, it is written that more than three-fourths did evil in the sight of the Lord.

     And to Solomon, in his glory and magnificence, there comes the daughter of Egypt;-Egypt, in the good sense, representing the organized knowledge upon which all intelligence and wisdom must be based.

532

Solomon cannot do without this princess. She who represents all the power of ancient knowledge, knowledge of the old, old empire of nature and the natural man, must come to provide the ultimate basis for this representation. For there is no true portrait of intelligence and wisdom unless there is a representative spiritual, a representative rational, and a representative natural in the houses of Solomon. This is why Solomon's Temple, or the house of his God, stands for the spiritual; the house of the forest of Lebanon for the rational; and the house of the daughter of Pharaoh for the natural. (A. E. 65453.)

So she comes, this daughter of Pharaoh, to be the servant of the great Solomon, the supereminent Solomon, he who speaks gravely and with authority, as if afar off, and before whom all spirits shrink in this world, and even in the world to which he goes. (S. D. 2699.) He is self-absorbed in kingship. His one-time distinctive religion has come to be submerged and forgotten in the knowledge of his natural glory. He sees the natural separated from the spiritual. He sees this princess merely as the symbol of a fallen Egypt, at his feet, a personal possession and a noble chattel. Thus with Solomon is here represented the "wisdom" of idolatry. True knowledge, represented by Pharaoh's daughter, has no interior beauty for the eyes of Solomon. This is why we read that "the man who has not become spiritual adapts the knowledges that he has acquired to justify the appetites and pleasures of the natural man, that is, its loves, which are all contrary to Divine order." (A. E. 654:34.) This was the tragedy of Pharaoh's daughter, even as it became the tragedy of the empire of Solomon, and remains today the tragedy of the natural man,-even within the external organizations of the Lord's New Church.

We are born natural. We acquire knowledges from parents, in a sphere of warmth and guidance called "home." We drink these knowledges from the life of Nature, with its ancient lore that lives and moves and has its being for those who will, as children, listen and look for the activities of a creative God. We get knowledges from the reading of books in which the sifted natural truth of all the ages is poured into our lap as our natural dowry. We draw knowledge from the watching and the hearing of the men and women of the organizations amongst whom we have been set for a little while.

533

This is the heaven-granted period when "Pharaoh's daughter" comes into the city of David to meet the Lord who is yet to come.

     But if the natural man remains unspiritual, refusing any conjunction whatsoever with spiritual truth, the pleasures and appetites of this worldly court called Life will inevitably reject the Lord at the time of His real Coming. Thus there will be no genuine union, or marriage, of faith and charity. There will be the mockery, the disillusionment, that come from the union of what is false with what is evil. The genuine natural will be ravished and perverted by the force of natural cupidities. Solomon made affinity with Pharaoh, king of Egypt; but he took Pharaoh's daughter.

     The affinity was with the pride of self-intelligence from knowledges. These knowledges are adapted, even to this day, to justify the cupidities of the natural man. True knowledges and rational truths are scattered with him by evils and falsities. Lebanon is made black for him. The fires of hell have swept through Lebanon,-have destroyed the friendly roof of its interwoven boughs. The rational is no more. Only evil desires still gleam among the ashes,-the uncertain, shifting eyes of a dying understanding.

     Was not this state the very theme of the prophecy: "Because Pharaoh is exalted in stature, and hath set his top among the interwoven boughs, and his heart is lifted up in his height, I will give him into the hand of the mighty one of the nations; according to his impiety I have rejected him, therefore strangers shall cut him off, the violent of the nations, and they shall cast him down; upon the mountains and in the valleys are his branches fallen; . . . whence all peoples of the earth have gone down from his shadow, and have left him. Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches"? (Ezekiel 31:10-13.)

     So did Solomon make affinity with Pharaoh, king of Egypt. Upholding Egypt, his people at last fell in a day of cloud among the nations,-a state when truths ceased to be understood, when false ideas destroyed the entire natural man, and all things appertaining thereto, by their application to evil; when the knowledges of the natural man afforded no more confirmation of spiritual truth; and when the doctrines of the Church perish at the hands of unspiritual forces,-the forces of organized science without spiritual perception, the forces of ecclesiastical dogma without a genuine philosophy and science, the forces of external righteousness using weapons of religious legalism without the spirit of humanity or mercy for the Divinely human life that God ordained for the happiness of His people.

534

     This is the sadness of the story of Solomon and the daughter of Pharaoh, who met in the star-sown glory of that night in Judah;-that she who, in a good sense, represented the sons of the East, and their affection for the ancient truths and goods which brought them long afterwards to the Star of Bethlehem;-should be plunged amongst many wives, signifying evils and falsities. She who represented the remains of a genuine love of truth for its own sake,-the truth of Nature, the truth as to Man, and the truth concerning God,-was given, not a home, but a house; not a conjunction with the lord of her dreams, but a palace builded and sustained by a self-glorious Jew. The picture of the Church in its fall is thus complete, and this at the moment of its apparently highest glory.

     What is said, therefore, concerning the position of the house of Pharaoh's daughter is, that it not only represents the natural degree of the mind,-even as the porch of Solomon's palace, in which he gave judgment, represented the faculty of rightly judging the natural man,-but that it indicates the fact that the affection for genuine truth begins in the plane of lowliest sensual truth, and must there be cherished and developed.

     "Nothing is ever given man in his thought," (we are taught in A.C. 3310), "even as to the deepest arcanum of faith, which has not with it a natural and sensual idea." Thus what is true of the planes of the Divine Word itself is also true of the planes of the human mind. There must be an orderly and successive development and opening, even from the lowest degree of truth, learned in simple obedience and charity, to the full conjunction of celestial good with the love of truth.

     The genuine affection for natural truth, therefore,-whether external natural truth or internal natural truth,-must be developed, not only because the Divine is within every truth, but because, even from the first stirrings of human life in a world of senses, the natural mind must be opened in such a way as to prepare it for correspondence with the rational faculty denoted by the house of the forest of Lebanon.

535

In fact, true intelligence and wisdom can be founded in no other way than by this orderly opening of the natural mind,-this spiral ascent through the Divine Truth given by Providence, in its own ways and its own times. In no other way can even celestial love arrange in heavenly order the knowledges of celestial and spiritual things,-whatever may be the presumptuous and arrogant dreams of those who seek to take the Kingdom of God by the violence of human intelligence.

     The new will of the regenerated man can be restored, not by the fiat of self-perceptions, or the claim to super-revelations post-dating the work of Swedenborg, but only by accepting the form of the new will which is intellectual, and which appears in the letter of the Writings of the New Church.

     If the Lord, in His Second Coming, has been so unfortunate as to need a better interpreter than Swedenborg, then by what name shall the Last Prophet be known? Let us put aside vain notions, and turn the deaf ear to claims of final and dogmatic perceptions of men, and acknowledge that the internal sense of the Divine Word comes to every man according to the degree of his individual receptivity, and may not be imposed upon him by any fiat of individual interpretation, or by any decision of council.

     This is in no wise an invalidation of the illustration and authority of the priesthood, but indeed a testimony to its unique function and glory, that it rests its teaching and leading on the infinite Word of God,-that God whom Solomon represented, the God of all the ancient world of men and angels, the God who was before Abraham, who appeared before men to pass through the passion of this natural life, from its firsts to its lasts, to the end that there might be unition, in every age, with the body of the Perfect Man. And this so that by His ultimate power and strength,-the power of God now joined with man,-the evil that man had created in freedom might be crushed and subdued, even the worst hells that man had created, or may create.

     Only thus could Divine Order be restored and maintained. Only thus could a false church be unmasked.

     The natural-human, even the angelic-human, had failed with men and angels. All finite power broke and scattered before the advances of the evil that men had sowed like the teeth of dragons,-dragons now abroad to destroy the sowers.

536

Only an infinitely Human God could save man from the inhumanity of man the animal,-the animal gifted with divine faculties,-the animal that had thrown away its birthright in exchange for the sensual joys of a life that had become an evil jungle,-a dark saturnalia,-a final devil-worship that quenched into eternal darkness the last dim lights of a nation's soul.

But, in the Divine Providence of the Lord, this was not destined for the entire human race. Immediately after the resurrection, Divine Order was reestablished from His Divine Humanity. The risen Lord began to rearrange all things in heaven and on earth, so that the passage to heaven for men be not impeded, and that the evil should recede, even to the place which was their home.

In this way,-through the Lord alone,-all the powers of the external man may now serve to a degree never before experienced;-his arts, his philosophies, his sciences,-all have rational relation, as things of use, to the Glorified Divine-Human appearing in His Word. The mind of man may now find resurrection, power, life, in a fulness and freedom unknown to any previous age or state. In the midst of spiritual death, men may yet, with power and beauty, enter progressively into the mysteries of faith and love. So it is that the man of the New Church is bidden to go forth, like the disciples of old, in this Divine Power, observing all the things that have been commanded. Nor is he to be daunted by scant numbers, by apparent weakness of spiritual and natural powers, by the knowledge of the indifference and cruelty of an age hostile to a new revelation of a spiritual world. For is it not written that, one day, the Divine Providence of the Lord shall "take Pharaoh's daughter and bring her unto the city of David." Amen.

LESSONS: Psalm 103. I Samuel: 8. D. P. 245-246.
MUSIC: Liturgy, pp. 509, 526, 543. Psalmody, p. 82.
PRAYERS: Liturgy, nos. 134, 185.

537

CONNECTION OF SERIES IN THE INTERNAL SENSE OF THE WORD 1932

CONNECTION OF SERIES IN THE INTERNAL SENSE OF THE WORD Rev. HUGO LJ. ODHNER 1932

     (At the General Faculty of the Academy of the New Church, October, 1932.)

     In the revealed teaching that within the Word of the Old and New Testaments there resides an internal meaning from which the holiness and Divinity of the ultimate Word is derived, it is shown that this internal meaning is actually adapted to reception in the three angelic heavens, and is thus distinguishable into a trine of more and more interior senses, each complete in itself on its own plane, but each inseparable from its higher and lower companion senses, which are related to it by correspondences. The lower always represents the higher, and contains its "generals" nakedly.

     Each sense has its own subject-matter, characteristic of itself. Thus the Spiritual-Natural Sense, which is otherwise called the spiritual-moral, or internal-historical, or proximate internal sense (which is perceptible to men in states of illustration), is often referred to the life in the First Heaven. Its subject-matter is the interior state of the Church with the nations mentioned in the Letter But the subject treated of in the Internal Sense proper, or the sense adapted to the Second Heaven, is the regeneration of man. In the Inmost, Supreme, or Celestial Sense, which is for the Third Heaven, the Lord is everywhere the subject. All things therein are applied to the Divine Human of the Lord, for the angels of that heaven "think immediately from the Lord " (A. C. 10265).

     With some of my colleagues, I conceive that, even as the literal sense, from the beginning of Genesis to the end of the Apocalypse, forms one connected whole,-an outline of the Lord's historic leading of our race from the nascent paradise of Eden to the Holy City of New Jerusalem,-so each of the internal senses contained within this historic revelation is, in a similar way, a unit.

538

     The Internal Historical Sense would thus be a connected story of the interior states of the Churches, from pre-Adamic beginnings through Adamic, Noatic, Hebrew, Israelitish, and Christian ages,-a history of doctrine, of ritual, and of morals which have formed the externals of the Gorand Man. (A. C. 4279.)

     The Spiritual Sense would trace, from Genesis to Revelation, the progress of complete regeneration-of a man or of a church-in an uninterrupted series from birth to eternity.

     The Celestial Sense would describe the Lord's revelation of Himself as the Divine Human,-before the Advent as the Representative Human and the descending Incarnation-seed, and later as the Human in process of Glorification, and as present in heaven in His Divine Human, to all eternity.

     That there is such a "grand series" of each internal sense within the Word, is so clear from the general teachings about the human form of the Word that it can hardly be questioned, in spite of the fact that no definite teachings are directly given to that effect. The nearest teaching states simply that "in the internal sense of the Word the Lord's whole life is described, such as it was to be in the world, even as to the perceptions and the thoughts, for these were foreseen and provided, because from the Divine. . . ." (A. C. 2523.) But from this statement concerning the Supreme Sense it follows that a corresponding "grand series" of the states of man's regeneration must be involved ideally in the Word. Such a presumption has already been acted upon by Bishop de Charms in his Growth of the Mind, where, from the posited evidence of a "grand series" of the Supreme Sense, he draws up convincingly an analogical series covering the stages of development of man's natural mind from birth to regeneration, as described in the story of the Jewish people up to the Lord's Advent.

     To follow out this theory, the New Testament-in the same series -would, in general, contain the story of the development of man's spiritual mind; and it would follow that the series of the New Testament would be parallel to that of the Old, as well as being a subsequent continuation of it on a higher plane. Indeed, in the New Testament the series of the Lord's Glorification is patently present, even in the literal sense, which treats, in the four parallel Gospels, of the Lord's earthly "biography"; and that celestial series would necessarily be paralleled in the next lower (or spiritual) sense by the spiritual regeneration of man, which is an image of the Lord's Glorification. (See A. E. 641:4.)

539

     Thus, besides the "grand series" of the Word, there are interwoven into each Testament, and into all their parts, lesser series which are, more or less noticeably, constructed in the image of the "grand series." So we have the Lord's Prayer in which "the whole of order is [contained]" (W. E. 3/4297), since "in every idea which is from the Lord there is an image of the whole heaven " (A. C. 6620); and the fulfilment of this prayer is stated to be the New Church (A. R. 839:7), which it regards throughout (Inv. 37).

     We have the Seven Days of Creation, the Ten Commandments, and the Ten Beatitudes, which are complete units, each being a series imaged on the whole, and containing the threefold internal sense; descriptive, no doubt, of the entire glorification process, the entire process of regeneration, and involving also all the morals and all the doctrines of the natural mind.

     These subordinate "general series" may be compared to the organs of the human body, which are all modeled by the same pattern, and contain the same elements of nervous, vascular, and muscular tissues. Just as each cell of the body is, in fact, imaged on the whole, so each verse of Scripture is interiorly the basis of the three internal senses in their completeness-from the fact that it carries within it the widening sphere of spiritual thought.

     When the Writings state that the Internal Sense of the Word has now been revealed, it is therefore an actual fact, and no reservation need be made to it, even though the seriatim treatment of the internal sense is confined to relatively few of the books of the Word. The series of regeneration, the order of glorification-these have been revealed in their cycles in doctrinal form, and may be seen as an Internal Sense even in those Biblical series which the Writings do not directly expound.

     It is also true that every one of the internal senses is "revealed" in the Writings. The subject-matter of the Supreme or Celestial Sense, for example, is often given-in terms which can be grasped by any man who is sufficiently educated. But only the subject-matter can be so received unless the reader's mind is in a state of illustration above that of a merely cold rational light.

     Indeed, the generals of the Supreme or Celestial Sense stand forth in the Spiritual Sense which the angels of the Second Heaven discern in the Word.

540

And to the New Church on earth the subject matter of all the interior senses is disclosed in its generals, which comprise them all.

     It is evident, then, that the subject-matter of all the internal senses is, in a sense, the same. There is a difference in the direction of thought in the various heavens, which leads the Lord to be the main object of thought in the Celestial Heaven, and the neighbor to be the subject-matter emphasized in the Spiritual Heaven. Each heaven, and, on earth, each man, sees what is in closest harmony with the ruling affection.

     Thus we have the further distinction made, that the Spiritual, or those in the Spiritual Kingdom or in all the lower heavens, are in the truths of the Word, while those of the Celestial Kingdom or the higher heavens are in the goods of the Word. (De Verbo, n. 23 or viii. 2) The spiritual angels perceive the truths therein while man on earth is reading the Word; "but the celestial do not perceive the goods therein immediately from the man, but mediately through the spiritual angels." (Ibid.) The spiritual angels perceive the Word such as it is in the internal sense as the subject-matter. Their thought "is simply determined to the subject-matter (rem), in accordance with the series of the expressions"; but the celestial pay no attention to anything but the affection of the things contained in the Word when read. (A. C. 2157; see 3889 and 2275.) The affection which the celestial have is foremostly the affection of love to the Lord. Hence this affection is fed from that plane of the Word which, as to subject-matter, treats of the Lord. It is as of the celestial sense, in its series, arose from the selective attention of these angels who are in love to the Lord. Yet actually it is the Divine Celestial which created, and continually creates and instils, this order of celestial perceptions for the Third Heaven, by the influx of the Divine Truth into the will-part of these angels. It follows from what has been said that, in revealing the Internal Senses to mankind through Emanuel Swedenborg, the Lord would present the subject-matter of all the planes of the Word openly, so that men of all degrees of regeneration may be fed, consciously, with the rational food thus provided.

     Yet the grand series of any one of the Internal Senses is not revealed.

541

The high-lights of all of the three senses, however, are mentioned in the Writings, making it a possibility to outline, fill in, and correlate these Internal Senses, one within the other, in ever greater completeness, and also to draw various analogical series. For-always providing that the Lord deign to give the necessary illustration-"the spiritual sense may be seen from the doctrine of Divine Truth confirmed from the sense of the letter of the Word." (De Verbo XXI.)

     II.

     Probably most ministers have attempted to form an idea of these "grand series" of the Word. In submitting my findings, I would merely point out certain generals, which, I feel convinced, must be premised to any detailed study.

     1. The period before Abram (Genesis i-ix), in each of the internal senses, stands for a preparatory stage. In the Celestial Sense, it stands for the Divine Human from eternity-the Divine Celestial and the Divine Spiritual proceeding and operating the work of creation-the Divine Natural being as yet "in potency." The events connected with Adam and Enoch show the "involution" of the Word-first as "celestial perception," and then as a written correspondential Word. The Human Divine is described in its transflux through the Celestial Kingdom, ordering the Spiritual Kingdom as an external. The Divine Rational before the Advent is pictured as the result of that transflux; and the Representative Human of the Lord-existing through angelic intermediacy-is further reflected through the significatives of the Ancient Word, through prophetical representatives, through rituals, and through the Hebrew Word and the sacrificial rites of that nation.

     In general, we discern in this period the Divine Incarnation-seed, the promised "Seed of the Woman," taking a borrowed human form in the matrix of the Church.

     2. But if we seek the Celestial Sense as applied to the Redemption-work of the Lord in the spiritual world, the period before Abram correlates with the church on earth as the preparatory stage for the spiritual life. The earthly life of mankind is a womb-life. The remains of worship, of truth, and of obedience (celestial, spiritual, and natural) are represented in Adam, Noah, and Eber.

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These remains, on earth, vivify gentile states, create the body of the church, and prepare for the birth of the spirits of men into the other world, where free spiritual consciousness first begins.

     3. In the grand series of the Spiritual Sense, which treats of the regeneration of man, the same Biblical period describes the prenatal planes and hereditary endowments of an individual man.

     The Seven Days of Creation, which are a resume of the whole process of regeneration, clearly represent the powers of the soul to which all future states are present, and in which the end of creation is already fulfilled. The Two Trees of Paradise represent the endowment of Liberty; the Fall of Adam describes the evil hereditary will. The rudimentary innate planes of the mind are also described, and the power of Rationality-which can form the understanding like an ark of safety from the evil will-is described in the story of Noah.

     4. The period from Abram to the Lord's Advent-the life-story of Israel-is an obvious whole. In the Supreme Sense, it is analogous to the Lord's Glorification during His life on earth. His infancy, from the first awakening to consciousness, is represented in the story of Abram, and the process of Glorification may easily be traced to the final temptation on the Cross-which is definitely represented by the destruction of Jerusalem by Nebuchadnezzar. The Burial and Resurrection answer to the Captivity and the Return of the Jews. The New Temple stands for the Resurrection-body of the Lord. The Lord in heaven-or the Second Advent in the glory of heaven-is then involved interiorly in the New Testament account of His First Advent and of the New Jerusalem.

     5. In the Spiritual Sense proper, the period from Abram to the end of the Old Testament era pictures man's regeneration, from birth, through the instilling of celestial and spiritual remains and natural-moral states, which, signified by the Patriarchs, in turn prepare for Reformation (Israel before the kings) and finally Regeneration (Solomon). The final regeneration of the Natural-Sensual is described in the elusive positive sense of the story of the kings of Israel and of Judah; and the closing of the natural memory at death is signalized by the Captivity. The opening of the interior memory, and the after-death states, are then described by the events of the Jewish restoration; while the state of heaven, instruction by spiritual ideas, and the integration and co-ordination of the angelic mind as an image of heaven, is the subject of the New Testament.

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     Besides these series, there is "almost everywhere" in the Word a Negative Sense, which describes the retrogressions of the pervert church, the evil man and spirit, or the Love of Self in the abstract. At times, so to speak, each of the three interior senses reaches down by application to evil states, which properly have no place in the Divine Series of the Word, but the mention of which serves to disclose the operation of the laws of Permission, and how the Divine Providence governs the evil. The angels see this opposite sense only very distantly, if at all. What they see of it appears only as lesser goods-which gives them a sense of contrast.

     III.

     Now there may be special as well as general reasons why the Writings give outcroppings of some particular strata of the Internal Sense, and do not develop the Gorand Series consistently. I believe that the Writings, the doctrinals of which are "truths continuous from the Lord," are also composed in a Divinely ordered series, and that profound reasons, quite apart from Swedenborg's evident common sense and good judgment, are responsible for their order and contents.

     When, for instance, we reflect that the Supreme Sense in the early chapters of Genesis, treating of the Divine Human before the Advent, is too utterly abstract to be conveyed by the mode of detailed exposition, and that the Churches therein described were actually regenerating churches, the story of which does contain the laws of heaven expressible in rational and intelligible language, it is not to be wondered at that the Arcana elects to expound the internal historical sense, and later the spiritual sense, of Genesis i to xi.

     It is also easy to understand why, in the twelfth chapter of Genesis, which begins the story of Abram, the series shifts to the Supreme Sense; for the Ancient Church, at the time of Abram, was no longer truly representative. It was no longer a regenerating church, and could no longer present symbolically the mode of man's spiritual growth.

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And Israel, equally, represented a state of arrested development, rather than a state of regeneration. The only alternative then was to break off from the series of regeneration, and to picture directly in Israel's story the Glorification-process of the Lord to come. For there was no hope of regeneration except in the fact that the Lord, by His eventual redemptive work, would so order the spiritual world that remains from Him could be instilled more adequately with men, as the basis for their regeneration. Thus it was now the Lord's Glorification-process which the angels saw essentially in the rituals and life of Israel and in the Old Testament books, and regeneration was only a derivative subject-matter. In the Writings, the laws of regeneration are treated of sporadically in connection with the patriarchs and the statutes of Israel, etc.; but they are introduced as the thoughts which the Lord Himself had entertained on the subject while in the world, or else as parallels derived from the prototypic Glorification-process of the Lord.

In the Apocalypse, drawn up by the inspired Apostle John after the Lord's Glorification and in the sphere of regenerating Christianity, the subject-matter to the fore is Redemption; and regeneration-while not serially treated of in either the Apocalypse Explained or the Apocalypse Revealed-forms a constant plane of reference. The states of the redeemed from the Christian Church are a constant topic, and the serial treatment does not describe the Glorification of the Lord's Human, but concerns the effect upon spirits of the revelation of the Divine Human.

The conclusion is forced upon us that the Writings treat serially of that plane of the Internal Sense of any Biblical book which was most actively urgent in the spiritual world at the time the literal sense was written. The matter of regeneration was urgent when the earlier chapters of Genesis were written, and the spiritual men of the Ancient Church looked back to the Celestials for their pattern of life. The Glorification was urgent in the view of the heavens when Israel was formed as the representative of a church. The state of the Jewish Church, and of the future true Church which was to displace it, was the subject of urgent thought in the spiritual world during the time of the Prophets, and so the work Prophets and Psalms gives the same emphasis in its summaries of the internal sense.

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     The final form of a purified Christianity,-a kingdom of saints which would result from the Second Coming of the Lord, -as the urgent prayer of early Christendom, both among Christians in the world and in the societies of the New Heavens which, with difficulty, were forming at the time when John wrote the Apocalypse.

     The Writings-in their selective presentation of the various series and planes of the Internal Sense of the Word-may thus be regarded as displaying the picture of the most active states in the spiritual world, from the beginning of the world. This rational picture they display as "the internal sense of the Word," although their exposition of scattered passages throughout the Word shows that the Internal Sense is 'wheel within wheel,' cycle within cycle, sense within sense, in utmost order, yet with unending variety.

     And the same may be said of the Writings themselves. Every truth given in the Writings is applicable to every series, even when obviously written in illustration of some specific connection of doctrine. Comparison of passages thus becomes the normal and fruitful mode of studying the Writings, even as the internal doctrinal sense of the Biblical Scripture can only "result from a number of passages of the sense of the letter rightly collated." (A. C. 7233:8.)

     The Writings present a rational series, the construction of which, through Swedenborg, was apparently also governed by the state of the heavens. The Arcana evidently was written for the purpose of preparing for the Judgment-or during the ordination of the heavens for the Judgment-and was an instrument of their approach to the world of spirits. The internal sense was revealed to spirits and to some men by the Arcana.

     Not until after the Last Judgment, or in 1758, did Swedenborg begin to publish the organized Doctrine of the New Jerusalem. The Judgment commenced, however, while Swedenborg was reading the Apocalypse and the corresponding prophetical portions of the Old Testament, wherein the judgments are foretold. It was only after the Judgment that he published categorical accounts of the heavens, of the trinal order of the atmospheres, degrees, etc., and the laws of Providence, as well as the universal theology which-as presented in the Brief Exposition and the True Christian Religion in its organized whole-is meant by the New Jerusalem. And the whole series ends with the Invitation to the New Church, which is, in spirit, the same as the closing words of the Apocalypse: "The Spirit and the Bride say, Come; and let him that heareth say, Come!"

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The Writings and the Letter of the Old and New Testaments are undivorcibly one,-bound together by unseen gyres of ideas and cycles of series. It would be folly to say that the Writings, by themselves, are sufficient for the adult New Churchman, without the Word in its more correspondential Testaments. It is in the study of the literal Word that we find the internal sense which the Writings bring near to us; it is there that we must seek the ultimate cycles of order by which spiritual doctrines are seen in relation to the sequence of states which make up our lives. The myriad swifter, smaller cycles of spiritual-rational truth which are observable in the Writings gain power and momentum and organic connection when they are gathered into the slower, more general cycles which we meet in the study of the series of the internal senses of the Biblical Testaments.
ADVENT AND THE HOLY SPIRIT 1932

ADVENT AND THE HOLY SPIRIT 1932

"In the Word of the Old Testament the Holy Spirit is nowhere mentioned, but only the 'Spirit of Holiness,' in three places. But in the Word of the New Testament, both in the Gospels and in the Acts of the Apostles, as also in their Epistles, frequently. The reason is that the Holy Spirit was then for the first time when the Lord came into the world; for it proceeds out of Him from the Father. For the Lord is the Only Holy (Apoc. 15:4); wherefore, also, the angel Gabriel said to Mary the mother, 'That Holy Thing which shall be born of thee.' (Luke 1:35.) The reason it was said, 'The Holy Spirit was not yet, because Jesus was not yet glorified' (John 7:39), and nevertheless it is said before that the Holy Spirit filled Elizabeth (Luke 1:41) and Zacharias (Luke 1:67), as also Simeon (Luke 2:25), was because the Spirit of Jehovah filled them, which was called the L Holy Spirit' on account of the Lord, who was already in the world." (T. C. R. 158.)

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WHY THE LORD WAS BORN ON OUR EARTH 1932

WHY THE LORD WAS BORN ON OUR EARTH Rev. GEORGE DE CHARMS 1932

     AN ADDRESS TO CHILDREN.

     Having learned something about the people who live on other planets, it is interesting to notice that while in some ways they are very much like ourselves, in other ways they are altogether different. They are all indeed men and women and children, similar in form to us, and having many things in common with the people of our earth. Yet in certain ways they are so different that we can hardly understand their mode of life.

     If we think about it, we will see that the people of nearly all these other planets live in a manner very much like that which was known on this earth in the most ancient times. They dwell apart in families. They live a very simple life, being satisfied with a few things. They are not united into nations, but only into tribes or families, each descended from a single father. Between these families there is little or no trade or commerce such as we have. They have none of the machines and wonderful inventions which we prize so highly. They have no printing and no writing so that all the traditions of the past must be preserved by spoken stories. Every father tells his children the things which he has learned from his father, and in this way the wisdom of their earth is passed down from one generation to another.

     The modes of worship in these different earths are all different, yet they have this in common, that all who are not idolaters worship one God and think of Him as a Divine Man. Indeed, they see the Lord Very much as He was seen by the most ancient peoples on our earth.

     So far as we can judge from what has been taught in the Writings, great kingdoms and empires are found nowhere else than on our earth.

548

Nowhere else do we find great cities, with towering buildings and factories. On no other earth do we find steam engines drawing trains at high speed from one city to another, or ships plowing the seas with powerful turbines, to carry the produce of one country to another. Among no other people do we find the love of money, and of amassing lands and goods, although this love is the great driving force that urges the men of our world to the pursuit of trade and business. Only here do we find the art of writing and of printing, by which millions of books can be produced, to spread knowledge all over the world, and to preserve it for thousands of years. On no other planet do we find people who are interested in learning about the things of nature, in investigating plants and animals and rocks, and all the wonderful forms of the natural world.

Because we possess all these things, it may appear that we are much further advanced than those who dwell on other earths, and yet we have reason to believe that nowhere else are men so wicked, willing to steal and murder and commit crimes which make it necessary to build prisons and maintain courts of justice to protect ourselves against the evil. Why should we be so different from those who dwell on other planets? It is because we have been created by the Lord to perform a special work, to fulfill a particular use, not only to ourselves, but to all the worlds in the universe. It is for this use that we have been made, and the Lord has given us everything that is necessary to perform it. In itself it is a great use,-an extremely high and exalted use, and one for which we should be deeply grateful to the Lord. If we perform it sincerely, from love to the Lord, we may attain to a very high good. Only when we pervert it, and refuse to fulfill it as the Lord commands, do we become worse than other peoples.

The Lord knew from the beginning of creation that He was to be born on some earth; and of all the planets in the universe He chose our own. He prepared all things, from the most ancient times, so that we might be able to receive Him when He came. This is the reason He made us different from other peoples.

549

For this purpose He caused us to love external things, and to delight in learning about the natural world; and by means of this love He seeks to lead us in wonderful ways to serve Him. Think what a great privilege it is that the Lord should have been born among us! And think what a great responsibility this places upon us! For the Lord has called on us to proclaim His coming, and spread the glad tidings of His truth to all the universe.

     If we are to fulfill this task for which the Lord has created us, the first thing necessary is that we should have a written Word, and this is why, very early, even before the time of Noah, the Lord gave to the men of our earth the art of writing. It was in order that the fact of the Lord's birth, and His account of His life among us in all its details, might be set down and preserved for all time without change. To this art of writing there was later added, after the Lord had actually come, the art of printing, so that what was then preserved might be multiplied millions of times and spread abroad over the earth so that everyone in this world might have an opportunity to learn about it.

     In order that the Word might thus be spread to all peoples, it was necessary that we should travel, and to this end we were permitted to live, not in families, but in nations: for so long as we lived in families we would have no reason to visit other peoples, and so we would not be led to journey from place to place. But when we had been formed into nations, then there was need of trade and commerce, and there followed exploration and the conquest of foreign countries, through which peoples living in different parts of the world were mingled together.

     All this was done in order that the knowledge of the Lord's birth might be given to all. It is because we love earthly things that we wish to exchange what we have for the things possessed by others, and thus it is because we have the love of commerce that we can perform the use for which we were intended. This love of adventure and travel is in itself good and useful. It remains with us after we go into the other world, so that spirits from our earth are inspired to carry the gospel of the Lord's coming even to the spirits of distant planets.

550

It is only because men came to desire wealth and power for the sake of themselves, rather than for the sake of performing uses, that evils arose. Out of this have come wars and crime, with the consequent suffering which is characteristic of our earth. When man returns to the true worship of the Lord, these evil things will in large measure pass away. But the love of trade and commerce, the love of travel, the love of learning about earthly things,-these will always be ours; and by means of these loves we shall be able to perform a use to the Lord and to the heavens different from the use performed by the men of any other earth.

If we were asked, therefore, why the Lord was born on our earth rather than any other, we should say that it is because those who dwell here have the love of external things as others do not, and that they have been given this love by the Lord because he foresaw that it was necessary, in order that we might preserve and make known to everyone the knowledge of His coming, and thus might fulfill a great use to all people. For this reason we would not wish to be like the people of other earths, although they may be better than we; for the Lord has given us a work to do, and if we perform that work sincerely, from love to Him, we shall find in it our greatest happiness; and gradually the evils which now cause so much suffering among us will be overcome. Where the love of the Lord reigns, there evil cannot abide; and it is that love which should inspire us, and carry the knowledge of the Lord's birth and life on our earth to all people in the whole universe, that men everywhere may come to know and worship the Lord Jesus Christ as the one only God of heaven and earth.

LESSON: John 15:1-17.
MUSIC: Hymnal 117, p. 194; 119, p. 104.

551

TWENTY-SEVENTH CHICAGO DISTRICT ASSEMBLY 1932

TWENTY-SEVENTH CHICAGO DISTRICT ASSEMBLY G. A. MCQUEEN 1932

     HELD AT GLENVIEW, ILLINOIS, OCTOBER 14-161 1932.

     We were favored with bright and warm weather for our District Assembly this year, although the trees of the Park were rapidly casting their summer foliage, which had recently presented a gorgeous appearance. Bishop N. D. Pendleton presided, and there was large attendance of the members and friends of the Sharon and Immanuel Churches. Among the visitors present was the Rev. A. C. Petersen, an earnest supporter of the principles of the Academy.

     The meetings opened with a supper in the parish hall on Friday evening, October 14th, at the conclusion of which the Rev. Gilbert H. Smith, Pastor of the Immanuel Church, welcomed the Bishop on behalf of all present. In responding, the Bishop expressed his pleasure at being once more with his friends of Chicago and Glenview. He had noted with great interest and feeling the account he had received of the effects of the depression among them, and the way in which they were standing together to meet the needs of all. It was one of the things of his life in which he had felt some pride, that he was for some years pastor of the societies represented at this meeting. He knew the people, and there was one feature he would "ever forget. In times of peace or war, they at once became a unit, and pulled together. This was the spirit from the beginning. He felt that we do not know what is before us, but he did know that out Lord is leading now, as always, and that the world is being disciplined for its ultimate good. It was very important that our societies should stand together, and not allow the external call of the world to break the unity which is so vital, and which will help in this depression, and in any other that may come in the future.

     Bishop Pendleton then delivered his address on the "Doctrine of the Church," which was listened to with close attention, and was followed by a discussion in which a number of speakers took part.

     The Rev. Willis L. Gladish said that he was delighted to hear the statement that the Doctrines of the Church were given by the Lord Himself.

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There were those who had been showing us new ways of getting at the doctrines. He was glad the distinction had been made clear between the Word in the Word, which we all accept, and the conclusions of men. Notwithstanding this, man must choose his faith. The Rev. G. G. Starkey saw things in the Bishop's paper which might be illustrated by the discovery of modern science, as of the different kinds of light,-that which is above, and that which is below the spectrum. It is all included in the sun. Dr. Harvey Farrington referred to the fact that, year by year, the Bishop was giving us more and more interior thought, and what we had just heard was even more interior and far-reaching. The Writings are more than paper and ink. They are ideas which are nothing more than what happens in men's minds by influx from the Lord. We were grateful to the Bishop for his address. Mr. Alvin E. Nelson was struck by the fact that much of what was in the paper was what we had always believed, and he was impressed by the statement that those bringing out what they believed to be true doctrine should wait awhile, and time would prove whether it was true or not. This was a warning against being in a hurry. Not even the celestial angels should be our authority, but what is revealed by the Lord alone. Mr. W. H. Junge said it was easy to receive the Bishop's statements about the quality of the New Church, but he was hoping he would lead us on to a little more war. The Rev. A. C. Petersen, upon being invited to address the meeting, said he greatly appreciated being present. It was the climax of a long and very interesting study of the Writings which had brought him at last to the point that the Writings are in the Scriptures. It was rather hard for the average person who had come from the Old Church, and had been leaning upon the intellects of men who have come to the conclusion that there is nothing Divine in the Scriptures as taught by the Church Fathers. He felt that the only thing we could rely upon for our salvation was what came with the words, "Thus saith the Lord." The Revelation to the New Church is our authority. Mr. Harold McQueen appreciated the difficulty of getting Old Church people interested in our doctrines, and questioned whether we were not wasting our time in trying to do so. He had two boys, under six years of age, who have already informed him that they are "getting tired of the New Church."

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In such a state of things, was it his duty to worry about other people, who already believe their own doctrines to be all right? The average Old Churchman has as much intelligence and brains as the average New Churchman. If, however, we find a man not satisfied with his beliefs, then we can talk to him about the New Church.

     Saturday Afternoon, October 15th.

     The Ladies of the Assembly held a meeting at which the Bishop gave an address on the subject of "Defense as Related to Spheres." From what we have heard it must have been a powerful and impressive treatment of the subject. We are indebted to one of the ladies for the following notes of the Bishop's remarks:

     "In everything in nature we find some means of defense against enemies. Wild animals have their means of defense. The defense given by Providence in the case of man and animals is the sphere surrounding and proceeding from each one. The sphere is quite distinct from the thing itself. Spheres carry a powerful influence. By them all things are either joined or separated. All things have a sphere because our Lord Himself has one. The sphere of God-Man is the spiritual sun." The Bishop dwelt upon the teaching concerning the sphere which proceeds from the modern Christianity, and noted that the General Church has a sphere proceeding from its love and faith. "Spheres are more potent than ideas. People who cannot be converted by rational arguments are sometimes gradually brought into the church by the slow operation of its sphere. Spheres penetrate the mind, and silently work a change in its state. The sphere of the church is a living, growing thing, and we need it. The sphere of the mother's acts are more powerful in their effect upon the child than the 'line upon line, precept upon precept' of her teaching. By the general sphere of the church our young are protected, and by it we are all held together in unity. By it we are kept in safety, even as a child upon the breast of its mother."

     Saturday Evening, October 15th.

     The Rev. Gilbert H. Smith read 8 paper entitled "The New Church the Only Church." In the first of its three divisions the paper presented the idea that the gravest danger now faced by the civilized world is the danger of damnation, and not merely that of social chaos or economic confusion.

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The second division of the paper reviewed recent American philosophy from sources independent of the Christian Church. There remains a shadow of a real church and a real religion, but nothing more. The New Church, however, is the one genuine Church among Christians. The third division of the paper made the point that there can be no bigotry in claiming to belong to the only church that is truly such, because it is probably only a little removed from the state of damnation. There may be little spiritual life in the New Church, but elsewhere there is none, " except a shadow of it with some." (T. C. R. 700.)

Bishop Pendleton expressed his appreciation of the seriousness of the states referred to in the paper, with its survey of many things which are of vital importance for us to view from a New Church standpoint, and according to our own standpoints,-the state of the Christian world as given in the Writings. He thought we had been living more in the sphere of our own Church, and had not felt the spheres of the Old Church as fully as had the Fathers of the Academy. The paper had covered a wide field, and he invited all present to give consideration to the subject, and to express their views.

The Rev. G. G. Starkey said what had impressed him was the extreme humility with which the paper had treated the subject. The opening of the eyes was the great requisite for bringing us into the sphere which the Lord grants to the man who is truly humble. We know that the Fathers of the Academy only made a beginning. If we can only make a beginning by giving up our fantasies, and see through the clouds which obscure our vision, there will be rifts through which we shall see the light. Ht hoped it would be so with all of us. The Rev. W. L. Gladish said the depression was not a very cheerful subject, especially the thought that the world is in a state of damnation. That is hard for many New Church people to see, but if we take the teaching of the Writings as to the state of the Christian world, it is necessary to do something about it. It is clearly revealed in the Writings that there is no internal idea of truth and sincerity. The Jews loved to be religious for the sake of gain, and yet the Lord used them for a good purpose. We are not much better, but the Lord can make something of us. The men of this earth are made messengers, not only to the Christian world, but to people all over the earth. The fact that the Lord chose to be born upon this earth, among those who are the lowest of all, shows that we have a high use, if we sincerely humble ourselves and stand firm before the world, and endeavor to escape from the prevailing degradation and hypocrisy.

555

Mr. Alvin E. Nelson thought the paper very timely, on account of the fact that the present depression is not only on the economic plane, but also in the world of politics. Mr. Smith had shown that it is a matter of salvation or damnation; and yet it is remarkable how people at the present time can get exercised about external things, and pay little attention to spiritual things. Mr. G. A. McQueen, referring to the states of gloom mentioned in the paper, sought to bring out the idea that it was a universal condition, and is being experienced the world over. All the nations, even those who have never heard of the New Church, are equally under the Lord's care. All men were redeemed by the Second Coming of the Lord, and millions are passing daily into the other world who will be saved if they have been true to their own religion. Nevertheless, the New Church is the only Church on earth, as has been shown in the paper. Surely it is a cause for humility on our part, when we ask why, of all the millions of mankind, we have been born at the time of the Second Coming, and, more than this, have been brought to a knowledge of that great event. We may ask the question, but the answer is known to the Lord alone.

The Bishop, in closing the discussion, spoke as follows: "I was struck with Mr. McQueen's remarks concerning those outside the Church. He states a view of the subject which has been on my mind. While it is true that the New Church is the only spiritual church now, that does not mean that men are not saved in all religions, for they are; but this power of salvation would vanish, were it not for the New Church, which operates as an invisible heart and mind from which as a center there is a radiation of invisible influence, which does not depend upon the numbers of men who are in the New Church. In this respect the New Church is a spiritual power, unperceived and unknown. The necessity is, that there should be on earth a Church which receives the Lord at His Second Coming. This is necessary to sustain the saving power of religion throughout the world. Yet it is not for us to compromise with the falsities of the surrounding religions. The Lord Himself will save those of other religions through the remains that are with them.

556

Let us not be uplifted by the thought that we are doing any great thing by being New Churchmen. Our duty is to be faithful to the Church. Loyalty is one of the best gifts of God."

     Sunday, October 16th.

     The Morning Service of Divine Worship was greatly enjoyed by the large congregation which filled the church. Bishop Pendleton delivered the Sermon, which treated of the "Bow in the Cloud," and was full of the light that comes from the Source of light in Divine Revelation. The rainbow in the future, when seen in the clouds, will bring to many minds a remembrance of the great covenant made by the Lord with those who receive Him. At the close of the service the Bishop administered the Holy Supper.

     The Rev. Gilbert H. Smith conducted the service, and the Rev. W. L. Gladish read the Lessons. In addition to the hearty singing of the congregation, an anthem was beautifully rendered by the choir. Mr. Seymour G. Nelson presided at the organ, and was assisted by Mr. Jesse Stevens, violinist.

     Sunday Evening, October 17th.

     At a meeting of the men of the Assembly, the Bishop presiding, the Rev. W. L. Gladish read his review of the recently published book, The New Church in the New World, by Marguerite Beck Block. In the discussion which followed there seemed to be a general agreement that the author had done a fine piece of work, especially for one not of the New Church. The Bishop spoke highly of the work, and believed it would benefit all who read it, whether they be New Churchmen or not. The references to the Academy movement and the separation from Convention naturally stirred memories with those who took part in the various steps leading up to the establishment of the General Church.

     The Assembly was a great success, bringing increased faith in the glorious future that is in store for the New Church. It is true that certain "depression economies" were practised during the meetings, even to an omission of the usual thanks to the ladies for their devoted labors. As to this, however, the ladies no more expect this than the men expect to be thanked for their speeches!
     G. A. MCQUEEN.

557

LORD'S APPEARING TO MEN 1932

LORD'S APPEARING TO MEN Editor 1932

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Mr. H. Hyatt, Bryn Athyn, Pa.

     All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager.

     TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single Copy, 30 cents.
     The question as to whether the Lord appears to men in the world at this day, and, if so, in what form, has been presented in recent communications (pp. 421, 520), and we commented briefly last month upon the statement which contrasted His appearing "as a person" with His appearing as the "Spirit of Love and Truth," asking what this latter expression may mean, since to appear is to become visible in a form. We would now offer further brief comment.

     The term "Spirit of Love and Truth" seems to us vague and indefinite, unless it may be taken to mean the Lord's manifestation to the spiritual mind of man,-His Divine Love and Divine Wisdom now revealed in the Divine Truth of the Heavenly Doctrine,-His Divine Love felt in the affection of the will, His Divine Wisdom perceived in the thought of the understanding. Such a revealing or manifestation of the Divine Essence to man's spiritual reception in affection and thought is now made possible at the Second Coming, and it might be described as an appearing of the Lord as the "Spirit of Love and Truth." But why should this spiritual manifestation and reception be separated from and contrasted with the corresponding natural manifestation of the Lord as a Divine Person?

     Man's thought is twofold,-spiritual and natural. And while his spiritual thought may be abstracted from his natural thought, to the end that he may see the Lord in the Divine Truth of the spiritual sense of the Word, still that spiritual thought inevitably returns into the natural with him, and infills his natural thought of the Lord as He has manifested Himself as a Divine Man in the natural sense of the Word.

558

Man's spiritual thought of the Divine Essence must and does descend into his natural thought, and there take on visible, objective form and embodiment before the mind's eye as a Divine Person, a Divine Man, the Form of the Divine Essence,-the Divine Human. The spiritual and natural senses of the Word are thus to be conjoined with the man of the New Church. For we are told that "the Lord Himself is in the spiritual sense of the Word with His Divine, and in the natural sense with His Human." (Inv. 44.) On thinking of Person from Essence, see T. C. R. 6235.

      We must hold, therefore, that it is not proper to say that the Lord now appears to the man of the New Church, not "as a Person," but as the "Spirit of Love and Truth." The Lord's incarnation, and His appearings to the disciples after His glorification, had for an end His manifestation as God Man, in Firsts and Lasts, in Essence and Person,-the Divine Human. The Gospel record is preserved for the permanent use of the child and the man of the New Church, to whom the Divine Essence is also revealed in the spiritual sense of the Word in the Heavenly Doctrine. And this spiritual revealing in the Writings is accompanied with many accounts of the Lord's actual appearing to the angels of heaven in a Divine Angelic Form, the Form of a Divine Person. All this to the end that men may not incline to the worship of an invisible God, but may be led to the worship of the visible God, in whom is the invisible as the soul is in the body.

     ACTUAL APPEARING OF THE LORD TO MEN.

     Bearing upon the question as to whether the Lord ever actually appears in Person to the men of the New Church at this day, our correspondent expresses this view: "My own heart clings to that particular understanding of the doctrines which assures us that He is able to appear, when He wishes, to His children, even in this life and upon this earth, as it were in time and space, in His glorified human body, the same body with which He rose from the tomb." (November, p. 521.)

     By the Lord's appearing "as it were in time and space" we presume our correspondent means an appearing in Person before the spiritual eyes of men, not before their bodily eyes.

559

     As to the latter possibility we may well doubt that it is a necessity or use of Divine Order that the Lord should again assume a material body in the world, and thus manifest Himself to the bodily Sight of men. While we should exercise care in placing limitations upon what the Lord "is able" to do, we know that He does not act contrary to His own Divine Order. His incarnation was according to that Order, one end of which was that He might manifest Himself as Man even to the physical eyes of men in the world. But the record of this is preserved in the Gospel for all time, all men, all earths, to the end that all in the universe may thus know and believe that God became Man, even in ultimates. The Doctrine assures us that His Second Advent is not a physical coming. Treating of the expectation that He will appear in Person in the clouds of heaven, the True Christian Religion declares:

     "This Second Advent of the Lord is not in Person, but it is in the Word, which is from Him, and is Himself." (776.) "That the Lord will now appear in the Word, and not in Person, is because after His ascension into heaven He is in the glorified Human, and in this He cannot appear to any man unless He first open the eyes of his spirit, and these cannot be opened with one who is in evils and thence in falsities. . . . Wherefore, when He manifested Himself to His disciples, He first opened their eyes. . . . The like was done with the women at the sepulcher after the resurrection. . ." (777.) And further: "Since the Lord cannot manifest Himself in Person, as shown just above, it follows that He will do so by means of a man before whom He has manifested Himself in Person. . . That the Lord has manifested Himself before me His servant, I testify in truth." (779.)

     But this manifestation in Person to Swedenborg was for the end that the spiritual sense of the Word might be disclosed to him, and through him to the New Church, that the Lord's Second Advent in the Word might be fulfilled. Hence the passage continues: "For the sake of the end that the Lord may be constantly present, He has disclosed to me the spiritual sense of the Word, in which the Divine Truth is in its own light, and in this He is continually present; for His presence in the Word is not in any other way than by means of the spiritual sense; through the light of this sense He passes into the shade in which is the sense of the letter." (780.)

560

And elsewhere it is said: "He will come, not in Person, but in the Word, in which He will appear to all who are of the New Church." (A. R. 944.)

     It is thus according to the Doctrine that the Second Advent of the Lord is essentially and properly a spiritual coming in the glory of Divine Truth, and that those who would see and receive the Lord in His Second Coming are to look to Him as revealed in the spiritual sense of the Word, in the Divine Truth of the Heavenly Doctrine, in which His Divine Human is manifested to the spiritual understanding, and thence to the spiritual affection of the will. And the man who thus sees the Lord in spiritual thought from affection, who has come to some perception of the Divine Essence, will inevitably picture Him at times before the mind's eye as a Divine Man in Person,-the embodiment of his perception of the Divine Human. That perception will also infill the man's thought of the Lord when he reads the Scriptures, and when he reads the accounts in the Writings of His appearing to the angels in heaven.

     With the regenerating man of the church this subjective perception of the Divine Essence, and the objective vision of His Divine Person, are mental while he lives in the world. He sees the Lord in the Word, in its spiritual and natural senses, and he sees Him in his own mind. After death, in heaven, he will also see the Lord actually,-see Him before his eyes in a Divine Angelic Form, this Form exactly corresponding to the man-angel's perception of the Divine Human from love, from that good of love which has been acquired by regeneration in the world, by means of an understanding of the Divine Truth of the Heavenly Doctrine and a life according to it. We read:

     "When the Lord presents Himself in any society of heaven, He appears there according to the quality of the good in which the society is, thus not the same in one society as in another; not that the dissimilitude is in the Lord, but in those who see Him from their own good, thus according to that good. The angels are also affected at the sight of the Lord according to the quality of their love; they who love Him deeply are deeply affected; they who love Him less are less affected; and the evil, who are out of heaven, are tormented at His presence. When the Lord appears in any society, He appears there as an Angel, but He is distinguished from others by the Divine which shines through Him." (H. H. 55; see also 121, 147.)

561

     In this we see how the promise is fulfilled that "the pure in heart shall see God,"-they who have loved the Lord in the world by a life according to the Divine Truth of the Word. For He also said: "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." (John 14:21.) For we are also told that "in heaven by loving the Lord is not meant loving Him as to person, but loving the good which is from Him, and loving good is willing and doing good from love."

     The New Churchman who feels in his heart a longing to see the Lord has the assurance of Divine Revelation that he may look forward to a fulfilment of that desire in heaven, ii he has proven worthy of it by his life in the world. What use would be served by the opening of his spiritual eyes and a manifestation of the Lord in Person to him? We believe that it is according to the teaching of the Doctrines that the Lord is able so to appear to men at this day, though not to those who are in evils and falsities. (T. C. R. 777, cited above.) For the Lord so manifested Himself to Emanuel Swedenborg. But this was for the purpose of a Divine Revelation which remains to this day in written form, and is sufficient for the men of the New Church. There they may see the Lord in Essence and in Person, and love Him by a life according to the Divine Truth revealed.

     And so we have no hesitation in saying that we know of no statements of the Doctrines which can properly be interpreted to teach that an appearing of the Lord in Person to an individual man of the New Church is according to order at this day, or can be expected in the future. Such an actual appearing would partake of the miraculous, begetting an external, compelled faith, and not a spiritual faith. As the appearing of a spirit to man is not according to order,-"If they believe not Moses and the prophets, they will not be persuaded, though 'one rose from the dead,'-so the actual appearing of the Lord to man is not the way to a genuine faith in Him, and is wholly unnecessary with those who have seen Him in the Word. The Lord said, "Thomas, because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed."

562

Yet, since it is true that the Lord can appear only to the regenerate, it has been held by some in the New Church that He will so appear to those on earth who are regenerating. One has said: "I can personally verify that our Lord is a Man, having seen Him many times during my regeneration. I have been led by Him, and have talked with Him, and been instructed by Him." The presumption involved in such a claim sufficiently illustrates the dangers to the soul that are attendant upon a belief that the Lord will so appear to the men of the Church. We know not what kind of "apparition" this person may have experienced, but we do know that enthusiastic spirits are ever ready to personate the Lord, and thus make dupes of men,-false Christs who may deceive the very elect. (See D. P. 321, etc.)
"ADVENTUS DOMINI." 1932

"ADVENTUS DOMINI." 1932

As though to escape the full force of the phrase, "Hic Liber est Adventus Domini," which Swedenborg wrote "by command" upon copies of the Writings in both worlds, a correspondent of THE NEW-CHURCH HERALD has suggested that the usual English rendering, "This Book is the Advent of the Lord," might be translated, "This Book is of the Lord's Coming,"-implying that it is about or concerning His Advent. That the Latin "Adventus" cannot be so translated in this phrase, is shown by the Rev. W. K. Acton who writes to the HERALD as follows:

" . . .I have lately found that some, who have but a slight knowledge of Latin, or none at all, have made use of your correspondent's suggestion to insist that his alternative rendering is preferable to the ordinary, correct translation. I therefore feel called upon, with your kind permission, to point out that whilst it is indeed true that as adventus is a noun of the fourth declension, the nominative and genitive cases are the same, and standing alone may thus mean either the advent or of the advent, it is equally true that no one at all familiar with Latin syntax, or with Swedenborg's Latin, would for a moment admit the possibility of translating the inscription in any other way than, "This Book is THE ADVENT of the Lord." Had Swedenborg intended to say, "This Book is OF, or ABOUT, the Advent of the Lord," he would most certainly have said, "Hic Liber est DE Adventu Domini." Thus, in A. C. 250, he has "Prima Prophetia DE Adventu Domini in mundum" the first prophecy about, or concerning, the Advent of the Lord. The genitive case in Latin is used like the "possessive case," and the "objective case governed by the preposition 'of'" in English. It is not used in the sense of about, or concerning, such meanings being invariably expressed by the preposition de and not by the genitive-which is entirely in accordance with Swedenborg's usage." (Oct. 1, 1932, p. 600.)

563

CALENDAR READINGS 1932

     During December and part of January, the Daily Readings from the Word will be from the Book of Genesis. As an aid to those who wish to give further study to the meaning of specific verses, we list below the sermons on texts from Genesis 27 and following chapters which have been published in NEW CHURCH LIFE and NEW CHURCH SERMONS, thus continuing the list published in the October issue, p. 455.

     Text.          N. C. L.      N. C. S.      Text.      N. C. L.      N. C. S.

Ch.27:34           1918, p. 716               Ch.31:23-25 1892, p. 82
27:40           1927, p. 579               37:34,35      1905, p. 72
28:12           1895, p. 178               39:1           1892, p. 166
28:12,13           1892, p. 2               39:11,12          1892, p. 117
29:9-11           1913, p. 268           42:1-5      1893, p. 2
29:21-24           1915, p. 239           42:8           1927, p. 449
29:33           1904, p. 8               42:8           1893, p. 18
29:33,34           1901, p. 466               42:9           1906, p. 394
29:34           1906, p. 16               42:15                    1921, no. 9
29:35           1906, p. 648           43:19,23                    1921, no. 16
30:7,8           1908, p. 392           44:10,17                    1921, no. 17
30:9-11           1909, p. 67               44:18-20      1893, p. 66
30:12,13           1910, p. 69               44:27      1893, p. 148
30:19, 20                    1929, Vol.      45:1                    1921, no. 18
                                   5, p. 309
31:30           1892, p. 18               45:1-8      1893, p. 114
32:27,28           1892, p. 34               45:7           1896, p. 18
33:1-4           1892, p. 50               49:3,4      1903, p. 297
34:25-27           1892, p. 66               49:3,4                    1921, no. 3
35:21           1923, p. 266               49:10                    1922, no. 38
37                          1921, no. 2 49:16-18      1907, p.724
37:3, 4                         1926, Vol.
                              2, p.267

     Articles Bearing Upon Genesis Texts.

Ch.      1:2           1910, p. 197           Ch.     29:32,35           1924, p. 531
     1:26,27      1910, p. 265                    30:1-20           1924, p. 531
     1:27           1907, p. 193                    30:6                1912, p. 449
     2:7           1931, p. 335                    30:6                1915, p. 493
     2:9           1927, p. 397                    30:23,24           1924, p. 599
     2:21,23      1911, p. 133                    35:16-18           1924, p. 599
     5:2           1922, p. 145                    43:8                1912, p. 177
     6:2           1909, p. 50                    47:3                1890, p. 100
     11:1           1910, p. 464                49:10           1916, p. 275

564

DIRECTORY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1932

     OFFICIALS AND COUNCILS

     Bishop
Right Rev. N. D. Pendleton

     Assistant Bishop
Right Rev. George de Charms

     Secretary
Rev. Hugo Lj. Odhner

     Treasurer
Mr. H. Hyatt

     Consistory.
Bishop N. D. Pendleton
Rev. Alfred Acton
Rev. C. E. Doering, Secretary
Rev. Homer Synnestvedt
Right Rev. R. J. Tilson
Rev. F. E. Waelchli
Rev. E. E. Iungerich
Right Rev. George de Charms
Rev. Hugo Lj. Odhner
Rev. Theodore Pitcairn
Rev. F. E. Gyllenhaal
Rev. Gilbert H. Smith

     Executive Committee
Bishop N. D. Pendleton, President
Right Rev. George de Charms, Vice President
Mr. Randolph W. Childs, Secretary
Mr. Randolph W. Childs, Secretary
Mr. Hubert Hyatt, Treasurer
Mr. Edward C. Bostock
Mr. C. Raynor Brown
Mr. Geoffrey S. Childs
Mr. Alexander P. Lindsay
Mr. Samuel S. Lindsay
Mr. Nils E. Loven
Mr. Charles G. Merrell
Mr. Alvin E. Nelson
Mr. Seymour G. Nelson
Mr. Harold F. Pitcairn
Mr. Raymond Pitcairn
Mr. Colley Pryke
Mr. J. Henry Ridgway
Mr. Rudolph Roschman
Mr. Paul Synnestvedt
Mr. Victor Tilson

     Honorary Members
Mr. Walter C. Childs
Mr. Jacob Schoenberger

565

     THE CLERGY

     Bishops.

     PENDLETON, NATHANIEL DANDRIDGE. Ordained, June 16, 1889; 2d Degree, March 2, 1891; 3d Degree, October 27, 1912. Bishop of the General Church. Pastor of the Bryn Athyn Church. President of the Academy of the New Church, Bryn Athyn, Pa.

     DE CHARMS, GEORGE. Ordained, June 28, 1914; 2d degree, June 19, 1916; 3d Degree, March 11, 1928. Assistant Bishop of the General Church. Assistant Pastor of the Bryn Athyn Church. Vice-President, Academy of the New Church, Bryn Athyn, Pa.

     TILSON, ROBERT JAMES. Ordained, August 23d, 1882; 2d Degree, June 19, 1892; 3d Degree, August 5, 1928. Pastor of Michael Church, Burton Road, Brixton, London, England. Address: 7 Templar Street, Camberwell, London, S. E. 5.

     Pastors.

     ACTON, ALFRED. Ordained, June 4, 1893; 2d Degree, January 10, 1897. Pastor of the Society in Washington, D. C., Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa.

     ACTON, ELMO CARMAN. Ordained, June 14, 1925; 2d Degree, August 5, 1928. Pastor of the Durban Society. Address: 125 Musgrave Road, Durban, Natal, South Africa.

     ALDEN, KARL RICHARDSON. Ordained, June 19, 1917; 2d Degree, October 12, 1919. Principal of the Boys' Academy and Housemaster of Stuart Hall, Academy of the New Church, Bryn Athyn, Pa.

     ALDEN, WILLIAM HYDE. Ordained, 1st and 2d Degrees, May 30, 1866. Instructor, Academy of the New Church, Bryn Athyn, Pa.

     BAECKSTROM, GUSTAF. Ordained, June 6, 1915; 2d Degree, June 27, 1920. Pastor of the Society in Stockholm, Sweden. Address: Svedjevagen, Appelviken, Stockholm.

     BJORCK, ALBERT. Ordained, 1st and 2d Degrees, August 17, 1890. Address: El Terreno, Palma de Mallorca, Spain.

     BOEF, HENDRIK WILLEM. Ordained, June 17, 1928; 2d Degree, September 8, 1929. Pastor of the Los Angeles Society. Address: 936 Havenhurst Drive, Los Angeles, California.

     BROWN, REGINALD WILLIAM. Ordained, October 21, 1900; 2d Degree, October 12, 1919. Professor and Librarian, Academy of the New Church, Bryn Athyn, Pa.

     CALDWELL, WILLIAM BEEBE. Ordained, October 19, 1902; 2d Degree, October, 23, 1904. Editor of NEW CHURCH LIFE. Professor Theology, Academy of the New Church, Bryn Athyn, Pa.

566

     CRONLUND, EMIL ROBERT. Ordained, December 31, 1899; 2d Degree, May 18, 1902. Address: Bryn Athyn, Pa.

     DAVID, LLEWELLYN WARREN TOWNE. Ordained, Tune 28, 1914; 2d Degree, June 19, 1916. Address: Bryn Athyn, Pa.

     DOERING, CHARLES EMIL. Ordained, June t, 1896; 2d Degree, January 29, 1899. Dean of Faculties, Academy of the New Church, Bryn Athyn, Pa.

     ELPHICK, FREDERICK WILLIAM. Ordained, February 7, 1926; 2d Degree, June 19, 1926. Superintendent of the South African Mission. Pastor of the Alpha Circle. Address: P. O. Box '18, Ladybrand, Orange Free State.

     GILL, ALAN. Ordained, June 14, 1925; 2d Degree, June 19, 1926. Pastor of Carmel Church, Kitchener, Ont. Address: 17 John St., West Waterloo, Ont., Canada.

     GLADISH, VICTOR JEREMIAH. Ordained, June 17, 1928; 2d Degree, August 5, 1928. Pastor of the Colchester Society. Address: 43 Lexden Road, Colchester, England.

     GLADISH, WILLIS LENDSAY. Ordained, 1st and 2d Degrees, June 3, 1894. Pastor of Sharon Church, Chicago, III. Address: 5220 Wayne Ave., Chicago, Ill.

     GYLLENHAAL, FREDERICK EDMUND. Ordained, June 23, 1907; 2d Degree, June 19, 1910. Pastor of Olivet Church, Toronto, Ont. Address: 2 Elm Grove Ave., Toronto 3, Ont., Canada.

     HARRIS, THOMAS STARK. Ordained, 1st and 2d Degrees, April 8, 1897. Pastor of the Society in Arbutus, Maryland; Visiting Pastor of the Abington, Mass., and Meriden, Conn., Circles. Address: Halethorpe P. O., Maryland.

     HEINRICHS, HENRY. Ordained, June 24, 1923; 2d Degree, February 8, 1925. Pastor of the Society in Denver, Colorado. Address: 543 Delaware Street.

     HUSSENET, FERNAND. Ordained, 1st and 2d Degree, October 10, 1909. Pastor of the Society in Paris, 84 Avenue de Breteuil. Address: 31 Rue Henri Regnault, St. Cloud, Seine et Oise, France.

     IUNGERICH, ELDRED EDWARD. Ordained, June 13, 1909; 2d Degree, May 26, 1912. Pastor of the Pittsburgh Society. Address: 299 Le Roi Road, Pittsburgh, Pa.

     LEONARDOS, HENRY. Ordained, 1st and 2d Degrees, August 5, 1928. Pastor of the Rio de Janeiro Society. Address: Rua da Quitanda 12620 Andar, Rio de Janeiro, Brazil.

     LIMA, JOAO DE MENDONCA. Ordained, 1st and 2d Degrees, August 5, 1928. Pastor of the Rio de Janeiro Society. Address: Rua da Quitanda 126-20 Andar, Rio de Janeiro, Brazil.

     MORSE, RICHARD. Ordained, 1st and 2d Degrees, October 12, 1919. Pastor of the Sydney Society. Address: Dudley Street, Hurstville, Sydney, N. S. W., Australia.

     ODHNER, HUGO LJUNGBERG. Ordained, June 23, 1914; 2d Degree, June 24, 1917. Secretary of the General Church. Assistant Pastor of the Bryn Athyn Church. Professor, Academy of the New Church, Bryn Athyn, Pa.

567

     PFEIFFER, ERNST. Ordained, June 20, 1920; 2d Degree, May 1, 1921. Pastor of the Society at The Hague, Holland. Address: Laan van Meerdervoort 229, The Hague, Holland.

     PITCAIRN, THEODORE. Ordained, June 19, 1917; 2d Degree, October 12, 1919. Assistant Pastor of the Bryn Athyn Church. Instructor, Academy of the New Church. Address: Bryn Athyn, Pa.

     PRICE, ENOCH SPRADLLNG. Ordained, June 10, 1888; 2d Degree, June 19, 1891. Professor, Academy of the New Church. Address: Bryn Athyn, Pa.

     REUTER, NORMAN HAROLD. Ordained, June 17, 1928; 2d Degree, June 15, 1930. Pastor of the Wyoming Circle. Address: 67 Reilly Road, Wyoming, Ohio.

     ROSENQVIST, JOSEPH ELIAS. Ordained, June 19, 1891; 2d Degree, June 23,1895. Address: Skanstorget 7 Gothenburg, Sweden.

     SMITH, GILBERT HAVEN. Ordained, June 25, 1911; 2d Degree, June 19, 1913. Pastor of the Immanuel Church, Glenview, Ill.

     STARKEY, GEORGE GODDARD. Ordained, June 3, 1894; 2d Degree, October 19, 1902. Address: Glenview, Ill.

     SYNNESTVEDT, HOMER. Ordained, June 19, 1891; 2d Degree, January 13, 1895. Professor, Academy Of the New Church. Address: Bryn Athyn, Pa.

     WAELCHLI, FRED. EDWIN. Ordained, June 10, 1888; 2d Degree, June 19, 1891. Visiting Pastor, General Church. Address: Bryn Athyn, Pa.

     WHITEHEAD, WILLIAM. Ordained, June 19, 1922; 2d Degree, June 19, 1926. Professor, Academy of the New Church. Secretary, Council of the Clergy. Address: Bryn Athyn, Pa.

     Ministers.

     ACTON, A. WYNNE. Ordained, June 19, 1932. Assistant to the Pastor of Michael Church, London. Address: 113 Knatchbull Road, Camberwell, S. E. 5, London, England.

     CRANCH, RAYMOND GREENLEAF. Ordained, June 19, 1922. Address: Bryn Athyn, Pa.

     ODHNER, PHILIP NATHANIEL. Ordained, June 19, 1932. Address: Bryn Athyn, Pa.

     ODHNER, VINCENT CARMOND. Ordained, June 17, 1928. Address: Bryn Athyn, Pa.

     Authorized Candidates.

     PENDLETON, WILLARD DANDRIDGE. Authorized April, 1931. Address: Bryn Athyn, Pa.

568

     Ministers in the South African Mission.

     BASUTO.

     MAQELEPO, BERRY. Ordained, September 29, 1929; 2d Degree, September 30, 1929. Leader at Greylingstad, Transvaal. Address: P. O. Box 13, Greylingstad, Transvaal.

     MOTSI, JONAS. Ordained, September 29, 1929; 2d Degree, September 30, 1929. Address: P. O. Box 78, Ladybrand, O. F. S., South Africa.

     MOFOKENG, TWENTYMAN. Ordained, September 29, 1929; 2d Degree, October 6, 1929. Leader at Alpha, Ladybrand, O. F. S. Address: P. O. Box 78, Ladybrand, O. F. S.

     MPHATSE, JONASI. Ordained, September 29, 1929. Leader at Lukas' Village, Basutoland. Address: P. O. Upper Qeme, Maseru, Basutoland.

     MPHATSE, NATHANIEL. Ordained, September 29, 1929. Leader at Mafika-Lisiu, Basutoland. Address: P. O. Thaba Bosigo, Maseru, Basutoland.

     MOSOANG, SOFONIA. Ordained, October 6, 1929. Leader at Khopane, Basutoland. Address: P. O. Majara, via Maseru, Basutoland.

     ZULU.

     JIYANA, JOHN MOSES. Ordained, September 29, 1929; 2d Degree, September 30, 1929. Address: Lusitania School P. O., Cundycleugh, via Besters Rail, Natal, South Africa.

     JIYANA, JULIUS. Ordained, September 29, 1929. Address: Tongaat P. O., Natal, South Africa.

     MCANYANA, MOFFAT. Ordained, August 12, 1928; 2d Degree, September 30, 1929. Address: 19 Turner's Avenue, Durban, Natal, South Africa.

     NGIBA, BENJAMIN THOMAS. Ordained, October 6, 1929. Address: 33 Oakleigh Drive, off Ridge Road, Durban, Natal, South Africa.

     STOLE, PHILIP. Ordained, September 29, 1929. Address: 19 Turner's Avenue, of Berea Road, Durban, Natal, South Africa.
Suitable Gift 1932

Suitable Gift 1932

John in the Isle of Patmos.
Stories from Revelation by George de Charms.
Illustrated by Eudora Sellner.
Price $2.00.
THE ACADEMY BOOK ROOM-BRYN ATHYN, PA.

569

Church News 1932

Church News Various 1932

     SYDNEY, AUSTRALIA.

     Like a dark and threatening cloud, the world depression still overshadows Australia, and it is a remarkable circumstance in the midst of the rich fruits of natural knowledge that have resulted from the Lord's Second Advent. In the midst of plenty, thousands of families are in distress, and have to be supported by a Government that is itself in deep financial waters. The paradox, in the light of the New Revelation, is as capable of solution as the fact that two and two make four. But in an age that is revealed to be "worse than that of the Jews," periodical depressions must be the order of the day, until the human instruments, responsible for bringing them about, are reduced in power and numbers through race suicide and other evils. Intellectual light, combined with self-interest, finally enables the world to be righted temporarily; but, as the years go by, self-interest, self love, causes another depression. It is only in the light of the spiritual-natural truth of the New Church that the finger can be put upon the cause in the body politic.

     In the course of oncoming ages, depressions must gradually become less and less as the New Church progresses in that "other nation" which the Lord has raised up. The light resulting from the Lord's Advent in and by the Writings has caused all the nations to be as one huge family, each knowing all about the others; and until each, from spiritual truth, practises the Golden Rule, the obvious blessed results of the Lord's Advent cannot follow.

     The wonderful progress that has been so conspicuous in this century is emphasized in a clipping (of unknown date), entitled "Fighting the Inevitable." Sir Walter Scott "ridiculed the idea of lighting by gas." John Faust, the inventor of printing, was charged with employing the assistance of the devil in the manufacture of books. Smeaton, the great engineer, did not believe in Watt's steam engine. Lord Broughlam, the statesman, tried to make thirty miles an hour the statutory limit of speed on railways. Galileo, on his knees, was forced to adjure his doctrine of earth movement. But all of this is quite apart from a report of our Society; except that, being in the world, it has not escaped from the effects of the depression.

     Five birth anniversaries were so closely associated with Sunday, August 7th, that our monthly tea, preceding the doctrinal class, became a mass celebration; especially as it was the anniversary of the Pastor's birth. It was also the 19th anniversary of George Morgan, a member of our Sunday School; and the following day, the 8th, was the birth anniversary of Mrs. T. R. Taylor. The "tea" became transformed into a minor banquet, at which two large and beautifully adorned cakes not only adorned the tables, but were proved to be remarkably palatable.

     At our service on September 11th the two remarkable sermons by Bishop N. D. Pendleton, Gethsemane," and "The Lord's Agony in Gethsemane," (New Church Life, March and August, 1932), were given in place of one by the Pastor. Although the two occupied a little more time than Usual, the benefit derived by the close sequence fully compensated. The internal meaning of the Lord's terrible temptations, and of His "blood falling down to the ground," was very illuminating.

570

How totally opposed is the false teaching that resulted from the blended doctrines of Nicea and Luther!

     Our children's annual dress-up social was held on the first of September, which was the date of the school closing for Spring recess. Children of the day school contributed songs and dances, and others contributed games and competitions. The attendance was a little over sixty.
      RICHARD MORSE.

     SOUTH AFRICA.

     Alpha Circle.

     During the last six months the Sunday morning services in the chapel have been held as regularly as possible. The celebration of Easter was commemorated by an evening service with Communion. The weekly readings at the four homes continued till the middle of June, and resumed on September 1st. The work entitled The True Christian Religion is still being studied, and we are nearing the completion of the first volume. About every fourth week some useful article is read from one of the New Church journals. Several papers from New Church Life and the late New Church Quarterly have thus been considered. On May 6th, the Rev. P. H. Johnson, during his visit to Alpha, gave a lecture entitled "The Highway" (Isa. 29:23) in which he outlined the use of the sciences to the New Church. Some of our meetings have been enlivened with an exchange of views on the doctrines propounded by the Dutch magazine, De Hemelsche Leer.

     On Sunday, June 12th, the youngest son of Mr. and Mrs. Ed. J. Waters,-the latest arrival at Alpha (May 6th, 1932)-was baptized. After the ceremony the families met at the Homestead and toasted the prosperity of Kenneth Arthur.

     Although the Durban Society stole Mr. and Mrs. Norman Ridgway from us, to help in the Durban celebration of June 19th, the three remaining families made effort to recognize New Church Day with a smaller circle than usual. The service in the chapel centered upon the theme of the Second Advent, while in the evening two married couples met at the home of Mr. and Mrs. Waters. The usual toasts were honored for the 19th but without song, for fear of awaking the younger generation-and three papers were read from New Church Life for 1906 and 1926, as follows: "The Nineteenth of June and the Twelve Apostles," by the late Bishop Emeritus W. F. Pendleton, (N. C. L. Vol. 26, pp. 449-52)-Mr. Waters; "The Nineteenth of June and the Second Coming," by the Rev. Richard de Charms, (N. C. L., Vol. 26, pp. 452-55)-Mr. Parker; and "the Church that is New," by Dr. Alfred Acton, (N. C. L., Vol. 46, pp. 147-153-Mr. Elphick. An informal fireside discussion ensued, touching the different controversies which had characterized the reception of the Writings among men; as also upon the difficult passage in T. C. R. 446, concerning the "Friendship of Love."

     Unfortunately the wishes of the Durban Society were not fulfilled! Mr. Norman Ridgway was unable to act as their toastmaster on the 19th of June as arranged. A diphtheria germ interposed, and isolated our friend in a Maritzburg isolation hospital on his way to Durban. He was therefore a prisoner for several weeks, and returned to Alpha after a well-earned recuperation at the coast.

     Visitors to Alpha during the last few months have been: Mr. and Mrs. J. H. Ridgway, Mr. Leo Hubscher ten route for Europe), Mrs. Maitin Casalis and Mr. and Mrs. Ian Leask. The last named, being on holiday and visiting their sister, Mrs. Norman Ridgway, had, at their own request, their Civil Marriage "Blessed" according to the rite of the New Church. After the ceremony, held in the chapel, a reception was given at the Homestead, thus making two happy occasions for a party of fifteen.
     F. W. E.
September 13th, 1932.

571

     REPORT OF THE VISITING PASTOR.

     Four days, from Thursday, September 29th, to Sunday, October 2d, were spent with the ERIE, PA. Circle. On the three week-day evenings a series of doctrinal classes was held on the subject of the Decalogue. First were presented teachings concerning the Ten Commandments as being the first fruits of the Word and of the church, and the complex of all things of religion; also concerning them as the Covenant between the Lord and man. Then their holiness was made the special subject, by consideration of the teaching in Doctrine of Life, no. 55, where it is said, "That they were most holy can appear from this, that Jehovah Himself, that is, the Lord, descended upon Mount Sinai in fire and with angels, and thence promulgated them with the living voice." Application of what is here adduced from the Letter of the Word was made according to its spiritual signification to the need of our realization of the holiness of the Decalogue, and indeed of the entire Word of which it is the complex. In approaching the Word, our hearts and minds must be lifted to the Lord in heaven, signified by the top of Sinai. It is from Him out of heaven that the Word is given. It must come to us thence as His living voice. And a our endeavor must be to know the Word as it is in heaven, and as now revealed in the Heavenly Doctrines. From our earth, where we stand at a, the foot of Sinai, and where the Word, in its Letter comes to us from the is Lord, we must look to heaven, to the top of Sinai, where is the Word as to its spirit and soul, given by the Lord to the angels.-At the classes the attendance was nine, ten and six respectively. And at the services on Sunday afternoon thirteen were present, eight of whom partook of the Holy Supper. Three of the regular attendants at our meetings were missing: Miss Ruby Evans, who is a student this year at Ohio University, of Athens, Ohio; and Carl and Marion Soneson, two of the young people, who are pupils at the Academy Schools in Bryn Athyn.

     After a few days with friends near Erie, I went to NILES, OHIO, On Wednesday, October 5th. The next day, in the afternoon, instruction was given the young daughter of Mr. and Mrs. Herbert Williamson. And in the evening we went to YOUNGSTOWN, ten miles distant, where a doctrinal Class was held, with eleven present.

     The teaching concerning the holiness of the Decalogue, and thence of the entire Word, was again presented though in briefer form than at Erie. This gathering was a most delightful occasion for all who were present.

     On Friday evening at PITTSBURGH, I attended the annual meeting of the Society, and enjoyed observing how great was the freedom of discussion of the subjects that were considered, but more still, the firm determination of all to carry on the church uses to the fullest possible extent during the depression now prevailing. On Sunday it was my privilege to address the Sunday School, preach at the Services, and conduct a class in the evening.
     F. E. WAELCHLI.

     SWEDEN.

     At the end of last July and the beginning of August I spent three week in Jonkoping in order that I might give instruction in Religion to the six sons and two daughters of Mr. and Mrs. Ryno Sigstedt. This was according to a plan mentioned in my last report, published in your June issue, p. 281, after my visit in March, at which time the three older sons made their confession of faith. At that time I also gave a lecture in Jonkoping at which Mr. and Mrs. Gunnar Nilsson became interested in the Doctrines, and their three daughters wished to join the class for religious instruction during my summer visit. Two boy friends of Karl Sigstedt also wished to attend. In addition, the fianc?e of the eldest son of the Sigstedts, Mr. and Mrs. Svalm and one of their daughters, also an elderly lady, Mrs. Karlson, and a young friend of hers,-all of these, besides Mr. and Mrs. Sigstedt and Mr. and Mrs. Nilsson, wanted to attend classes.

572

     I therefore divided them into two classes, one for five children, who were given instruction two hours every day (morning and afternoon), and the other for nine young people and eight adults, meeting nearly every evening except Sundays, when we held a service of worship. The five children usually attended the adult classes too, coming of their own free will, and I have never had a class of children so much interested; and I believe I may say the same of the adults. At the classes in the evening I have, in a series of talks, a general outline of the Heavenly Doctrines, and also set forth something of the internal sense in the Holy Scriptures. It was like sowing the seed in the "good ground,"-open minds, very receptive. During the winter, Mr. Karl Henrik Sigstedt will continue the instruction of the children, and I have supplied him with the Sower Notes for his guidance. I hope to visit them next summer for a longer stay than this year.
     GUSTAF BAECKSTROM.

     BRYN ATHYN.

     The new season of activity in the Bryn Athyn Society has been marked by exceptionally large congregations at the services in the cathedral. The morning worship on October 2d commemorated the Dedication, and there was a service of praise in the evening. On October 9th the children's services were resumed.

     Following the first Friday Supper in the Assembly Hall on October 7th, the annual meeting of the Bryn Athyn Church was held, with reports and the election of officers. Bishop Pendleton gave a brief address in which he dwelt upon the value of a regular attendance at worship. On two subsequent Fridays, the Rev. Hugo Lj. Odhner conducted the doctrinal classes, dealing with "Some Principles of the Academy." A special meeting of the Society after the supper on November 4th approved the recommendation of the Board of Trustees to close the Assembly Hall for an indefinite period as an economy measure. The Auditorium in De Charms Hall will be used for meetings in the emergency.

     Academy Schools.

     The fifty-sixth school year of the Academy of the New Church opened with exercises in the Assembly Hall on September 21st. Bishop de Charms spoke to the pupils of the Elementary School on the subject of "Work and Play," and Bishop Pendleton addressed the students of the higher schools in words of welcome and of wise counsel for the coming year's work.

     On Thursday evening, September 22d, before a large audience in the Assembly Hall, Mrs. Rosalba de Anchoriz Joy, of Providence, R. I., presented one of her Paravent Players, Miss Ardis B. Ailing, in three dramalogues, the subjects being from the Apocrypha: "Miriam and Saul," "Naomi and Ruth," and "The Song of Solomon." Mrs. Joy gave an interesting explanation of her aims and methods in preparing these representations, and stated that Miss Alling had twice visited the Holy Land in her study of the costumes, etc., of the Biblical period. An appropriate musical accompaniment was furnished by the Synnestvedt Trio.

     The President's Reception on Friday evening brought together the usual throng of students and friends of the schools in happy social reunion after the summer vacation.

     Charter Day.

     The program of events in celebration of Charter Day followed the order of previous years, opening with the procession to the cathedral and service of worship on Friday morning, October 28th. The address this year was delivered by the Rev. Reginald W. Brown, who spoke on "the Spiritualization of Natural Uses." In the afternoon, the Academy football team defeated the Church Farm School (Episcopal) by the score of 63-0.

573

     In the evening, the Charter Day Banquet opened with the presentation of an extraordinarily large birthday cake in honor of Mr. Walter C. Childs, the only living Founder of the Academy. The light of the many candles illuminated the farthest corners of the Assembly Hall as Mr. Childs acknowledged the gift amid the birthday songs and greetings of the guests.

     Mr. Eldric Klein, toastmaster, called special attention to the significance of Charter Day as a reminder of the relations of the Church and Academy with the State. It is the day when the State made formal recognition of our purposes, and pledged its protection of them. He then asked Dean Doering to read the treasured document of the Charter, a ceremony of great interest to all present. In the speeches that followed, the Rev. R. G. Cranch spoke of "The Relation of the New Church to its Economic Environment." He stressed the motive of use as that which should guide the New Churchman in forming opinions on political and economic grounds. The function of government is the protection of its citizens in the performance of uses. Use is the only fair means of the distribution of wealth. Mr. Winfred Hyatt, introduced as "the most modest member of the class of 1910," read thoughtful paper on "The Cultural Environment of the New Church." He showed that soundness of doctrine and of individual faith remove all dangers of influences from decadent cultural environment. Art continues to flourish long after religion declines; yet it is demonstrably true that where the spiritual mind is opened through religion the natural mind is elevated, and where the spiritual mind is closed the natural tends ea to become corporeal and sensual.

     The Rev. F. E. Waelchli spoke on our "Civil Environment," emphasizing the fact that the Two Great all Commandments are at the center of civilized life. Even if one cannot love one's country on account of its of spiritual good, one can love its moral and civil good, so far as these do lay not depend upon the spiritual good. Hence those of different religions may abide in one country. Nevertheless, because the end of Providence of is the salvation of men, we should love the Church above all.

     Bishop de Charms spoke of the "Academy and its Educational Environment." He pointed out that Unitarianism, the modern form of Arianism, rules the educational thought of the modern day. The denial of hereditary evils, and other false tenets, have made great changes in modern education. Educators are enthusiastic and earnest, but are in a state of chaos. Hence it is hard to tell what is good and what is bad in their systems. But the Academy has been and will be successful because of its spiritual environment, which, like the invisible army of Elisha, will protect it as long as we remain true to our faith.

     The speeches were interspersed with songs, including some of the old favorites by Mr. Walter Childs. Mr. Klein is to be congratulated upon his inspiring program, and Mr. Heilman for planning and arranging the menu, which was unusual and fine.

     The tea in Benade Hall on Saturday afternoon, and the splendid dance in the evening concluded a very successful celebration.

     GLENVIEW, ILL.

     The attendance at our Friday Classes so far has broken all former records. The congregational singing practice after class has also been resumed. This has been a custom with us of fifty years' standing, and our hearts turn with affectionate memory to Father Orlando Blackman, who conducted these singing practices for many years during the earlier period of our society. In all kinds of weather, and no matter how tired he might be from his arduous duties as Superintendent of singing in all the Chicago public schools, he would not miss being with us.

     Our choir is also progressing satisfactorily. It is now composed of young persons only,-a hopeful sign for the future.

574

The four parts are now well balanced, and if the members maintain their interest and cooperation as they have begun this year, their leader, Mr. Jesse V. Stevens, will soon have a well-trained body of singers, with growing vocal powers and ability, thus increasingly adding enjoyment to our Sunday worship.

     The community garden has just wound up a successful season with the gathering of the last root-crops and the clearing of the land, the use of which was so kindly granted us by the Nelson Nursery. Another day in the Park was contributed by our man-power, and much firewood was thus made available for those wanting it.

     Recent visitors in the Park have been: Mrs. R. H. Adams and Mrs. Spangler, of Bryn Athyn, visiting Mr. and Mrs. Hubert Nelson; Mrs. Mary J. Bostock, of Bryn Athyn, visiting her sister, Miss Susan M. Junge; and Mrs. Kenneth Synnestvedt (Beatrice Nelson), of Bryn Athyn, who, with her baby, has been visiting her parents, Mr. and Mrs. Alvin E. Nelson. Miss Rosamond Brown, of Bryn Athyn, who is a student at Northwestern University, Evanston, Ill., has joined the choir.
     J. B. S.

     LOS ANGELES, CALIFORNIA.

     The Los Angeles Society is fortunate in gaining temporary residents and visitors from time to time, and less fortunate in losing them. Throughout the summer we have enjoyed having Mr. Ormond Odhner with us, and greatly regretted his returning to school in Bryn Athyn, along with the Davis boys who motored back in September. We hope Mr. Odhner will not lose too much of his "California" spirit.

     Mr. and Mrs. Paul Streich, Jr., and their three children arrived in Los Angeles during June, and we felt as if now, indeed, we had gained an addition to our group. Owing to the immaturing of plans, however, they were forced to return to Illinois in September, and we feel a real sense of loss at their going. During their stay, Mrs. Streich and the three children were baptized into the New Church, and we feel sure that on this account their stay here was not in vain.

     Services of Divine Worship and Doctrinal Classes are being held as usual, with an increase this year in attendance at the classes. Besides the Los Angeles classes, we might mention here that the Pastor has inaugurated classes in Long Beach and Glendale for the benefit of members of the Los Angeles Society and friends who are able to attend few or any of the Los Angeles activities. The Pastor also gives instruction to two groups of children, one group weekly and the other monthly. It is necessary for him to go to these homes, as the distances prevent the children from attending.

     The men's meeting, started in early summer, has been progressing very favorably. There has been a very good attendance and great interest shown. Papers on various subjects have been presented by members of the meeting.

     The semi-annual meeting of the Society was held on Thursday, October 13th, at the home of the Stoll-Matthias family. Miss Mildred Stoll and Mr. Edward Matthias were elected Secretary and Treasurer respectively for the coming year. Following the meeting we celebrated Gabriel Church Day with entertainment and refreshments. A large cake with four red candles showed the age of our still young society. This graced the center of the table, which was beautifully decorated with red and white colors. Misses Evangeline Iler and Laura Matthias were the committee in charge.

     The Saturday preceding Hallowe'en was marked by a rousing costume party at the home of the Fred Davises. The usual, and some unusual, stunts were put on, and much hilarious fun was enjoyed by all.

575

Rev. and Mrs. H. W. Boef were host and hostess on this occasion.

     At the time of writing we are looking forward to a Thanksgiving Dinner which we are planning to have together at the Davis home.
     V. G. B.

     CHICAGO, ILLINOIS.

     After the Summer vacation, services were resumed in Sharon Church on the second Sunday in September, and on the following Sunday we had the quarterly administration of the Lord's Supper. While the attendance at worship had fallen off a little with the depression, it has improved during the month of November, and nearly fifty were present on each of the last two Sundays. Having so few babies in our congregation, we all greatly enjoyed the baptism, on November 13, of the first son of Charles and Ethel Rae (Hutchinson) Lindrooth.

     The first Friday supper and class of the season was held on October 7th. The doctrinal instruction at the class is from the work on Heaven and Hell, and seems to be much enjoyed.

     We had the pleasure of a visit from Bishop Pendleton on Monday, October 17th, following the District Assembly at Glenview. He gave us an address on the subject of the Glorification of the Lord's Human, treating especially of the fact that it was reciprocal. As the Father glorified the Son, the Son glorified the Father. Afterwards, coffee and sandwiches were served, and there was a very pleasant social sphere.

     At the monthly meetings of the Ladies' Auxiliary the pastor has begun reading from Mrs. Block's work, The New Church in the New World.

     We had a delightful Hallowe'en Party on October 31st. Our room was appropriately and elaborately decorated by Miss Eugenie Headsten and Miss Esther Cronwall, who had also arranged a busy and highly laughable program, many being dressed in sheets and masks.

     The society mourns the loss of Mr. Frank W. Young. On election night, November 8, he was crossing the street near his garage in the rain, with an umbrella held close over his head, when he was hit and run over by an auto. The boys who were driving knew him and took him to a hospital, but he was badly hurt, and survived only thirty-six hours. Mr. and Mrs. Young lived more than twenty miles from the church, but were regular attendants when health and other conditions permitted.

     COVERT, MICH.

     Services were held during the Summer at the union New Church Meeting House on the eastern shores of Lake Michigan, near Covert and Palisades Park, Mich., where a number of New Church people have cottages. I conducted services and preached on four Sundays in August and the first Sunday in September, the congregations being somewhat larger than last year. We also began there the use of the General Church Liturgy, together with the General Convention Magnifcat.
     W. L. GLADISH.

     ACADEMY ENROLLMENT;

     For the fifty-sixth school year of the Academy of the New Church, 1932-1933, the enrollment in the various departments is as follows:

Theological School      3
College                28
Girls' Seminary           42
Boys' Academy           39
Part Time Students      23
Special Students           7
Elementary School      119
Total                321

576

ANNUAL COUNCIL MEETINGS 1932

     Announcements.

     The Annual Meetings of the Councils of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa., from January 30th to February 4th, 1933.

     The Philadelphia District Assembly will meet on Friday Evening, February 3, 1933.

     All who expect to attend the above meetings are requested to notify Miss Florence Roehner, Bryn Athyn, Pa., in order that arrangements may be made for their entertainment.
     WILLIAM WHITEHEAD,
          Secretary, Council of the Clergy.