FOLLOWING THE INDICATIONS OF PROVIDENCE        GEORGE DE CHARMS       1945


New Church Life

A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG.


January, 1945

Following the Indications of Providence.
     An Address     George de Charms 1
     Gratitude     Alfred Acton 10
Elevating Spheres of the Lord.
     A Sermon on Luke 12: 32     Walter E. Brickman 11
     The Lord is God     W. L. Gladish 18
South African Mission.
     Ministers' Meetings, July 12-18, 1944     F. W. Elphick 21
     Brought to the Light     Johnson Kandisa 27
Editorial Department.
     Swedenborg and the Angelic Language     30
     His Unique Experience.
Speech in the Golden Age.
Military Service Committee.
     Roll of Honor     37
     Our Men and Women in the Services     38
Church News
Announcements     48
Annual Council Meetings-April 9-14, 1945.


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THE GENERAL CHURCH OF THE NEW JERUSALEM
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Rev. W. B. Caldwell, Editor. Mr. H. Hyatt, Business Manager.
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February, 1945

Prayer and War.
     An Address on National Day of Prayer     F. W. Elphick 49

The Keys of the Kingdom.
     A Sermon on Revelation 1: 18     George de Charms 54
Rev. Richard Morse.
     Photograph     60
Memorial Address     W. Cairns Henderson 61
Memorial Resolution     66
Autobiographical Sketch     67
Free Will and Spiritual Life
     Gilbert H. Smith 71
Editorial Department.
     The Ark of Noah-Discovery by Airplane Claimed     78

Military Service Committee.
     Roll of Honor     84
     Our Men and Women in the Services               
     Obituary: Private Jeremy Leonard      89

Church News                              
Announcements     96
     Annual Council Meetings-April 9-14, 1945.

March, 1945


The Four Horsemen of the Apocalypse.
     A Commentary     E. E. Iungerich 97

Liberation by the Lord's Victory.
     An Easter Sermon on Revelation 5:9     Gilbert H. Smith 106
Religion in the Ranks     Richard R. Gladish I 13
Man As A Use. An Address     Alan Gill 121

Editorial Department.
     Languages of the Nations.
     Unity and Variety of the Spiritual Language     125

A Pathfinder in the Study of Morals.
     Review of "The Moral Life" (Odhner)     F. E. Gyllenhaal 131
Military Service Committee.
     Our Men and Women in the Services          134
     Corresponding Chaplain     George de Charms     134
Church News          135
Announcements
     Baptisms, Marriages and Deaths          143
     Annual Council Meetings-Program          144

April, 1945

The Gate of the Enemy.
     A Sermon on Genesis 22: 17     George de Charms     145
Our Daily Intelligence     David F. Gladish     151
The Apocalyptic White Horse          156

The Four Horsemen of the Apocalypse.
     II. The Red Horse     E. E. Iungerich 157

Annual Reports.
     Secretary of the General Church     Hugo Lj. Odhner     165
     Council of the Clergy     Norbert H. Rogers     169
     Editor of 'New Church Life'     W. B. Caldwell     176
     Corporation of the General Church      Edward H. Davis     178
Military Service Committee.
     Roll of Honor          179
     Our Men and Women in the Services          180
Church News          184

Announcements.
     Baptisms, Marriages and Deaths     191
     Annual Council Meetings-Program     192

May, 1945


Masters or Servants.
     A Sermon on Luke 22: 24-26     William Whitehead 193

The Four Horsemen of the Apocalypse.
     III. The Black Horse     E. E. Iungerich 202

Musical Forms in Our Worship.
     Sources and Origins     Besse E. Smith 210

South African Mission.
     A Visit to the Transvaal     F. W. Elphick 220

Editorial Department.
     The Three Wise Men of Cologne     225
     Partaking of Both Elements     227

Military Service Committee.
     Roll of Honor      229
     Our Men and Women in the Services     230
Church News     234

Announcements.
     Baptisms, Marriages and Deaths     240
     Academy Joint Meeting-June 11, 1945     240
     Canadian Northwest.     240

June, 1945


The Sign for the New Church-Enlightenment.
     New Church Day Address     F. P. Gyllenhaal 241

The Four Horsemen of the Apocalypse.
     IV.     The Pallid Horse     E. E. Iungerich 246

ANNUAL COUNCIL MEETINGS.
     Council of the Clergy Sessions     Norbert H. Rogers 254
Providential Leading Through Ultimates.
     Public Address to the Clergy     Ormond Odhner 256
Joint Council Session     Hugo Lj. Odhner 270
Military Service Committee.
     Roll of Honor     280
     Obituary: Arthur Leslie Evens     281
     Obituary: Carl Land Hansen     281
Church News     282
Announcements     288
     Academy Joint Meeting-June 11, 1945     288

July, 1945


The Way to Heaven.
     A Sermon     Alan Gill 289

In Memoriam.
     Franklin Delano Roosevelt. An Address     Hugo Lj. Odhner 296
"The War Department Regrets..."     William R. Cooper 301
Some Post-War Aims for New Church Schools.
     Address at Educational Council     William Whitehead 306

Editorial Department.
     A Plea for New Church Schools     317

Reports.
     Educational Council     Morley D. Rich 320

Military Service Committee.
     Roll of Honor     324
     Our Men and Women in the Services     325
Church News     329
Announcements.
     Baptisms, Marriages and Deaths     336

August, 1945


Now We Believe.
     A Sermon on John 4:42     Norbert H. Rogers 337

A Talk to Children.
     Forgiveness     Ormond Odhner 344

Offertory Bowls for the Bryn Athyn Church.
     Description     George de Charms 348
     Photographs     349, 351

Principles of Swedenborg's Philosophy.
     Address at the Educational Council     Hugo Lj. Odhner 352

Looking Ahead.
     Academy Commencement Address     George Kendall Fiske 363

Cruelty and Its Origin.
     An Address     Martin Pryke 367
Church News     374

Announcements.
     Baptisms, Marriages and Deaths     384

September, 1945

The Eagles and the Carcase. A Sermon     Martin Pryke 385
Victory Day Address     Hugo Lj. Odhner 391
The Tools of Evangelization     Andrew R. Klein 396
Rev. Homer Synnestvedt.
     Portrait     402
     Memorial Address     George de Charms 403
     Biographical Sketch     407
Crossing the Jordan     Spiritual Diary 410
South African Mission.
     "Umcazi" (The Expositor) and Mission News     411
Editorial Department.
     Deliberation     413
     A Book of Sermons     419
     A Missionary Pamphlet     420
     New Swedish Version of "Heaven and Hell."     420
Military Service Committee     421
Church News     426

Announcements.
     Charter Day-October 19, 20, 1945     431
     Baptisms, Marriages and Deaths     432

October, 1945


The Protection of Innocence.
     A Sermon on Matthew 18: 6     Hugo Lj. Odhner 433
The New Church and Our Times of Reconstruction.
     An Address     F. W. Elphick 440
The Pomegranate With Golden Seeds.
     A Story for Children     Amena Pendleton Haines 447
The Life that Leads to Heaven.
     A Radio Talk     Gilbert H. Smith 450
Death and Resurrection.
     I. Death     Ormond Odhner 455
Editorial Department.
     Post-War Reflections     465
     Filipinos and Neighborly Love     William Fay Boericke 469
     New Swedish Version of "Heaven and Hell."     471
Photograph.
     Group at Colchester, June 24, 1945     472
Church News     474
Announcements.
     District Assemblies and Episcopal Visits     479
     Charter Day-October 19, 20, 1945     479
     Baptisms, Marriages and Deaths     480

November, 1945

A Feast of Peace.
     Sermon on I Kings 3:15     P. R. Cronlund 481
Victory-What of the Future?     Sydney B. Childs 487
Stories for Children     Amena Pendleton Haines
     The Silver-Leaved Grapes     493
     Prisoners of Hope     495

Death and Resurrection.
     Part II: Resurrection     Ormond Odhner 497

Canadian Northwest.
     A Pastoral Visit     Karl R. Alden 506

Editorial Department.
     The Sun and the Earth     519
     New Books     523
     Church News     524

Announcements.
     Baptisms, Marriages and Deaths     527

December, 1945

Charter Day Address     Alan Gill 529

Story for Children.
     The Copper Twigs     Amena Pendleton Haines 537

The Father in the Home.
     An Address     F. E. Gyllenhaal 540

Editorial Department.
     Early American Periodical: "Christian Neighbor"     5~7

Photographs.
Canadian Northwest     554
New Church Day Celebration in London     556

Directory of the General Church.
     Officials and Councils     557 The Clergy                              
Church News     562
Announcements.
     General Assembly-June 15-19, 1946     575
     Council Meetings-January 24-26, 1946          575
     Western States     575
Baptisms, Marriages and Deaths     576


NEW CHURCH LIFE
VOL. LXV
JANUARY, 1945
No. 1
     (Delivered at Local and District Assemblies, 1944.)

     The heart of religion is not faith but life. It is not what we believe but how we live that determines our destiny in the eternal world. And the life that leads to heaven is a life according to the will of God.
     All men, of whatever religious persuasion, whether Christian or Gentile, intuitively recognize the importance of an upright life. This is true even of those who profess the doctrine of salvation by faith alone, in that the; regard good works as the necessary fruits of a belief in Jesus Christ. All religions unite in acknowledging that an upright life is a life in obedience to the will of God. That which divides the church is a wide divergence of view as to how we may know what the will of God is, in order that we may live according to it. For the purposes of God are deeply hidden. His thoughts embrace the entire universe of stars and planets, countless light years beyond the narrow limits of man's vision. The ways of His Providence look to an eternal future far transcending every possibility of human imagination. As He Himself declares through the mouth of the prophet, "My thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." (Isaiah 55: 8, 9.)
     The will of God with reference to man's life is indeed revealed in the Word. In its most general form it is expressed in the Ten Commandments. The entire Old Testament is but an amplification of these Commandments. Superficially it illustrates their meaning as applied to the national and religious life of the Jewish people before the Lord came into the world. More deeply understood, it sets forth their application to the varying states of human life in all age; and with every people. The Lord Himself pointed to this deeper meaning, and explained it in a general way in His teachings and parables as recorded in the Gospels.
     And now, in the Writings, we are given the spiritual import of both Testaments. Here the Ten Commandments are probed more deeply still, and vast hitherto unsuspected treasures are brought to view. The will of Goal is here laid open with unprecedented fullness. The true nature of the Divine Being, the process of His creation, and the laws of His operation in the universe; the true nature of man, his relation to God, and the mode of his redemption and salvation:-all this is set forth in rational terms, with clear and unanswerable logic. And from this reservoir of revealed Truth we may now draw forth-innumerable principles to guide our conduct in every phase of our life.
     Yet the fact remains that the meaning of the Divine Commandments, in specific application to the practical problems that continually press upon us for solution, is nowhere given. We are called upon every day to make crucial decisions. Many times each day we are faced with the necessity of choosing between alternate courses of action. For the most part this choice appears to be of little consequence, and only occasionally do we realize its great importance. But the sum total of all our choices, both great and small, determines both the rate and the direction of our progress. Indeed, it weaves the fabric of our thought, molds the form of our emotions, fixer the pattern of our habits, thus determining the very nature and substance of our life, And still, in making these decisions, the Lord gives us no unmistakable guidance. Nowhere in His Word does He tell us what to do. In every instance we are compelled to choose according to our own best human judgment,-a judgment that is extremely prone to error, being limited by imperfect knowledge and experience, readily influenced by superficial appearance; clouded by emotions whose roots of self-interest are often deeply concealed even from ourselves in the unconscious recesses of our minds.

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     It is a fact worthy of profound reflection that, although the will of God in general terms is set forth in the Word, although His laws are amply explained in the Heavenly Doctrine, yet at this critical point-the point of actual impact upon the world about us, the point at which decisions must be made and the course of our development determined,-here the will of God remains unknowable. Whatever choice we make, we can have no direct assurance from the Lord as to whether it is right or wrong. This being the case, how can we live the life of religion? How can we he expected to act in harmony with the Lord's will when we have no means of knowing, in any practical sense, what it is? How can we regard the teaching of the Word otherwise than as a beautiful vision in the clouds,-a theory without foundation in reality? Does it not forsake us at the very moment when we need it most?
     Troubled by these questions, men become restless under doctrinal instruction. They look for positive answers to their immediate problems. They demand what they regard as "practical" teaching, insisting that the Lord shall tell them what to do. To this demand there is no satisfactory response. None can be discovered in the Word; and every attempt to fashion one by human interpretation proves to be inadequate. Why should this be so? And how, in spite of it, can the Lord actually lead men in the way to heaven?
     There is a saying widely current throughout the Church that affords a simple answer. It is that we must "follow the indications of Providence." With whom this saying originated we do not know. In vain have we searched for it in the Writings. Indeed, the teaching there would appear to contradict it, for we are told that Providence can never be seen in the face, but only in the back. It cannot be seen in the present, but only in the past. In the pages of history, in the happenings of our lives as seen in retrospect, we may catch a glimpse of the Lords providential leading. But the fact that this is possible only some time after the event would seem to rule out any indications of Providence" capable of directing our judgment with reference to circumstances immediately confronting us. In spite of this seeming contradiction, however, we clearly perceive that there must he such indications. Without them the oft-repeated teaching of the Writings that religion is of life would have no meaning. It behooves us, therefore, to know what these "indications of Providence" are, and how we may learn to follow them.

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     Of this we may be sure,-they are not in the nature of obvious and specific instructions as to what we ought to do. Whoever looks for such immediate Divine guidance by means of some "inner light," a "voice from within," or any intuitive dictate, will either fail to find it, or will be deluded by a false appearance of it. In saying this we would by no means question the validity of Divine Revelation. The Lord did speak by an internal dictate to the prophets through whom the Word was given. He told them what to say and what to write. He commanded them to do specific things. So also He did to the "angel of Jehovah" through whom He appeared to men and spoke with them in ancient times. But both with the angel and with the prophet this was a temporary state induced for the sake of a special use,-the use of imparting the Word to men. This state of inspiration was quite apart from the personal life of the one inspired. While it lasted, his individual will was laid asleep. His mental faculties were withdrawn from all self-control, so that it was not he who spoke and acted, but the Lord by means of him. Whatever is said or written or done in this state is the Lord revealing Himself, making known His will. It is His Word. But, as we have already pointed out, the Word never tells us what we delight to do in any given case.
     There is such a thing as an inner voice. Sometimes in response to prayer, in moments of deep reflection, or when the mind has been divested of all consciously directed thought, an intuitive impulse, or a perceptible dictate, may be experienced. It does not always come; but if our endeavor to receive it becomes habitual, the attempt will be rewarded with increasing frequency. It is not difficult to persuade one's self that this is a sign of a special Divine Presence-a token of the Lord's personal leading. Some regard it as an inspiration of the Holy Spirit, an individual manifestation of the will of God. They really come to believe that the life of religion consists in faithful obedience to this inner voice." But this is a vain delusion, for we are taught that such impulses are never given by the Lord. They come from evil spirits who delight in dominating over others. Against the malign influence of such spirits the Writings give us needed warning. They tell us that by these promptings a subtle appeal is always made to man's lower nature. They rouse his natural affections, his selfish loves and worldly ambitions, disguising their real nature, and persuading him that they are good]. They seize upon whatever the man most secretly desires, and picture its achievement in his imagination.

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In this way they kindle emotions that distort the reason. At the same time they induce a sense of personal goodness, and of a security under miraculous Divine protection that blinds him to his own faults. Removing the necessity for rational judgment, and taking away all sense of responsibility, they destroy the very foundations of human freedom.
     Even if this kind of leading were good even if it brought us from the Lord Himself counsel infinitely wise-is it not evident that, so far as a man came to rely upon it, he would cease to be a man? That which distinguishes human life, and sets it apart from a mere animal existence, is, after all, the ability to think, to reason, to judge, and from will to act according to such judgment. From this arises all sense of freedom, the joy of aspiration and discovery, the thrill of achievement, the satisfaction of acquired skill, and the delight of use well done. Of such delights as these truly human happiness consists. The very happiness of heaven depends upon them.
     Divine blessings imposed upon us by obvious necessity, without any possibility of choice, without the need for thought or effort on our part, could yield no such heavenly reward. Yet this is the reward, which the lord, from His Infinite Love, seeks to impart. He would give to man His own Divine Life, together with all its blessings, not as something forced upon him, but as something man himself has freely chosen, something he has won by struggle and sacrifice, something that on this account appears to be entirely his own. This is the reason why the Lord so perfectly conceals His Providence.
     The very essence of man's life resides in the faculties of liberty- and of rationality wherewith he has been endowed. For him the joy of life flows of necessity from the exercise of these two faculties. Through their exercise, if they are rightly used, man receives a perpetual increase of intelligence and wisdom from the Lord And, together with these, he receives an ever greater capacity for use, with its heavenly delights. If man were obviously led by some Divine dictate, he would be deprived of every incentive to exercise these faculties. He would have no need for knowledge. Why, then, should he learn? Without the responsibility of choice, discriminating judgment would be useless to him. Why, then, show he struggle to understand? Spurred to no effort, his mind would become atrophied by idleness.

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It is not for this that the Lord created him with the ability to think and will. On the contrary, the Divine Providence so operates as to encourage man ever to increase his knowledge, ever to strive for deeper understanding, ever to develop in full freedom his human faculties. For only thus can he be truly blessed. This is why the Lord, in all that He does for man, acts most secretly, insomuch that Isaiah said of Him, "Verily Thou art a God that hidest Thyself, O God of Israel, the Savior." (Chapter 45: 15.)
     Nevertheless the Lord leads man: and He does so by the inclinations of His Providence Although it is unseen, this leading is most real. It is continuous from moment to moment, governing even the least particulars of man's life. We are taught, "there are thousands and thousands of arcana, of which scarcely a single one is known to man, whereby man is led by the Lord." (A. C. 9336.) Some of these arcana can be known only to the Lord, while others belong to the wisdom of the angels. These latter are contained in the internal sense of the Word, and they are now laid open in the Writings for our instruction, although we are capable as yet of understanding them but dimly.
     This much is clear: the Lord leads according to man's free choice. He continues to lead, whatever the choice is, whether it be right or wrong. He foresees every possibility of choice, and provides for it, so bending all things that they may be conducive to man's spiritual and eternal welfare. He does this by subtly moving man's affections, exerting a gentle pressure, especially upon his deepest all dominating love, and this without man's having the least realization of it. As a man loves, so he thinks, and so he endeavors to act. Unconsciously to move the love is therefore to move the whole man, while yet preserving a sense of freedom.
     This is a matter of universal human experience. It is the secret of all human leadership in civil life, in business, or in social affairs. Here leadership does not consist in ruling by direct command. To do this destroys freedom. It deprives others of responsibility. It makes them feel that they are being treated as servants, or as slaves. Against this all men secretly rebel. They either refuse to obey or they do so grudgingly because they have to. He who would lead in such a way as to receive willing and enthusiastic cooperation must do so, not by command, but by suggestion.

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He must know men hopes and aspirations. He must be aware of their desires, and suggest the means of their attainment. If, then, they accept this suggestion, they will respond freely, not because they must, but because they choose to do so.
     We are told that the Lord leads man in spiritual things very much as one man leads another in civil life. (A. C. 4366.) The truths of His Word are not given as specific command; but rather as Divine suggestions indicating how man may attain the use and happiness of heaven. These man is free either to accept or to reject. If the heart is ruled by love to the Lord, the mind is disposed in freedom to accept them from a desire to cooperate with the Divine will. Such a one is led in Providence through experiences that deepen this love, rendering it stronger and more constant. This love the Lord can subtly move from within in such a way as to direct man's thoughts to the truth of the Word, and to impart a perception of their meaning in application to the particular circumstances of his life. By this means his judgment can be influenced in the direction of a right choice. If, on the other hand, evil loves prevail, the mind is disposed either to reject the truth, or in outward appearance to accept it for the sake of attaining some selfish and worldly end. In this case, Providence leads men through experiences Divinely calculated to discourage these evil desires, to restrain them from without by fears and punishments, and, if possible, to insinuate their opposites. But this latter can be done only so far as man is willing to respond in freedom.
     This kind of leading requires that man act according to his best judgment. It places upon him the full responsibility of whatever choice he makes. By that choice, the operations of Providence, of necessity, are modified. For this reason it is said that "every smallest moment of man's life involves a series of consequences extending to eternity, each moment being as a new beginning to those which follow." (A. C. 3854.) One who makes a wrong decision cannot be led in the same way as one who chooses rightly. The Lord can only endeavor to lead him back by a circuitous route to the path he has forsaken.
     It is evident, therefore, how essential it is that man should exercise prudence in all the affairs of life. For it is not apart from this, but only according to it, that the Lord can lead him.

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But prudence must he exercised, not for the sake of self, but from love to the Lord. It must be exercised from a desire to protect what is true and just, and right. Concerning this we read:
     "If you wish to be led by the Divine Providence, use prudence as a servant and minister who faithfully dispenses the goods of his master. This prudence is the talent, which was given to the servants to trade with, an account of which they must render (according to the Lords parable in Matthew). Prudence itself seems to man as his own; and it is believed to be his own so long as man keeps shut up within himself the deadliest enemy of God and of the Divine Providence, which is the love of self. This dwells in every man's interiors from birth. If you do not recognize it-for it does not desire to be recognized-it dwells securely, and guards the door lest man should open it, and itself be cast out by the Lord. This door is opened by man by his shunning, as from himself, evils as sins, with the acknowledgment that he does so from the Lord. This is the prudence with which the Divine Providence acts in unity." (D. P. 210.)
     The essential thing in exercising prudence is that it shall be for the sake of use; that is, for the sake of the Lord, who is Use Itself, and who is present in all use. The Lord referred to uses, not to persons, when He said, "Forasmuch as ye have done it unto one of the least of these my brethren, ye have did it unto me." (Matthew 25: 40.) When man acts prudently from the love of use, the "Lord by His Divine Providence leads the affections of the man's life's love, and at the same time also the thoughts from which human prudence is derived." (D. P. 200.) In this way, from within, He guides man's judgement.
     From this teaching we conclude that the indications of Providence are not obvious instructions as to how we should act. They are very subtle things. They could never be formulated in words. They belong to the realm of love rather than to the province of thought. That which makes them effective in our life is nothing but the fear of God. By this we mean a fear born of love,-a fear lest we act contrary to the will of God. This it is that constantly holds self-will in check. It opens the mind to the influence of Divine teaching from the Word. It enables the Lord from within to touch our hear and to move our love, and thus in a thousand secret ways to guide our thought and direct our judgment.

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Then, although from ignorance we may choose unwisely, He still can lead us by our very mistakes, through trial and failure, to a deeper understanding and a more perfect love.
     Nothing blocks this Divine leading except a willful determination to get our own way. Wherefore, to follow the indications of Providence is nothing else than to shun self-will. In this connection the Writings state: In order that man may be led by the Lord, there must not be the least pertinacity in him." (S. D. 2994.) Here a careful distinction must be made between "pertinacity" and strength of purpose. It is not meant that man should be weak and vacillating, always doubting his own decisions, and retreating from them at the first sign of opposition. He must ever be persistent in support of whatever he believes to be right. But pertinacity is stubbornness,-the offspring of self-love. It induces an internal resistance to the truth of the Word, a stiffness in opposition to the Divine will. It renders man spiritually blind, and insensitive to the Lord's leading.
     The very opposite of this is the fear of God. This imparts a strength of purpose that is characterized by an internal gentleness, lest we oppose the Lord's will. It imparts patience, sympathy, and a regard for the freedom of others that makes one yielding in externals even while standing firm in internals. It constantly reminds us that, while the truth we are seeking to establish may be in itself correct, the time for its establishment may not be ready. It makes us shrink from forcing upon others even that which we are convinced is right, before they are prepared to receive it freely. It helps us to realize that, under Providence, the right will prevail in the Lord own time-a time that is beyond all human judgment to determine. It saves us from bitterness in the face of apparent failure, affording a refuge in the humble acknowledgment that the Lord, if we but trust in Him, will lead, in spite of every human failing, to an end far greater than our fallible imagination could envisage.
     This He will do, if we faithfully assume our responsibility to choose and to act from a love of use, and from a sincere regard for truth in the exercise of our best human judgment. Having done this, we should banish remorse for past mistakes as soon as we have learned the lesson they were intended to teach. We should refuse to worry about possible future events, but center our mind solely upon the task of meeting whatever personal responsibility may be required of us with integrity of purpose to use the Divine gifts of liberty and rationality as the Lord would have us use them.

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To maintain this attitude of mind keeps us in the stream of the Lord's merciful protection. It makes us sensitive to the subtle pressure of His guiding hand. It implements at every crossroad of our life the prayer, "Thy will, O Lord, not mine, be done." And this we believe is the very essence of what is meant by "following the indications of Providence.'
     READING: Isaiah 45: 5-20.
GRATITUDE 1945

GRATITUDE              1945

     "Thank you-so much!" How often these words, or words of like import, are uttered by one who has received a grateful favor! But what is within the words? How often are they merely the expression of delight at the fulfillment of some desire, an utterance of grateful self-love-an utterance which is the more earnest, as it were, according to the pleasure that it feels in the anticipation or realization of its delights Doubtless the utterance is sincere at the time, but it is a sincere expression, not of gratitude to the giver, but of satisfaction by the receiver. And if perchance the giver, at some other time, does something to offend or displease the receiver, how often is the latter prone to think ill of him, and even to speak ill! Such a form of thankfulness is merely the expression of love to another because he is the source of benefits to oneself. "If ye love them which love you, what reward have ye? Do not even the publicans the same?"-that is to say, such gratitude is felt by the evil as well as by the good.
     These reflections came to me on reading in the Writings concerning a newcomer in the world of spirits. Angels greeted him, and showed him every kindness. Doubtless he expressed his gratitude. But the ruling thought of his heart was, What can I do in return for so great kindness? This expresses the essence of all true gratitude,-the desire to do something in return, and, above all, the will not to injure.

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ELEVATING SPHERES OF THE LORD 1945

ELEVATING SPHERES OF THE LORD       Rev. WALTER E. BRICKMAN       1945

     "And I, if I be raised on high from the earth, will draw all unto myself." (Luke 12: 32.)

     In the natural sense the text refers to the Lord death and resurrection. In the spiritual sense it signifies elevation by glorification. The glorification was the complete union of the Lord's Human with His Divine. The result of this union was the reordering of the spiritual world the preservation of Divine law therein, the elevation into heaven of those who wore in the Lower Earth beneath the world of spirits, and the restoration of freedom of mind and body to the men of this earth. For man has freedom of choice, of good or evil, truth or falsity, only from the equilibrium that has been established between heaven and hell. (H. 590.) After the Lords glorification. His will to raise men into heaven was unobstructed, and His emanating sphere of attractive love (T. 350) was increased to the degree that the sun of heaven shone with sevenfold power and glory. Even literally His words were fulfilled, that "I, being raised on high from the earth, will draw all unto myself."
     From the Lord's Divine Human within the spiritual sun proceeds the attractive aura of elevating love. (D. L. W. 174-476.) This inflows immediately into man's human internal, the seat of his soul. It forms man's will and reason. It distinguishes him from brute animals. (A. C. 10284:3) It enables him to love God and believe in Him, to have heavenly affect ions and spiritual thoughts, or charity and faith, and by his faith and love to be conjoined to God and thus live to eternity. Thus he can receive intelligence and wisdom, and use them as if They were his own. By virtue of this faculty, every man, even the evil, lives to eternity. "Because I live, ye shall live also"; for "God is a God of the living, and not of the dead; for all live unto Him." "Whither shall I go from Thy Spirit, or whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in hell, Thou art there."

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He maketh His sun to rise on the evil and on the good."
     The sphere of the Lord elevates man's love to an affection for Divine things, but only as man responds to it as being from the Lord. Man has no life of his own. He is not self-creative. All he has is loaned to him by the Lord to use as though it were his personal property, but which he really only rents. Unless the Lord builds the house, they labor in vain that build it. Yet the Lord wants man, from free determination, to use the inflowing lift within himself as though it were his own, yet recognizing that in the Lord alone we live, move and have our being. For without me ye can do nothing Thus life from the Lord's sphere of love gives life to man and conjoins man to Him, elevating him out of himself, the good man by responsive love, the evil by fear of truths power and] penalty. The Lord's love is around hell, but inside of heaven. It preserves authoritative order and discipline in the hells, and elevates the minds of angels and regenerating men.
     Love is conjunctive and elevating. "And I, if I be raised on high from the earth, will draw all unto myself," that "where I am, ye may be also." Thus the Lord created man for heaven, in the constant sphere of elevating love.
     The second elevating Divine sphere is not one of love-not the magnetic, attractive aura-but the sphere of Divine Light and Wisdom. This sphere does not enter immediately into the will of angels or men, but into their understandings. It is that by which they can elevate their reason into a light above that which is outside of them. This sphere proceeds from the Word in heaven, and from the literal and spiritual Word among men. "In Thy light shall we see light." "By the Word of the Lord were the heavens made." Man, therefore, is born into the image of the Word,-the Divine Truth of the lord that makes heaven or heavenly minds. Angels receive the ether of light to quicken their intelligence. But even angels, as do men, require instruction in Divine Truths.
     From influent Divine light, the Word in heaven is alive. It is in immediate contact with the Lord; for He is within it. He incorporated all its truths into the mind of His Human by Divine perception as He read and meditated upon the Word during His life on earth. He saw the Word in Himself and Himself in the Word: for He was the Word made flesh and dwelling among men.

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So we see Him in its literal sense. But angels see the grace and truth-the celestial and spiritual light within the clouds of our letter even as we of the New Church, in the revealed Word of His Second Advent, behold the glory of the shining sun within the clouds.
     We do not see the Word in ourselves as the Lord did, but by its light we can see and know ourselves. "Thine eyes did see my substance, yet being imperfect, and in Thy book all my members were written, what days they should be fashioned, when as yet there was none of them." (Ps. 139: 16.) Thus the Lord's providence provides revelation of Himself and of man, and. by the truths of the Word in man's mind designs and orders his reformation and regeneration, knowing before his birth what his end will be, and for which he was deigned. This end is elevation to heaven and conjunction with the Lord.
     The Word is the real book of the soul. Its psychology is revealed by its spiritual sense. Every state of every mind is contained in it and revealed by it. Thus it can reach and elevate everyone. By the letter, read in a holy manner, its celestial and spiritual truths and goods rise into the celestial and spiritual heavens, and inspire the spiritual to understand the causes of things, their relation to the Lord and the Lord to them, and to activate the truths of the heavenly doctrines into clearer light. The effect upon the celestial is to produce states of greater love for the Lord, a deeper, holier worship of Him, and to love and to see the good from Him in others. Thus the Lord becomes present to the angels, and His sphere surrounds those who, in true humility, search the Scriptures, for in them ye think ye have eternal life, and they are they that testify of me." Thus the Lord second sphere of the enlightening ether elevates angelic and human minds into illustration through the Word, above man's native loves and thoughts, the things of his proprium and his hell, the "foes of his own household," of his natural mind.
     The celestial angels from love look through good to truth. They are perceptive of affections, and regard ends or motives, not so much the intellectuality of others, though they are mindful of it. Spiritual angels look from truth to good. They act from conscience, have clarity of illustration, enjoy doctrinal conversations, theological expositions, the play of the rational in spiritual things: and they look to the Word in everything of affection, thought, speech and action.

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Their delight is in seeing how Divine Truth forms good into use and happiness.
     There is yet another atmosphere of the Divine. This is formed by the union of the attractive aura of love and the enlightening ether of wisdom. It is the Divine proceeding in equal degree of both, and effecting the Divine presence in both angelic will and understanding. (R. 949:3.) In our Word it is called the "Holy Spirit." Until the Lord had fully glorified the Human, this sphere did not operate as it did afterward. Hence the Lord said to Mary Magdalene. "Touch me not; for I have not yet ascended to my Father. . . . I ascend unto my Father and your Father, and to my God and your God." (John 20: 17.) But that same evening the Lord, appearing in a closed room to the fearing disciples, gave them His blessing of peace, "and when He had so said, He breathed on them, and saith unto them, 'Receive ye the Holy Spirit!'" (John 20: 19, 22.)
     By the Holy Spirit the Lord is omnipresent with everyone. (R. 949:3.) It is the universal Divine sphere surrounding all in heaven. And by it the hells are kept in subjection. The Lord has but to move a little closer to the rebellious in hell, and terror takes hold upon them, and they flee into their dens of iniquity.
     Within this universal Divine sphere, and from it, comes forth the conjugial sphere of mutual love and the love of offspring. For the conjugial is born of the union of Divine Love and Divine Truth present with angels and men. The Lord can only be in what is His Own with them. The celestials, nearer in state to Him, are in love truly conjugial above all others, in greatest innocence, purity, sweetness, holiness, serenity and peace. For conjugial love is the fundamental of all human loves. Masculine man is a form of the understanding of this love; the feminine man is the love of this understanding, aided by perceptions and interior sensibilities beyond masculine knowledge, to obtain it, guard it, increase it throughout their marriage into eternity. A spiritually good wife is the custodian of love truly conjugial. With her, conjugial love and the church go hand in hand. The Divine proceeding from the Divine Human, operating upon conjugial love, elevates more nearly to the Lord than by any other love. This, too, the Lord meant when He said, "And I, if I be raised on high from the earth, will draw all unto me."

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     We have mentioned the Divine spheres of love and wisdom because they are actual forces. (T. 76g.) By them were the celestial and spiritual degrees and their corresponding heavens created, formed and established. For all angels were first men on earth, and from them were successively formed the celestial and spiritual churches in this world, called in the Old Testament Adam and Noah,-the Most Ancient Church and the Ancient Church. The most ancients were taught by perception through a knowledge of correspondences. They saw the Lord and heaven in all created things. The ancients had a symbolic Word fiat was full of representatives and significatives, formulated into doctrine by which they had conscience. When these two churches declined into evil, their corresponding hells also came into existence. The celestial love of the Lord and of Divine Good was then perverted by the opposite love of self and of evil; the spiritual love of Divine Truth and of heaven was perverted into the love of the world, of fantasies and false ideals. Thus the diabolic and satanic hells opposed the celestial and spiritual kingdoms of heaven, and strove, and are ever striving for dominion over the souls of men and of spirits.
     The Jewish Church was a recreant one. It was never a real spiritual dispensation, though the Ten Commandments were given to it, and its priests, judges and prophets taught and sought to spiritualize it. It was permitted to exist that the Old Testament in Hebrew might be written, and that heavenly truths, though covered, should be preserved within it.
     The Lord came into the world to judge and to end that Church, giving newer interpretations of its Word, and substituting for its central ceremonies,- circumcision and the paschal lamb, the rites of Baptism and the Holy Supper. He sought, by a more internal and rational presentation of its truth, to instruct His apostles and to send them forth, empowered by the enlightening Holy Spirit, to establish the Primitive or Christian Church. He performed a judgment upon the Jewish Church, and foretold that it would treat Him as it had treated the Word. It crucified the Truth and Him who was the Way, the Truth and the Life. By His life among men the historical Gospels were written, though after His resurrection the prophetic Apocalypse was incorporated into the New Testament. This book is solely for the New Church.

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Thus He completed and fulfilled the Letter of the Word, giving enough glimpses of its spiritual meaning to the end that men might see and acknowledge Him as the one and only God of heaven and earth, and that His Human is Divine and Holy.
     At that time the spiritual world was in disorder. The hells had encroached upon the lower heavens. Many souls of the dead could not be vastated, instructed, and raised into heaven. The simple good were held captive in the Lower Earth by hypocritical devils. But these good He released after His resurrection, when He cleaned out the Augean stables, reestablished the heavens, and reordered the hells. This was redemption by truth and salvation by have. Thus the text spoken by Him was a prophecy that was fulfilled]: for He, being raised on high from the earth, drew all the bound unto Him.
     The Primitive Church did not endure for long. It was destroyed in the Council of Nicea in the year 325 A.D. New doctrines, false and dangerous to human salvation, were devised. Finally, not one doctrine of the Word was left that was not perverted. Then was the abomination of desolation at hand. Then did the Lord have to make His final advent. He did this in the revelation of Himself in the Word of the New Church,-the celestial and spiritual senses of the Letter.
     To some it may seem strange that the Apocalypse, written by John in his old age, should refer to churches-Catholic and Protestant, or Reformed-that were established by creeds formulated centuries later. (R. 947.) But we must remember that the Lord foresees the end from the beginning-that infinite wisdom underlies the literal sense of prophecy; that time, spiritually considered, is only the measure of progressive states and stages: and that all previous revelation was introductory to His Second Advent as the Spirit of Truth that would make all things manifest.
     Truth is never out of date; it is ever present. This is why the Word has been preserved. Veiled for seventeen centuries, the Book of Revelation is preeminently for the New Church. Now the veil is lifted in the Apocalypse Revealed and the Apocalypse Explained. The heavenly Doctrine of the Lord is prophesied in it, and referred to in Chapter 10 as the book in the hoot] of the angel. (Verse 8. A. R. 481.) Thus angelic wisdom concerning the Lord, His Love and Wisdom His Providence, and all the other works, were by implication foretold many centuries before they were revealed and written for all time, to establish a crowning church, named by the Lord and heaven as "The New Jerusalem."

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     The form of the Writings is expository and philosophical, illustrated by angelic experiences of things heard and seen that testify to their Divine authenticity and truth. Thus the Lord, the Sun of righteousness, has come, to the end that He may be known, loved, and followed in His open Word. By these books there is elevation of mind, heart and life to the Lord in a true Christian religion.
     In the Word of the New Church the Lord has come as Divinely Rational. This means that He has uncovered the celestial and spiritual senses, which are above or within the Letter of the Old and New Testaments. This Word is not written by correspondences or appearances of truth. It is not a third testament. It is the living Soul of the Old and New Testaments. For though the Word is on a trinal plane, it is one and indivisible, as is man's soul, body and sphere of life.
     In these sacred books is the Divine Proceeding-the Holy Spirit of Divine Love and Wisdom. They are sacred writings by which the angels and all genuine New Churchmen are instructed, and by which they conscientiously live. Spheres of Divine substance and form emanate from them, and touch the spiritual substance and form of our own will and understanding, the effect of which is illustration -the love of truth and the good of life.
     We receive the Writings according to our states of intelligence and affection. If we are not interested in spiritual truth, they will seem dry, repetitive and technical, since all influx is according to our states of reception. The Writings read us far more perfectly than we can possibly read them. If we love them, and have faith in them, they reach all planes of our minds and lives. Hence they can he confirmed by science, by the Letter of the Word, and by experience. Common perception sees them to be true, reasonable, sensible, providing an understandable faith and genuine charity in spiritual ends and plans in uses.
     Once we love the Writings, and act in and from them, they form our ruling love, our guiding principle, by which we live and move and have our being. In them we see our glorified Lord and Savior, Jesus Christ.

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By them we know Him, His purposes, plans, and means for leading man out of his hells while he lives in this world, and into his destined heaven after death. Knowing the nature of the Divine Love, Wisdom and Providence, we love Him, not merely as a Person, but as the embodiment of the Divine mind in a glorified body. "God is a Spirit, and they that worship Him must worship in spirit and in truth." (John 4: 24.)
     Thus the Lord reaches into the souls of regenerating men. Thus He unites their love to their faith, their will of good to their understanding of truth. At such times of peaceful serenity, free of nervous excitement and the influence of enthusiastic spirits, they are elevated out of their proprial states (A. 6844:2) to worship the Lord in the beauty of holiness. Amen.

LESSONS:     Psalm 139. John 12: 23-36. A. C. 8406 or A. R. 914.
MUSIC:     Liturgy, pages 448, 459, 510.
PRAYERS     Nos. 91, 94.
LORD IS GOD 1945

LORD IS GOD       Rev. W. L. GLADISH       1945

     The internal sense, which is the true sense of Scripture, teaches everywhere that the Lord is God. Why, it may be asked, does not the sense of the letter teach the same great truth in a case involving so great a doctrine? Why should the revelation of this truth, upon which the True Christian Religion is founded, wait seventeen hundred years to be revealed?
     The Lord indeed said: "I and the Father are one" (John 10: 30), and "He that hath seen me hath seen the Father. . . Believe me that I am in the Father, and the Father in me." (John 14: 9, 11.) And the Lord said to His disciples: "All power is given unto me in heaven and in earth." (Matthew 28: 18.) Moreover, Paul said, speaking of Jesus Christ: "In Him dwelleth all the fullness of the Godhead bodily." (Colossians 2: 9.)
     These statements are clear and definite, and there are others like them. But it must be admitted that the general impression derived from the New Testament is that of Sonship,-that it was the Son of God who came into the world, not God the Father. Why should this be so?

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     1. The angelic sense demands it. 2. It was the current belief at the time. 3. It is the first form of the truth; it appeals to children and the simple. 4. Every man is born natural, and cannot see rational truth until he arrives at maturity. 5. This rational truth demands the opening of the internal sense of the Word by a new revelation from the Lord. Let us consider these in order.
     1. The Word is written for angels as well as for men. It therefore has an internal sense adapted to angelic wisdom, and at the same time an external or natural sense adapted to children and to men on earth. If the Word in the letter taught the truths of the internal sense, there would be no "milk for babes." Therefore rational truths are given later.
     2. The literal sense was the current belief at the time. This does not mean that thee were not those in the Church at that time who in their hearts acknowledged the Lord as God: but this was rather in the heart than in the natural mind. Those who had followed the Lord had seen Him as a man, had heard Him pray to His Father, had seen Him die on the cross; but they had also beard Him speak as never man spoke, had seen Him raise the dead, walk on the troubled water and calm it at His word. It would therefore be possible for the Lord to provide that the Word written through them should present more prominently either the Lord's Divinity or His humanity, whichever use demanded. But, as already suggested, little children and the simple were to be provided for; also `first that which is natural, afterward that which is spiritual."
     3. The first form of the truth,-that He was the Son of God,-appeals to the simple, and is sufficient for salvation. For all who in heart acknowledge the Lord to be the Son of God can be taught in the other life that the Divine is infinite, and therefore cannot be divided, so that, if Jesus was the Son of God, He was internally one with the Father, thus that He was the mighty God tabernacle in the flesh.
     4. Besides, every man is born natural, and cannot see rational truth until he comes to maturity. The Writings state that man is born an animal, with the ability to become a man. He is born with soul and body, but with a mind latent and undeveloped, yet to be opened and formed by the reaction of the soul and the body. He passes through infancy and childhood, and finally reaches maturity.

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Only then can he think rationally. Yet it is in childhood that remains must be implanted. The little child is surrounded by angels, and so he responds to every spiritual influence. The Word must therefore be adapted to childish states.
     This demanded that the Word should be given in literal form, and should later be opened by a new revelation by the Lord. In the succession of churches this required that there should be a last judgment in the spiritual world upon the church, that the imaginary heavens might be swept away and a true heaven formed of those who in heart acknowledged the true God and kept His commandments from religion. Thus it involved the Second Coming of the Lord. For if the truth that it was God the Father who came into the world had been revealed before the last judgment had reduced things to order in the spiritual world, no man could have been held in that faith. He would inevitably have been brought to deny his faith, and thus would have become a profaner. For man on earth must be sustained by the angelic heavens, if he is to maintain his faith against a hostile world.
     Aid so it was not until seventeen hundred years had passed, and the Church that was Christian in name only had been judged, that the truth which had indeed been plainly stated in the letter of the Word from the beginning could safely be brought out and confirmed by a wealth of details that will convince any man of sound mind that the Lord Jesus Christ is the one God, the true and only Object of our love and worship.
     Moreover, it was impossible for the man of the church to understand rationally how the Lord could glorify His human until the internal sense of Scripture had been revealed. The relation of the internal man to the external must be known. It must also be known what a man receives from his father by heredity, and what he receives from his mother, and why the heredity from the mother can be put off by regeneration, or, in the Lord's case, by His glorification, while what is inherited from the father cannot be put off, but remains to eternity. These, and a thousand other truths, now revealed, make it possible for man to enter rationally into the understanding of the Lord's glorification; and this is necessary to a rational understanding of the truth that the Lord is God.

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SOUTH AFRICAN MISSION 1945

SOUTH AFRICAN MISSION       F. W. ELPHICK       1945

     MINISTERS' MEETINGS.

     HELD AT DURBAN, JULY 12-18, 1944.

     The Second Meeting of the South African Mission since its reorganization in 1941 was held at Mayville, Durban, from July 12 to 18, 1944. The following attended: Rev. F. W. Elphick, Superintendent; Revs. S. E. Butelezi (Hambrook, Ladysmith, Natal); Johnson Kandisa (Steikstroom, Cape Province); J. Lunga (Dannhauser, Natal); T. Matshinini (Johannesburg, Transvaal); S. B. Mkize (Melmoth, Zululand); M. B. Mcanyana (Mayville, Durban) Jonas Motsi (Greylingstad, Transvaal); B. Nzimande (Deepdale, Natal); P. Sabela and A. B. Zungu ("Kent Manor," Zululand); and Leader J. Mngoma (Esibudeni, Zululand).
     There were nine Sessions-morning and afternoon-one Service Of Worship, Sunday morning, July 16, and one Open Session, Sunday afternoon, July 16th. The following is a brief summary of the proceedings:

     First Session, Wednesday, July 12, 10.00 a.m.-The meeting opened with Prayer and a reading from the Word by the Superintendent.
     The Rev. S. E. Butelezi was elected Secretary of the meeting.
     The Superintendent read his opening Address. After words of welcome and comments upon the fact that we were able to hold such a meeting in wartime, he referred to the recent passing to the spiritual world of two Native Ministers,-the Rev. P. J. Stole of Durban and the Rev. G. Nteso in Basutoland. The Secretary was requested to send letters of condolence to Mrs. Stole, and to the Rev. Twenty-man Mofokeng, who represented our fellow Mission of the New Church in the Orange Free State and Basutoland.

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     After recess, the Superintendent read a Statement, entitled: "General Church Support of the South African Mission." This outlined the policy now being adopted by the Bishop and the Mission Committee in the United States, as noted in two printed Reports written by the Bishop and distributed among the European members of the General Church in Australia, Britain, Canada, the Continent of Europe, South Africa, and the United States. The Statement was discussed at the Third Session. (See below.)

     Second Session, July 12, 2.30 p.m.-The Superintendent read a Statement referring to the Native Annual Subscriptions for the years 1941-1944, which totaled L21. He asked the meeting whether something could be done to encourage more regular payments. Nearly all the Ministers took part in the discussion. A resolution was made that the Superintendent writes to all the Societies of the Mission appealing for an all-out effort towards maintaining the work of the Church.

     Third Session, Thursday, July 13, 10.00 a.m.-The meeting was opened by the Rev. Jonas Motsi with Prayer and reading from the Word.
     The meeting, without the Superintendent, elected the Rev. Jonas Motsi as Chairman, the Rev. S. E. Butelezi remaining as Secretary.
     The reading of the Superintendent's Statement concerning the General Church Support of the Mission was called for After being re-read by the Secretary, it was thoroughly discussed. Minutes were formulated, and these (to be mailed to the Bishop) were handed to the Superintendent on the following day.

     Fourth Session, Friday, July 14, 10.00 a.m.-The meeting opened with Prayer and reading by the Rev. S. E. Butelezi.
     The Minutes of Thursdays Session were re-read, re-confirmed, and signed by the Chairman (J. Motsi) and the Secretary (S. E. Butelezi) in the presence of the Superintendent, who stated that he would send the record to the Bishop as requested. The subject matter was again discussed in detail.
     After recess, the Rev. Moffat B. Mcanyana was asked to introduce the subject, which dealt with the use of the terms "Unkulunkulu" and "Umvelinqangi" in connection with the New Church idea of "God."

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It was noted that the former term gave the impression of "Great, Great," whereas the latter gave the idea of an "Undivided Being," which was, in the opinion of the speaker, nearer to the New Church idea of God. A very lengthy and animated discussion took place, but it was felt that no final decision could yet be made, as it would need time to educate people to see the difference and to employ a term not so commonly used. The matter was left for further study and experience.

     Fifth Session, Friday, 2.30 p.m.-The Superintendent brought up the subject of the UMCAZI,-the Mission Magazine. After some discussion, it was requested by the meeting that the publication of the magazine be continued, but that the articles in Zulu be placed before those in English. Many, when they see the English, do not bother to look further, but throw the paper away. It was also suggested that sermons in Zulu be included, so that the Evangelists (unordained Leaders), who assist the Ministers, will have reliable material at hand to read at a service of worship when the Minister is absent. The Superintendent stated that he was glad to have such suggestions, and that they would be carried out as far as our means allow. Each issue of the UMCAZI costs about L4, 12 sh. for 100 copies, 10 pages mimeographed. We received no subscriptions for this periodical.
     The subject of NEW CHURCH DAY SCHOOLS was then taken up. In opening the discussion the Superintendent said that, after all efforts had been made to keep the Day Schools of the Mission going, they had to be closed down on account of the lack of financial means. There had always been a difficulty, even in the past, to find men and women teachers who were qualified to teach, aide to teach, and willing to imbibe our doctrines. It will take time to train our own children-or some of them-to be teachers. The speaker outlined the past endeavors to reach such a goal. But if we have not the means to develop and maintain such schools, we cannot do otherwise than send the children to the Government Schools, and resort to the Sunday School for religious instruction.
     A very lively debate then transpired. Since many are interested in the problem of New Church education, we here quote the report of the discussion as recorded by the Secretary, S. E. Butelezi:

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     Rev. Jonas Motsi: The day school has been interesting to us. Two criticisms were: 1. That our school failed to provide New Church teachers who were well versed in our doctrines; and 2. That the school did not admit New Church pupils only. He also pointed out the difficulty of running a private school in the Transvaal under the present policy of the Education Department, which strictly forbids private schools. He would have endorsed the suggestion made by the Bishop, namely, that under such circumstances we should encourage Sunday Schools, had he not been opposed by references from the Rev. M. B. Mcanyana, who felt that Sunday School was of very little value, since our children will have to attend schools where our religious principles are opposed, and where the children are not strong enough to oppose the whole course of Scripture as taught outside of our Church. Rather than create such an uneasy state of mind with our children, I feel that it will be much better to suspend Sunday School teaching itself.
     Rev. A. B. Zungu: Our friends in America have omitted a very important point for the internal growth of the church. I suggest that our children should receive instruction in Scripture under Ministers of our Mission in charge, provided a suitable place for meeting could be available near the Government School. The Education Department is in favor of such a plan.
     Rev. S. E. Butelezi: The suggestion just made could oak solve the question in a very few places. It would be much better to apply in terms of the Education Departments regulations, and ask for the exoneration of New Church children from Scripture classes. When that has been done, then Sunday School could be encouraged.

     After further discussion, the following Resolutions were passed:

     a) That the Superintendent writes to the Education Department applying for the exoneration of New Church children from Scripture, and that the Mission Ministers be informed about the reply received.
     b) That the Superintendent again writes to our Bishop revealing the situation to him.
     c) That Ministers should contribute toward raising a Fund for running a New Church School perpetually, and let the amount accumulate until such time as it seem well to establish one experimental school.
     [As a result of this last proposal, a Fund has been in inaugurated.-F. W. E.]

     Sunday, July 16, 1944.-A Morning Service, held at Mayville at 11 o'clock, was conducted by the Superintendent, assisted by the Revs. M. B. Mcanyana, Jonas Motsi, and Solomon Mkize. About 60 people attended, including all the Ministers, and members from Mayville, Turners Avenue, and Verulam, Natal, The Holy Supper was administered. The Discourse, given by the Superintendent and interpreted by the Rev. M. B. Mcanyana, dealt with 'What the New Church Teaches,' based upon Revelation 21: 2-the "City" and the "Bride."

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     In the afternoon an Open Session of the Ministers' Meeting was held. The Superintendent presided, and gave an informal talk on the work of the Mission and on what had been discussed during the previous week by the Ministers. He touched upon several matters,-the support of the Ministers by the respective Societies, the need for members to keep up their annual subscriptions, and points connected with the distinctive doctrine of the New Church. Mr. M. M. Lutuli, Leader at Verulam under the supervision of the Rev. M. B. Mcanyana, spoke on behalf of his Society, and expressed his satisfaction in meeting all the Ministers in our Mission. He hoped that there would be meetings similar to these in the future.

     Sixth Session, Monday, July 17, 10.00 a.m.-Prayer and Reading was conducted by the Rev. T. Matshinini.
     The subject of "Native Support of the Mission and Annual Subscriptions" was tabled. It was decided that a circular formulated by the Superintendent be sent to all Societies, stressing the need for quarterly subscriptions.
     The Agenda was revised, and the Rev. Jonas Motsi was asked to read his paper, entitled "The Divine Human." The writer outlined the doctrine on this subject as given in the Writings, and showed how he illustrated it to his own people. The contribution was well received, and was discussed by the Revs. Zungu, Nzimande, Sabela, and the Superintendent.

     Seventh Session, Monday, 3.30 p.m.-This meeting was visited by Mr. A. C. Braby and Mrs. F. W. Elphick.
     The Rev. B. Nzimande read his paper, entitled "The Appearances of Truth." The essay was based upon A. C. 3207, 3364, 3362, and 3405. It noted the qualifications made concerning "Adjunction" and "Conjunction." The Address was well received, and was discussed by the Revs. Zungu, Motsi, Mkize, and the Superintendent.

     Eighth Session, Tuesday, July 18, 10.00 a.m.-Prayer and Reading from the Word was conducted by the Rev. S. B. Mkize.

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     The Rev. S. E. Butelezi was called upon to read his paper, entitled "Mentioned in Dispatches." From the ordinary use of this phrase in military circles, the writer applied it to the work in the Church, both in reference to early Christian history and to New Church history. It was an interesting parallel, and was discussed by the Revs. Mkize, Zungu, the Superintendent, and the writer of the paper.
     After recess, the Superintendent introduced Lieutenant F. H. D. Lumsden, who in civil life is a School Master, and is now in the Educational Services of the South African Army. Such work brings him into contact with European and Native. The title of his Address was "How Natives Can Help Themselves." This was a useful, practical Address, and it was well received. It was discussed by the Revs. Zungu, Butelezi, Nzimande, Motsi, Mcanyana. Mkize, and the Superintendent, who moved a vote of thanks to the lecturer.

     Ninth Session, Tuesday, 2.30 p.m.-The Superintendent, presiding, introduced the speaker of the afternoon. Mr. L. Levine. He also is a School Master, and has given special study to the much discussed subject of "Social Security," which is being considered in South Africa as it is in other countries. The speaker gave a good outline of the programme, especially as applied to Native conditions. The subject was discussed by the Revs. Motsi. Zungu, Mcanyana, Sabela, Butelezi, Nzimande, and Mkize. The Chairman thanked the lecturer for having made the subject matter so clear, and stated that it was necessary that we all know something about the work which is now going on in South Africa to bring about a better understanding between European and Native. This brought the formal meetings to a close.
     F. W. ELPHICK.

27


BROUGHT TO THE LIGHT 1945

BROUGHT TO THE LIGHT       Rev. JOHNSON KANDISA       1945

     How I Came to a Knowledge of the New Church Doctrines.

     (Translated from Xosa by the late Catherine Latele.)

     This year 1938 being the Jubilee of the 25th anniversary of the birth of the New Church in Basutoland, I should like to join in the celebration, and give evidence of how I came to be one of the members of this Church.
     Having grown up among unbelievers, so did I grow up as my parents were; they were not members of any of the sects that existed in the Christian Churches that were in our country. When I was 21 years of age, I went to live in Lady Frere district, where I came in contact with one man who worried me much about joining Church membership until, in 1924. I was baptized into the African Methodist Episcopalian Church.
     During this same year it was rumored that the 25th of December would be the Judgment Day, when the Lord was to judge the whole world. I was so grieved at this that I left my work and returned home to go and die among and with my parents. When this judgment was not fulfilled at the said time, I was much disheartened about this confessed Christianity. I then made up my mind to drop it and return to my old state of life of a Red-Ochre-Xosa, where I shall not be scared with frights that will never, never be. I did not withdraw, however, thinking that the act would hinder many others from bringing themselves to the Lord And, with the understanding that many such hindrances come in the way of those who wish to take this step, I decided to trust in the Lord and remain where I was, that I shall be satisfied with whatever the Lord sees fit for me. I then became a restless seeker for something that would be reasonable and satisfying in Faith.
     While in such restlessness, I heard of another Church, called the Jerusalem Church, that was said to be in the Sterkstroom district, and I inquired about the name of the leader there.

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Some friends of mine had formerly told me about the old Jerusalem which existed in former times. Now I was attracted to hear how these friends spoke of the Leader, Mr. Lisa, how well he and his family led in the singing in the said Church, and how he invited people to join him. On hearing the sermon, I marked that this was not the old, but the New Jerusalem. I was so much taken up that I followed Mr. Lisa to his house, and asked what the name, "The New Jerusalem," meant in this Church, as I understood the New Jerusalem to exist only in heaven. How could he call this Church "The New Jerusalem"? Of the many questions I asked Mr. Lisa, he could not satisfy me with his answers, but he asked the Lord that He should teach me what I longed to know. And although I had to go away to work, at times this name, "The New Jerusalem," remained in my mind. It was something I loved and prized. The Lord in His Divine Providence kept this name in me as a promise, which means it was preached in the rational mind.
     Mr. Lisa always encouraged me, and he told me that two Ministers of this Church were coming on a visit. They were the Superintendent, Mr. Elphick, and Mr. Mcanyana. They were going to explain this New Jerusalem name to me, as he was not able to explain such high doctrine, and was only keeping it going for the younger generation who would come after him. Mr. Lisa had indeed asked Mr. Elphick to visit Sterkstroom. Mr. Elphick's sermon was so pleasing to me and seemed to have eased my restless soul. On this very occasion I was baptized into the Faith of the New Jerusalem, on the 6th of March, 1927. Mr. Elphick also held a doctrinal class on the subject of the Trinity.
     Towards the end of 1927, Mr. Mcanyana visited us for the space of about a month. He taught much on different subjects, and also explained why the Church is called "The New Jerusalem." Before returning home, Mr. Mcanyana asked if I did not wish to learn more about this doctrine, so as to be able to preach it later. I would have to go to "Alpha," in the Orange Free State, for my studies. I told him that I did not have so much as a little of the worldly knowledge to start with.
     In October, 1927, Mr. Elphick opened a Theological School with these three races of the Bantu people: a Zulu from Natal, a Mosutho from Basutoland, and a Xosa from the Cape Province-Benjamin Ngiba, Twenty-man Mofokeng, and Johnson Kandisa.

29


In short, we were grateful Witnesses of what happened in 1913, when the Rev. Gyllenhaal visited Basutoland and recommended to the Bishop, as was requested, arrangements for the African people. All the preparations then made overseas to bring over the tidings of the New Church are praiseworthy. It must have been of God's Providence that we should have the New Church to enlighten us spiritually, that we be like the Lord in freedom.
     In being admitted into the New Church, my spirit has found spiritual rest, and I read truths that are in accordance with the Scriptures as made for man to understand. I was a blind man when I joined this Church under the leadership of Mr. Lisa. Instruction was received from the Revs. Elphick and Mcanyana. On arriving at "Alpha, I received boundless help from Mr. Elphick. I read the T. C. R., A. R., A. E., The Four Doctrines; also Notes on the Word, the Science of Exposition, and other books that we ought of course to have in our classes. We read Heaven and Hell together with the teachers and other workers in the Mission.
     At this day we know that there was a man whom the Lord prepared to be in the spiritual world while yet in the natural world. His name was Swedenborg. He has prophesied like the others, although his revelation is higher than the others, in that he has given the final revelation, and of the last of all Churches At this day we are resting in the prophecies and teachings of the New Jerusalem. We are in spiritual freedom. As the Lord is in freedom, we also should be in spiritual freedom.

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SWEDENBORG AND THE ANGELIC LANGUAGE 1945

SWEDENBORG AND THE ANGELIC LANGUAGE       W. B. C       1945

     His Unique Experience.

     We find in the Writings abundant testimony of the fact that the revelator of the Second Coming was miraculously prepared by the Lord to live consciously and with full awareness in the spiritual world, to converse with angels and spirits in the language of that world, and to do this in a manner never before made possible for a man still living on earth. That this experience was unique, the revelator himself declares:

     "Manifestation of the Lord in Person, and introduction by the Lord into the spiritual world, both as to sight and as to hearing and speech, surpasses all miracles, since we do not read anywhere in histories that such intercourse with angels and spirits has been granted from the creation of the world. For I am daily with angels there, as in the world with men, mind this now for twenty-seven years. Testimonies of this intercourse are the books which have been published by me. . ." (Inv. 43.)
     "The manifestation of the Lord and immission into the spiritual world surpasses all miracles This has not been granted to anyone from the creation in the same way as to me. The men of the Golden Age indeed spoke with the angels, taut it was not granted them to be in any other than natural light, but to me to be in both spiritual and natural light at the same time. By this means it has been granted me to see the marvels of heaven, to be among the angels as one of them, and at the same time to imbibe truths in light, and thus to perceive and teach them, consequently to be led by the Lord." (Inv. 52)

     It is our purpose to offer some comments upon the remarkable assertion that Swedenborg was able to speak with the angels in a way that was not possible even with the men of the Golden Age, for the reason that they were "only in natural light," whereas he was "in both spiritual and natural light at the same time." But first let us note that this unique provision by the Lord had for its supreme purpose the giving of a new and rational revelation of Divine Truth for the enlightenment of the New Heaven and the New Church of the Second Coming, that both angels and men, as never before, might have knowledge and understanding of the Lord and His kingdom in both worlds, and thus a new life and light that could not be imparted until after the advent and glorification of the Lord.

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"I am come that they might have life, and that they might have it more abundantly." (John 10: 10.)
     That Swedenborg was able to inform and enlighten the angels themselves, is evident from many instances recorded in the Writings. "No angel," we read, "knows that there is such a difference between the natural, the spiritual, and the celestial, because an angel does not change his state, or pass from a spiritual state into a natural state, so that he is able to explore the differences. . . . On this subject it was granted me to instruct the angels themselves, because it has been granted me to be in both worlds by turns, and from the one to explore the other; and they all afterwards confessed that it was so." (De Verbo III: 4.)
     From other teachings of our Doctrine we learn that the enlightenment of the spiritual and the natural together, or of the internal and the external man, was made possible by the glorification of the Lords Human, and especially of the Divine Natural. We read:

     "The Ancient and Israelitish Churches were representative, because Jehovah had not yet put on the Natural Human. . . . It was otherwise after He had assumed the Natural Human and united this glorified to His Divine, and thus conjoined in Himself the Divine Celestial, the Divine Spiritual, and the Divine Natural, into one. By means of this He could then conjoin Himself to man in his natural, yea, in his sensual, and at the same time to his spirit or mind in his rational, and thus enlighten his natural lumen with heavenly light." (Coronis 51.)
     ". . . Because the Lord in the world put on also the Divine Natural, from this He is able to enlighten not only the internal spiritual man, but also the external natural, and unless the two are enlightened at the same time, the man is as it were in shade, but when both together are enlightened at the same time, he is as in the day." (T. C. R. 109.)

     These benefits of the glorification could not be imparted in full measure to the Christian Church, nor until after the judgment upon that Church at the Second Coming, when the Divine Human was revealed in the glory of rational light to the New Heaven and the New Church. Then could be fulfilled the Lord's promise to His disciples, "Henceforth I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends (loved ones); for all things that I have heard of my Father I have made known unto you. (John 15.)

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     The time had arrived when a new enlightenment and a new freedom could be imparted to the human race in both worlds, because the Lord by His glorification, had taken to Himself "all power in heaven and on earth,"-power to defend that freedom with men against the assaults of hell. Yet the new freedom and light could not be Imparted to Christians without a further preparation-not until a new and later revelation would provide for the full opening of the rational to an understanding of Divine and spiritual truth, and to a rational grasp of the relation of the natural to the spiritual by correspondence, in the Word, in the human mind, and in the created universe. We read: "The science of correspondences, by means of which the spiritual sense of the Word is given, could not be disclosed (after the Lord's advent) because Christians in the Primitive Church were very simple; for if it had been disclosed, it would have been of no use to them, neither would it have been understood After those times darkness arose over the whole Christian world by reason of heresies and the decrees of councils. . . . But the science of correspondences is revealed at this day because now the Divine Truths of the Church come forth into light." (T. C. R. 206.)
     Meanwhile, the Gospels have spoken to Christians in parables, though the time was to come when the Lord would "no more speak unto men in parables, but would show them plainly of the Father." For then "the Spirit of Truth would guide them into all truth."
     The fulfillment of this promise came with the preparation of a man to be revelator of the Second Coming, to whom the Lord manifested Himself in Person, and to whom He opened wide the portals of the spiritual world while he yet lived on earth; whose mind He opened to the interior wonders of nature and of the spiritual world, and to a rational reflection in the light of the Divine Truth, so that in complete rational awareness he might be able to explore both worlds and the correspondential relation of the one to the other; and that he might, under Divine leading and inspiration, record in writing what he had thus been given by the Lord to know and understand, for the information and enlightenment of the angels of heaven and the men of the church;-all for the sake of a new freedom of life which could not be imparted to the human race until the Lord had glorified His Human in the world.

33



     It was this power of rational reflection, we think, that was lacking with the men of the Golden Age. They were indeed in celestial wisdom from a perception in the inmost of the rational mind, and from that they enjoyed an instinctive sense of the correspondential forms in nature and human life thus "in natural light," but not in the abstract intellectual light of a rational philosophy and science of both worlds, or "in spiritual and natural light at the same time," as Swedenborg was enabled to be, and as the men of the church are now able to be, though without a conscious living in both worlds, which was provided with Swedenborg for the sake of a Divine Revelation.
     As one illustrative example of the difference, we would briefly consider the way in which the men of the Golden Age spoke with angels and the way in which Swedenborg was able to do this, citing a few of the revealed teachings on the subject.

     Speech in the Golden Age.-The men of the Most Ancient Church, in its highest state of perfection, had open communication with the angels of heaven, and spoke with them, not by word of mouth but by presence and influx, thus by perceptions and correspondences. For verbal speech came as a later development in that Church, and indeed when it became more external. On this we read:
     The men of the Most Ancient Church were so consociated with the angels in heaven that they could speak with them by means of correspondences, and their state of wisdom was such that whatever they saw on earth they at the same time perceived spiritually, thus conjointly with the angels." (De Verbo VII: 3.)
     "The Word in the Most Ancient Church was not a written Word, but revealed to everyone who was of the church. For they were celestial men, thus in Perception of good and truth like the angels, with whom they also had consort And because they were celestial men, and had consort with the angels, everything they saw and grasped with any sensation was to them representative and significative of the celestial and spiritual things which are in the kingdom of the Lord. Worldly and earthly things they indeed saw with their eyes, or grasped with some sensation, but from them and by means of them they thought of celestial and spiritual things Thus, and not otherwise, could the speck with the angels. For those things which are with the angels are celestial and spiritual, and when they come to man they fall into such things as are with man in the world." (A. C. 2896.)

34




     From other statements we learn that the Lord and the angels spoke to men in those times by a communication to their perception, by an influx into their interiors-an influx of love into the will, imparting the glow of perception to the understanding: and when the light of this perception descended into the body, and there met the sensations from the outer world, the man felt and saw in all natural objects a correspondence of Divine and heavenly things. On this plane of sensation was their reaction to the influx, their conscious reflection, their response to speech from the Lord and heaven. Correspondence-co-responding-was a living thing with them, and explains the way in which they "spoke with the angels by correspondences." and it also explains the statement that "when they spoke with the angels, they were only in natural light." (Inv. 52.)
     We are further told that the men of the Golden Age had consort and consociation with the angels because they had an internal respiration-a respiration of their spirit in accord with the angelic breathing, which was in perfect correspondence with their states of love and wisdom, since the pulse of the heart and the respiration of the lungs correspond to the life of the will and the understanding-the life of love and wisdom-and all consociation and communication in the spiritual world is with those who are in like states. We read:

     "The men of the Most Ancient Church had internal respiration, and no external respiration except tact (silent). Wherefore, they did not speak by words, as afterwards and at this day, but by ideas, as the angels do-ideas which they could express by innumerable changes of the countenance and the face, especially my changes of the lip;, in which there are series of innumerable muscular fibres not unfolded at this day, and by means of which they could, in a minute present, signify and represent ideas which at this day would take the time of an hour to express in articulated sonnets or words; and they could do this much more fully and evidently to the grasp and understanding of those who were present than can ever be done by words and a series of combined words. . .
     "But among their descendants that internal respiration departed little by little; . . . and when it ceased altogether, them external respiration, almost like that of the present day, gradually took its place; and with external respiration there came the speech of words, or of articulated sound, into which the ideas of thought are determined." (A. C. 607, 608.) See also A. C. 1118-1120, where a description is given of a type of speech by breathing, which entered the ear through the Eustactan tube (See A. C. 7359.)

35




     The language of words, of articulated sounds and vocal expressions, developed gradually in the decline of the Most Ancient Church; for it was that Church which gave names to the places, provinces and cities, as well as the mountains and rivers, of the Land of Canaan, the representation of which they received by their communication with heaven. (A. C. 65162.) And as spoken languages were formed and developed among men on earth, so also was vocal speech in the spiritual world, where the one universal language of spontaneous expression from the heart, into which all come after death, is yet varied in the different heavens and among societies of spirits, so that it can be understood and spoken only among those who are in like states of love and affection.
     Swedenborg was aisle to furnish abundant information on this subject, in the form of scientific and rational thought, because he was prepared by the Lord to know and understand the phenomena of both worlds, and to consociate with the inhabitants of the spiritual world in a manner that had been granted to no one, even from creation,-that is with conscious knowledge and rational reflection, to the end that he might be an instrument in the hands of the Lord for the giving of a revelation thereof to mankind in both worlds.
     As one means to this end, he was from childhood introduced into internal respiration, and thus could be among spirits and angels "as one of them." And he describes how this was done and why, to the end that "every state, and every sphere, thus every society, especially the interior ones, might have in me a suitable respiration, to which I am applied without reflection; by which means it was given me to be among spirits and angels." (S. D. 3464.) And it was by this means that he could be in the states of the angels, and could understand and speak the angelic language. On this we quote:

     There is a universal language in which are all angels and spirits, and it has nothing in common with any language of men in the world. Every man comes into this universal language after death, and therefore everyone can understand another in the whole spiritual world. It has often been given me to hear that language, also to speak it, and I have compared it with languages in the world, and I found that it makes one in no least point with any natural language on earth; it differs from these from its primitive which is, that every letter of every word signifies some meaning, both in speech and in writing." (A. R. 292.) It differs also in hems a spontaneous expression of the love's affection, and the words are not stored in memory, and called forth thence into use. (A. C. 1639.) Moreover, it is on a discrete degree above every natural language, so that even when spirits and angels speak with a loud voice, it cannot he heard by any ear in the natural world. (C. L. 326:4.)

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     "The angels were speaking ineffable things, most of which cannot fall into the words of any natural language; but because I have been in consort with the angels in heaven itself, and them in a like speech with them, because in a similar state, therefore I could understand them, and take from their discourse some things which can be expressed rationally in the words of a natural language." (T. C. R. 25:2.)
     "It has been given me at times to be among the angels of the middle and the supreme heavens, and to hear them speaking among themselves . . . and I heard ineffable and inexpressible things. . . . and afterwards it was given me to understand that those things cannot be spoken and described by me by any spiritual and celestial word, but that still they can be described in the words of a natural language, even to a rational grasp. And it was said that there are no Divine arcana which cannot be perceived and expressed, even naturally, although more generally and imperfectly; and that those who perceive them in their rational understanding naturally from the affection of truth, afterwards, when they become spirits, they can perceive and speak those same things spiritually, and in a heavenly manlier when they become angels; but mm others can do this." (De Verbo III: 4)
     "In the spiritual world everyone receives a name according to his quality, and the quality of everyone there is expressed by a word of the spiritual language, which word can indeed be enunciated in a natural language, but still cannot be understood; for it includes many things which cannot be comprehended by ideas of natural thought, and hence cannot be expressed by the words of speech in the world." (A. E. 892.)

     Here and there in the Writings we find words of the spiritual language, which Swedenborg has reproduced in forms like natural Language, together with their general meaning. Examples are:

     Where the signification of the Urim and Thummim is given in the Arcana Celestia, we read: "It is to be known that 'Thummin' the Hebrew language is 'integrity,' but in the angelic language 'coming forth.' We say in the angelic language because the angels speak among themselves from the very essence of a thing perceived within in themselves, thus according to its quality; their speaking flows out thence into conformable sound, audible only to the angels. The shining forth of the Divine Truth produces the sound of Thummim. The same is perceived by the angels when 'Thum' is read in the Hebrew language, by which is signified in what is entire, or integrity." (A. C. 9905)
     Adramandoni.-The name of a garden in the spiritual world, meaning "the delight of conjugial love." (C. L. 183.)
     Pyris.-"Believers in predestination are sometimes gathered together in a place which is called Pyris in the spiritual language." (T. C. R. 798:2.)
     Vita velle or vita vallem means "Be far away!" and "Go away quickly!" Scapuleja means to cast out of doors. (S. D. 6063, 6090; J. Post. 324.)
     W. B. C.

37


MILITARY SERVICE COMMITTEE 1945

MILITARY SERVICE COMMITTEE              1945

     THE ROLL OF HONOR.

Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)

     LIEUTENANT RICHARD ALVIN WALTER, Bryn Athyn, Pa. United States Army Air Corps. Killed on the Asiatic Front, October 18, 1942,
     FLYING OFFICER LAURENCE THEODORE IZZARD, Toronto, Ontario. Royal Canadian Air Force. Missing in Action, December 8, 1942.
     SERGEANT PILOT RALPH ROSCHMAN HILL, Kitchener, Ontario. Royal Canadian Air Force. Killed on active service in Wales, February 9, 1943.
     FLYING OFFICER WILLIAM GEORGE BELLINGER, Windsor, Ontario. Royal Canadian Air Force. Missing in Action.
     LIEUTENANT JUSTIN HUGH DAVIS, Bryn Athyn, Pa. United States Army. Killed in line of duty at Camp Shelby, Mississippi, October 27, 1943.
     SERGEANT KENNETH VON WALDECK PRICE, Bryn Athyn, Pa. United States Army Air Corps. Missing and officially presumed dead, November 15, 1943.
     ENSIGN OSWALD EUGENE ASPLUNDH, JR., Glenview, Illinois. United States Naval Air Corps. Accidentally killed while on active service at Quonset Point, Rhode Island, April 22, 1944.
     SERGEANT JAMES MARTIN BUSS, Durban, Natal, South Africa. Royal Durban Light Infantry. Killed in action in Italy, May 7, 1944.
     LIEUTENANT ALLEN WILLIAM KUHL, Kitchener, Ontario. Royal Canadian Army. Killed in action while serving with the Royal Welsh Fusiliers in France, July 17, 1944.
     CAPTAIN LYMAN STEVENS LOOMIS, Zanesville, Ohio. United States Army Air Corps. Killed while on active service in China, June, 1944.

38





     OUR MEN AND WOMEN IN THE SERVICES.

     AUSTRALIA.

Heldon, Tpr. Lindthman,
Heldon, P/O Norman,
Heldon, P/O Sydney,
Kirsten, Sgt. Theodore,
Taylor, Sgt. Thomas D.

     CANADA.

     Kitchener.

Bellinger, F/O Alfred G.,
Bellinger, Leigh R., W/T,
Bellinger, Wren Elaine,
Bond, A/O A. Thomas,
Bond, P/O J. W.,
Bond, Sgt. Lillian D.,
Dicken, Sapper W. J.,
Evens, Tpr. John, Honorably discharged,
Evens, Gnr. Robert A.,
Evens, F/Sgt. Reuben J.,
Glebe, A.C. 2 Donald G.,
Hasen, L.A.C. Alfred H.,
Heinrichs, Sgt. Henry,
Heinrichs, Sgt. Philip O.,
Hill, P/O. Leonard E.,
Hill, Sgt. Murray E.,
James, Pvt. Cecil J.,
Knechtel, Lt. Robert G.,
Nail, L.A.C. Keith E.,
Schnarr, P/O Joffre G.,
Schnarr, Lt. John G., Honorably discharged,
Scott, Pvt. Herbert G.,
Scott, L/Cpl. Joseph P.,
Steen, F/O A. Howard,
Steen, Sgt. George K.
Stroh, A.C. 2 Leon F.,

     Toronto.

Anderson, O/Smn. Robert P.,
Bellinger, Sgt. Pilot Donald F.,
Bellinger, P/O John H.,
Campbell, Lieut. Stella, W.R.C.N.S.,
Carter, F/O Orville A.,
Fountain, Sgt. Arthur A.,
Fountain, Cpl. Thomas J.,
Jesseman, Dvr. Edward,
Jesseman, L/Cpl. Leonard,
John, L.A.C. D. Haydn,
Longstaff, Pvt. Fred M.,
Parker, F/Lt. Sydney R.,
Raymond, L.A.C. J. E.,
Richardson, L.A.C. David K.,
Scott, L/Bombdr. Bruce H.,
Scott, Pvt. Ivan R.,
Scott, F/O Robert G.,
Strowger, Mrs. Arthur R.
White, Pvt. Charles B.,

     Elsewhere in Canada.

Evens, Sgt. A. Leslie, Alberta,
Evens, A.C. 2 Norman W., Alberta,
Evens, A.C. 2 W. E.,
Frazee, Pvt. John E., B. C.,
Frazee, L.A.C. Keith I., B. C.,
Funk, Sgt. Henry,
Funk, Sgt. Jack,
Hamm, Harold E., A.B., Ont.,
Hamm, John E., C.S.N., Ont.,
Miller, A.W. 2 Leona J., British Columbia,
Starkey, Sig. Healdon R., British Columbia,
Stewart, L.A.W. A. Elsie, Manitoba.
Timmins, Pvt. James H., P. Q.


     ENGLAND.

Appleton, Eric D.,
Appleton, L.A.C. Roy,
Boozer, Cftn. A. E.,
Boozer, L/Sgt. Donald,
Briscoe, Miss Irene G.,
Caldwell, Lieut. William T.,
Clennell, A.C. 2 Gordon,
Cooper, A.C. 2 Garth,
Dale, Tpr. Keith B.,
Dawson, F/O Geoffrey P.,
Finley, L.A.C. H. Michael,
Greenhalgh, Sgm. Colin M.,
Jones, A.C. 2 Harold C.,
Lewin, John, O/Seaman,
Lewin, Olive, N.A.A.F.I.,
Lewin, Ronald,
McGill, A/B Andrew J. J.,
Morley, F/O H. K.,
Morris, Lieut. David,
Motom, Tpr. Alvin,
Motom, Lt. John,
Notermans, Helene J., A.T.S.,
Tilson, Sgt. B. V.,
Tilson, 2nd Lt. R. J.,
Tinker, Harry, Honorably discharged,
Wareing, Lt. Philip F.,
Waters, A.C.W. 1 Beatrice A.,
Waters, Lt. Comdr. Gilbert O.,
Waters, Lt. Michael T.,
Waters, Tpr. Philip A.,
Waters, A.C. 2 Ronald D.,
Waters, A.C.W. 1 Sylvia M.

     SOUTH AFRICA.

Braby, Capt. Horace C.,
Braby, Lt. J. Septimus,

39



Buss, Cpr. Bryan H.,
Buss, Pvt. Ronald W.,
Churches, A/M J. A.,
Cockerell, A/M Dennis,
Cockerell, Sig. John,
Cockerell, A/M Neville,
Cockerell, A/Cpl. Peter,
Cockerell, A/M P. Graham,
Cowley, Lt. Robert W.,
Cowley, Cpl. W. S.,
De Chazal, P/N Miss D. S., Honorably discharged,
De Villiers, Gnr. D. B., Honorably discharged,
Fraser, Cpl. R. F.,
Gardiner, Lieut. J. O.,
Gibb, Air Sgt. J. E., Honorably discharged,
Hammond, Lieut. A. N.,
Hammond, Lieut. Harry B., Indefinitely released,
Hammond, S/Sgt. V. R.,
Howson, Major Maurice G.,
Lowe, P/N Miss S. F., Honorably discharged,
Lowe, Major Walter G.,
Lumsden, P/N Miss B. Penelope, Honorably discharged,
Lumsden, Lt. F. H. D.,
Lumsden, Cpl. John M.,
McClean, Sgt. Major A. P. D.,
Parker, Cpl. S. F.,
Pemberton, F/Sgt. G. Guy,
Richards, Pvt. Walter,
Ridgway, Cpl. A. E.,
Ridgway, Cpl. C. R.,
Ridgway, Pvt. Durham,
Ridgway, Cpl. H. A.,
Ridgway, A/M. L. A., Honorably discharged,
Schulz, Pvt. C. D.,
Venton, L/Cpl. Keith G.

     Prisoners of War.

Bamford, Pvt. Frank D.,
Ridgway, Lt. Brian M.,
Ridgway, Cpl. Colin B.,
Ridgway, Lt. Colin O.,
Ridgway, Sig. G. M.


     UNITED STATES.

     Bryn Athyn.

Alden, S/Sgt. Guy S.,
Alden, Pfc. Helen B.,
Alden, Pvt. John H.,
Alden, Pfc. Karl R., Jr., Honorably discharged,
Alden, Robert,
Alden, Sgt. Theodore S.,
Alden, William B., S. 1/c,
Allen, Cpl. Ralph E.,
Asplundh, Pvt. Edw. Boyd,
Behlert, Pvt. Harris L.,
Behlert, Pvt. Thomas L.,
Bostock, T/5 Conrad,
Bostock, Sgt. Edward C., Jr.,
Bostock, Pfc. Robert M.,
Caldwell, Jeannette P., A.R.C.,
Carpenter, Lt. Philip S. P., U.S.N.R.,
Carswell, Elaine, S.K. 3/c,
Carswell, Pvt. Louis D.,
Childs, Edith W., A.R.C.,
Cole, Pfc. Dandridge M.,
Cole, Capt. William P.,
Conner, Pfc. Wilson Bennett,
Cooper, Pvt. Denis,
Cooper, Pvt. Geoffrey,
Cooper, Lt. Col. Philip G.,
Cooper, Lt. Rey W.,
Cooper, Cpl. Theodore F.,
Cowley, Sgt. William J.,
Cronlund, Lt. Elizabeth G.,
Cronlund, Lt. Philip R., U.S.N.R.,
Cross, Ensign Edgar G., II,
Daly, Lt. Jean,
David, Dandridge M. K., S. 1/C,
David, A/C Warren,
Davies, S/Sgt. John G.,
Davies, Sgt. Philip T.,
Davis, Joan, A.M.M. 2/c,
Davis, Sgt. Richard L.,
De Charms, Capt. Richard, U.S.N.R.,
Deigendesch, Paul H., S 2/c,
De Maine, Lt. Henry M., Jr.,
De Maine, S/Sgt. Robert E. L.,
Doering, Capt. Andrew A.,
Doering, Capt. John A.,
Doering, Lt. Karl W., U.S.N.R.,
Dunlap, Lt. (jg) Henry R.,
Echols, Lt. John C.,
Edmonds, Ensign Donald,
Field, Captain George A.,
Fine, Pfc. Raymond F.,
Finkeldey, Pfc. John F.,
Finkeldey, Lt. Philip,
Gansert, T/5 Otto Gideon,
Genzlinger, Robert G., R.T. 2/c,
Glebe, Ian, S 2/c,
Glenn, Lt. Alfred M.,
Glenn, Lt. Ernest Bruce,
Gyllenhaal, Pfc. Charles P.,
Gyllenhaal, Lt. Hugh A.,
Gyllenhaal, Lt. (jg) Leonard E.
Hamm, Lt. Linda,
Heaton, S/Sgt. George B., Jr.,
Heaton, Pvt. M. Claire,
Heilman, Anthony W., Ph.M. 1/c,
Hilldale, Pvt. James D.,
Hilldale, Cpl. Thomas A.,
Homiller, Lt. William,
Howard Ensign John,
Hyatt, S/Sgt. Edward D.,
Hyatt, Lt. Kent,
Johns, Lt. Col. Hyland R.,
Johns, Hyland R., Jr., S 2/c,
King, Pvt. Louis, Honorably discharged,
Kintner, Lt. Col. William R.,
Larson, Pvt. Fred A.,
Lyman, Russell S., M.M. 1/c,

40



Mansfield, Pvt. Robert R.,
Nilson, Capt. Gunnar N.,
Odhner, T/5 David S.,
Odhner, John Durban, A.S.,
Odhner, Julian H., S. 2/c,
Odhner, Lt. Loyal Daniel,
Odhner, Oliver R., S 1/c,
Odhner, T/Sgt. Ray S.,
Odhner, Lt. Sanfrid E.,
Olds, Jonathan, R.T. 1/c,
Pitcairn, A/C Garthowen,
Pitcairn, Cpl. Joel,
Pitcairn, C/M John P.,
Pitcairn, Ensign Lachlan,
Pitcairn, Pfc. Michael,
Pitcairn, Lt. Nathan,
Potts, Lt. John W.,
Powell, Capt. Oliver I.,
Price, Donal, F. 1/c,
Redmile, Pvt. Thomas, Honorably discharged,
Rose, Lt. John W.,
Rose, Cpl. Stanley,
Rosenquist, Cpl. Henry,
Schiffer, Sgt. Charles, M.,
Schnarr, Lt. Arthur W.,
Schnarr, Donald B., B.M.,
Schnarr, Pfc. Eugene C.,
Schnarr, Ronald, S.F. 3/c,
Simons, Lt. David R.,
Simons, A/C Hilary Q.,
Smith, Gaylor F., S. 2/c,
Smith, Cpl. Gordon B.,
Smith, Pfc. Ivan K.,
Smith, Pvt. Oliver Minard,
Smith, Virginia,
Smith, Cpl. Weston L.,
Synnestvedt, Cpl. Fred H.,
Synnestvedt, Lt. Huard I.,
Synnestvedt, John T., A.S.,
Synnestvedt, Sigfried, E.M. 3/c,
Umberger, Grant, A.S.,
Walter, Elizabeth, S.K. 1/c,
Walter, Capt. Robert E.,
Walter, T/5 Wm. H. S.,
White, Lt. Harry J.
Yerkes, Pfc. Earle.

     Chicago and Glenview.

Anderson, Cpl. Edward C.,
Anderson, Pfc. Irving,
Anderson, Cpl. Roland,
Barry, James F., M.M. 2/c,
Barry, Pfc. John,
Brewer, Pvt. Winton I.,
Brown, Pvt. Robert E.,
Burnham, Edwin, C. Sp., C.Sp.T.,
Burnham, Pfc. Roy M.,
Carlson, S/Sgt. Robert F.,
Cole, S/Sgt. Harold F.,
Cole, Sgt. Louis S.,
Elkins, Lois, Y 3/c,
Fuller, George, A.M.M. 1/c,
Fuller, A/C William,
Gladish, Lt. Donald G.,
Gladish, Pvt. D. Philip,
Gunsteens, T/3 Edmund Y.,
Hager, Pvt. Werner,
Holmes, Harvey J., S.F. 1/c,
Holmes, Cpl. Kenneth,
Holmes, Sgt. Leslie B.,
Junge, Lt. Carl F.,
Junge, Ralph, A.S.,
Junge, William F., S 1/c,
King, T/Sgt. John B. S.,
Kuhn, Capt. Raymond T.,
Lee, T/5 Cedric F.,
Lee, T/Sgt. Harold,
Lee, Pfc. Raymond E.,
Lehne, Lt. Stanford, U.S.N.R.,
McQueen, Pvt. Daniel B.,
McQueen, A/C Kenneth,
McQueen, Muriel,
Melzer, Pfc. James,
Melzer, Pvt. Philip,
Melzer, Sgt. Roger,
Nelson, Lt. Gerald F.,
Pollock, Lt. Robert T.,
Reuter, Lt. Warren A.,
Rydstrom, Lt. (jg) Hubert O.,
Rydstrom, Capt. J. F.,
Scalbom, P. Jane, A.R.C.,
Smith, Capt. Arnold M.,
Smith, Lt. Edmund G.,
Smith, Gloria J., Sp. T. 2/c,
Smith, Renee, Sp. (S) 3/c,
Starkey, Pvt. George C., Honorably discharged,
Wille, Lt. G. King.

     Michigan.

Birchman, Pvt. Owen R.,
Childs, Pvt. Geoffrey S., Jr.,
Childs, Sgt. Walter C.,
French, Arthur W., B.M. 1/c,
French, Gerald M., G.K. 1/c,
French, Robert H., G.M. 3/c,
Lindrooth, T/Sgt. John F.,
McCardell, Pvt. Willard B.,
Peterson, Pvt. Philip H., Honorably discharged,
Peterson, Warrant Officer Wm. F.,
Walker, Ensign Marvin J.,

     Philadelphia.

Cranch, Eliot, R.T, 1/c,
Glenn, Pvt. Curtis R.,
Heinrichs, Lt. Clara,
Iungerich, Alexander, C. Ph. M.,
King, Lt. Cedric S.,
Packer, E. W. Jr., G.M. 3/c.
Packer, Pfc. Robert E.,
Synnestvedt, Richard, A.S.,
Von Moschzisker, Lt. Michael,
Westacott, Ensign Ethel B., Honorably discharged.

41




     Pittsburgh,

Acton, Pvt. A. Gareth,
Alden, Lt. Gideon T.,
Blair, S/Sgt. James E. Jr.,
Blair, Robert H., S. 2/c,
Brown, Lt. George P., Jr.,
Brown, Pfc. William E.,
Conn, Daniel L., S 2/c,
Ebert, Lt. (jg) Charles H., Jr.,
Heilman, Lt. Marlin Grant,
Horigan, Pvt. Walter Lee,
Iungerich, M.T./Sgt. Stevan,
Iungerich, Zoe,
Lechner, Lt. Frederic B.,
Lindsay, Capt. Alexander H.,
Lindsay, David P., S 2/c,
Lindsay, John G., A.S.,
McGaffic, Lt. H. R.,
Pendleton, Lt. Philip C.,
Schoenberger, Capt. Ulrich,
Schoenberger, Ensign Walter S.,
Stein, Cpl. Frank.
Uber, Ensign Arthur E., Jr.,

     Elsewhere in the United States.

Acton, Cpl. Stephen, New York.
Acton, Pvt. William H., New York.
Anderson, Pvt. Walter I., New Jersey.
Barber, Lt. Marjory E., New York.
Beal, Dale E., G.M. 2/c, Iowa.
Brickman, Sgt. Elmer G., Texas.
Bruser, Lt. Henry B., La., Prisoner of War.
Bundsen, Ensign Jerome, Calif.
Caldwell, Dawn, New Mexico.
Caldwell, Cpl. Neil V., New York.
Coffin, James Price, H.A. 1/c, Minn.
Coffin, Capt. Roscoe T., Maryland.
Cooper, Lawson P., A.F.D., A.R.C., Calif.
Cranch, Ensign John E., N. Y.
Cranch, T/Sgt. W. E., Penna.
Crockett, Lloyd, A.S., Georgia.
Curtis, Lt. Mark T., Calif.
Davis, Lt. Charles F., Calif.
Davis, S/Sgt. Edward A., Calif.
De Maine, Capt. Philip B., Ohio,
Denys, Sgt. Raymond, Georgia.
Doering, Lt. Edward, Wayne, Iowa, Prisoner of War.
Dykes, G. Guthrie, S 2/c, New York.
Echols, A. M. Jr., S 1/c, Alabama.
Grant, Major Fred M., Washington, D. C.,
Griffin, William T., E.M. 1/c, South Carolina.
Halterman, Pfc. J. Douglas, N. Y.
Hollem, Howard R.,
Ingersoll, Frank, F. MoMM 3/c.
Jackson, Russell S., S 2/c, Calif.
Joy, Lt. M. Fergus, Calif.
Kahmar, Pvt. George R.
Leonard, Barbara, WASP, New Jersey.
Leonard, Pvt. Jeremy, New Jersey.
Linaweaver, Pearl, A.M.M. 1/c, N. J.
Loomis, Capt. Lyman S., Ohio.
Merrell, Sgt. Frederick, Calif.
Merrell, Pfc. Stanley, Calif.
Moorhead, Pfc. Donald, Washington, D. C.
Nail, S/Sgt. George U.
Needer, Pvt. John H., Baltimore, Md.
Norris, John R., S 1/c, Ohio.
Posey, Lt. John A., Alabama.
Rhodes, Leon S., S. 1/c, N. Y.
Rott, Sgt. T. F., New York.
Schoenberger, Herbert N., Jr., S 1/c, Louisiana.
Smith, Cadet Robert P., Allentown, Pa.
Smith, Sterling R., Sp. (Y) 1/c, Georgia.
Snyder, Donald, A.M.M. 1/c, Ohio.
Snyder, James F., U.S.N.R., Ohio.
Soneson, S/Sgt. Carl G., Erie, Pa.
Soneson, L. R., R/T 3/c, Erie, Pa.
Stebbing, Major Philip, Washington, D. C.
Storey, S/Sgt. Ferrell A., Alabama.
Toedt, Sgt. Harry K.
Waddell, Syd., Arizona.
Wheeler, Pvt. Thomas W., Georgia.
Wilde, Lt. Comdr, John, New York.
Wille, Pvt. John H., Ohio.
Wilson, Joaquin C., Jr., E.M. 2/c, Missouri.
Wilson, John E., U.S.M.S., Missouri.

42


Church News 1945

Church News       Various       1945

     TORONTO, CANADA.

     Episcopal Visit.-The Olivet Society had the honor of a visit by the Right Rev. Alfred Acton, commencing Wednesday, September 27. In the evening he gave one of his now famous, though ever different, talks on the Life of Emanuel Swedenborg. To those who had not had the pleasure of hearing him speak on this subject, it was a comprehensive sketch of a most eventful life; to those who have heard him before, it aroused memories and new points of interest,
     On Friday evening the gentlemen enjoyed Bishop Acton's company at the home of Mr. C. R. Brown, and discussed a letter read to them which the Bishop contemplates sending to the men in the Active Forces.
     In honor of Bishop and Mrs. Acton a banquet was held on Saturday evening, and a formal welcome was extended by, the Rev. F. E. Gyllenhaal on behalf of the Society. A corsage was presented to Mrs. Acton by the Ladies' Circle, which corsage, by the way, was arranged by the florist who made up the banquet given to Her Majesty the Queen when she visited Toronto. Seventy-three guests sat down to aim appetizing meal, served at table gay with flowers and fruit. Mrs. Joseph Knight, assisted by, Mrs. Ray Ore and Mrs. Orville Carter, was responsible for this feature of the program.
     F/O Robert Scott and Mr. Alan Longstaff received a special welcome. The former, as we have mentioned, had recently returned from Ireland and England, where he had taken part in coastal operations; and Alan was visiting in Toronto for a few days before returning to his home in Denver. In a pleasant few words Mr. Longstaff expressed his happiness at being in Toronto once more. A few evenings before, Robert had given us a vivid account of his adventures in a Flying Sunderland, mentioning particularly the occasion when their crew sank a U Boat and arrived home on "a wing and a prayer"-the other wing being all but absent; for which feat the pilot received the D. F. C.
     We told you in our last report that Mr. Francis Wilson had been Treasurer of the Olivet Society for twenty-five years and it was at this banquet that the Society presented him with a gift in appreciation of his long service. Mrs. Wilson received a bouquet of roses. Mr. Wilson voiced his pleasure at having been able to render this service.
     Bishop Acton's address on "The Mechanism of Immortality," which followed, was accorded the undivided attention and interest of his audience. It was one of those occasions when all is very simple and lucid, while it is being examined.
     On Sunday morning the Bishop gave the children a talk on "The War." and it was suited to the adults also, in that attention was drawn to the individual war which each one must fight against evil, although it may not appear to be as dramatic as the Great War. The sermon which followed was on the subject of repentance and the remission of sins, treated with the marvelous simplicity which comes from deep wisdom, and leaves with the hearer a feeling of gratitude for the privilege of listening. In the evening Bishop Acton again addressed us on the subject of Emanuel Swedenborg, but this time from the angle of church history as it should be known to all of us-the establishment of the Lords New Church on earth.

43



     On Monday evening, at the home of Mrs. F. Wilson, the ladies heard a paper by Bishop Acton on the subject of "The Virgin Birth." It was a most interesting evening, and much enjoyed by the large group of ladies who were present.
     Society Events.-Thanksgiving Sunday was a hundred percent perfect as to weather, and accordingly a large congregation attended the service, at which the children offered their gifts of fruit, symbolizing their thanks to the Lord for His great mercies.
     At the Forward-Sons meeting, Mr. Joseph Pritchett gave a paper on
"Russia." Not being a man, your reporter was not present, but hears that it was a very worth-while address.
     A new coat of paint has brightened our chapel, halls, and schoolrooms; but now we are looking for improvements in the assembly halls.
     The children had a wonderful time at a Halloween Party, coming in "fancy dress," which, together with ice cream and cake, added to a hearty supper, made for a real party.
     The adults were not to be outdone by the children. So, on Saturday. October 28, a kaleidoscopic group of people gathered in our assembly hall. An elderly Spanish duenna, crinolined ladies, a chef, a Red Cross nurse, French maids, war workers, a fortune teller, a scarecrow, and a Raggedy Ann, as welt as Mephistopheles, clowns, a Northern miner, and a Midway Barker-to mention only a few of the characters represented-all joined heartily in the games offered at the different booths. Bingo held a big crowd all evening. Everything cost pennies and nickels; and presently waffles, hamburgers, hot dogs, and coffee sold rapidly. In addition to collecting a substantial amount with which to send boxes to the boys in the Active Forces, everyone laughed much and had a splendid time. The evening was votes one of the gayest we have enjoyed in a long time, and this was very much due to the efforts of Mrs. Orville Carter and her many able assistants.
     With the Armed Forces.-F/O Robert Scott, with his wife, Gladys, is now in Victoria, B. C. F/O Orville Carter is in Toronto on 17 days' leave, prior to his going to a Military Secret. Sgt. Arthur Fountain has been sent back to his unit. Cpl. Thomas J. Fountain is still in Italy, and he can think of places in which he would rather be.
     Lieutenant Keith C. Halliday was one of the "Red Devils" of Arnhem, and one that did not come back, Keith went safely all through the African campaign, then to Sicily and to Italy. During a period of inaction in Italy, he volunteered to transfer to the Airborne Light Artillery, and thus was among those who jumped into Arnhem, where he gave his life for his country.
     December 1.-Had we become accustomed to the fact that Dr. Caldwell is always a month ahead of time, and considered also that December 25th is nearly a month after December 1st, we would have wished you all a Happy Christmas when we wrote our notes on November 1st. But we hope each and every one of you had a happy Christmastide, whether in quiet or gay form. Now we

"Wish ye a', both great and sma',
"A Hearty Guid New Year."

     In our October news report we did something very terrible. We sent the wrong Miss Barber to school in Bryn Athyn! Please believe us, it is Katherine, not Evelyn, who is there. Our deep apologies, but maybe we were just being ahead of time-for once.
     The event for November was Dedication Sunday, November 19th, being the anniversary of the dedication of our Chapel. The Rev. E. R. Cronlund, of Bryn Athyn, was in Toronto that week-end, and gave us an inspiring sermon, his text being, "On earth peace, good will toward men," which brought out many interesting thoughts particularly pertinent to the coming wartime Christmas.

44



     The Forward Sons had a fine evening when Beverley Carter gave an address on "China." From all accounts it was a most interesting paper. It was preceded is, a luscious chickenpie supper which was provided by Archie Scott.
     The Ladies' Circle gave a very Splendid "shower" to Phyllis Wright on November 15th, after the Wednesday supper and class. The men-folk were introduced, and the groom-to be gave capable assistance in opening the parcels. A self-selected choir (no one else would have selected them!) I provided suitable vocal music during the opening ceremonials. which music had to be heard to be appreciated.
     The marriage of Sergeant Ross Baker and Miss Phyllis Wright took place in our church on November 17th, and the wedding proved to be a most inspiring and happy occasion. The bridle was daintily gowned in pale blue with black accessories, and the groom wore the uniform of the United States Army Air Corps. The Rev. F. E. Gyllenhaal officiated at the ceremony, and Mrs. Sydney Parker provided the organ accompaniment. At the reception which followed, the toasts and responses were interspersed with songs, under the able toastmastership of our Pastor, and a pleasant time terminated when the happy couple left, in a shower of confetti, for a three weeks' honeymoon.
     Mrs. Alec Craigie entertained the Ladies' Circle this month, and our Pastor gave a paper on "The Doctrine of Genuine Truth."
     We are happy to say that Mrs. F. R. Cronlund accompanied her husband to Toronto, where she will visit for a couple of weeks.
     Mr. George Schnarr and his granddaughter, Mina, from Kitchener visited Toronto one weekend.
     We are sorry to report that Mr. Ray Brown has been quite ill for some time, but are glad to say that he is now recovering nicely.
     With the Armed Forces.-Sydney Parker tells us that he has organized an All-Canadian Club where he is stationed in India. Orville Carter, now a Flying Officer, was in town for an all too brief "leave." Donald Bellinger was in the city recently, wearing his very new Wings. Bob Anderson has been very seriously ill, and his friends have been most anxious about him; but, thanks to the medical facilities of the Canadian Navy, he is now well on his way to recovery, for which we are all heartily grateful.
     V. C.

     COLCHESTER, ENGLAND.

     November 7, 1944.-In September we entered upon a new season of winter activities in the Society. In the doctrinal classes we are continuing our study of Divine Love and Wisdom. Classes for the children of the former Sunday School are held on Friday afternoons, opening with a short service.
     Our Harvest Thanksgiving Service was held on October 1st, and the Pastor addressed the children on the text of Deuteronomy 8: 18, "But thou shalt remember the Lord thy God for it is He that giveth thee power to get wealth." He showed how necessary it is for the farmer to cooperate with the Lord, that He may bring the corn to the harvest, and how necessary it is for us all to cooperate with the Lord, if His truth is to bear fruit in our lives. The children then brought forward their offerings, which added to the decoration of the chancel.
     At a meeting on Sunday afternoon, October 15th, the Pastor read a very interesting paper on the subject of "The Home," and a discussion followed. After this we had tea and singing practice. We wish that more with younger children could have been present.
     Our first social of the season was the occasion for a "shower" given for Mrs. Ruth Pryke in view of her approaching marriage to Mr. Wallace Glover, and a good number of useful articles were presented to her.

45


The betrothal service was held at the church on Sunday afternoon, October 8th, and the wedding took place on Saturday afternoon, October 21st, the Rev. Martin Pryke officiating. The chancel was decorated with white Dahlias. The couple looked a very happy pair as they came up the aisle.
The bride wore a long white lace dress and veil, and carried a bouquet of dark red roses. Mr. Denis Pryke was best man.
     The ceremony was followed by a reception at the Red Lion Hotel, from sixty to seventy guests being present. A very nice programme had been arranged, with toasts to the Church, the Bride and Bridegroom, and their Parents. A number of congratulatory telegrams were read. Mr. and Mrs. Glover will reside at Chelmsford. In the evening a number gathered at the home of Mr. and Mrs. John Cooper, and with social songs and games a very pleasant time was spent.
     E. B.


     ARBUTUS, MARYLAND.

     December 1.-It has been some time since you last heard from our Circle. Three years ago we once more became active. We still owned our little chapel in Arbutus. Mr. Emil Gunther had it renovated for us, and also made us a present of the new Liturgies. His devotion, and that of his brothers, has never lessened through adverse and good years. Without their help financially, and their wisdom, we could not have survived. Dr. Roscoe L. Coffin has also been a faithful member, as well as our organist, for many years. This use has now been taken over by Mr. John Gunther. The willingness of Mr. and Mrs. Adolph Gunther in getting the chapel ready for service, and that of Mr. John Gunther in getting it warm, have been big donations to our comfort. We have the makings of a real society-the wisdom of the older members, the work of younger ones, and the inspiration of children.
     For the information of any who may be sent to Baltimore or vicinity, we wish to say that you are welcome. The Rev. Morley Rich visits us on the fourth week-end of each month. On time fourth Friday evening, at 8 o'clock, we hotel a class and social evening at the home of Dr. and Mrs. Roscoe L. Coffin, 1420 Bolton Street, Baltimore. On the fourth Sunday, services are held in oar chapel at Arbutus at 11 am.
     In addition, we are visited by other pastors several times in the course at a year, and so we are often able to have services twice a month. Our Secretary will be glad to send notices to any who request it. Address: Mr. George C. Doering, 1719 Arlington Ave., Relay. Md.
     The circle has been a busy one in the last six months. In addition to our regular activities, there have been two special events. We celebrated June Nineteenth with the children first in our thoughts. Because of gas rationing, the church service and a picnic for the children were held at the shore home of Mr. and Mrs. Charles Umberger The service was suited to young and old, closing with the Communion for the adults while the children were taken for a walk. A picnic dinner followed, with a large birthday cake and ice cream for dessert, to make it a real birthday party. An afternoon of swimming sent all the children home tired and happy, but knowing what is meant by the Day of Days.
     In October, Bishop de Charms visited us. The Rev. and Mrs. Morley Rich were here also. A banquet was held in the chapel on Saturday evening, and the Bishop told us about his visits to many small societies and circles, of their problems, etc. It made us feel closer to them all. Mr. and Mrs. George Doering and Mr. and Mrs. Adolph Gunther were mainly responsible for the banquet, the menu including chicken is la king, potatoes, peas, relishes, ice cream, cookies an] coffee. (Hint taken from the July report from Toronto!) [August issue, p. 380.]
     During the Bishop's visit a class was held for the children at the home of Mr. and Mrs. Roland Trimble in Laurel, Md.

46


The Sunday service was held in our chapel.
     Two families have been added to our circle during the past year,-those of Mr. and Mrs. Charles Umberger and Mr. and Mrs. John Scalbom.
     An interesting year has been planned. Of this we shall tell you in our next report.
     R. U.


     PITTSBURGH, PA.

     In July the Pittsburgh Society-collectively and individually, with full hearts-said a regretful good-bye to Mr. Pendleton and his family. In August we were fortunate to be able to welcome our new pastor-the Rev. Bjorn A. H. Boyesen, and he has settled easily into the lives of our members, and into the functions of the Society. We are happy that he is here.
     Under Mr. Boyesen's able and spirited guidance, we have behind us already several months fitted with the echoes of successful events, and we have before us more months bursting with the promise of numerous activities.
     October's first colorful week-end brought with it the District Assembly, Bishop de Charms, good speeches, happy group singing, and a wonderful feeling of camaraderie.
     The Assembly opened on Friday, October 7, with an Address by the Bishop, entitled "Following the Indications of Providence." Both the local members and oar welcome visitors were loathe to leave the auditorium after the address, and had a pleasant and profitable time in discussion and conversation.
     The Assembly Banquet was held the next evening, and proved to be three hours of enjoyment, highlighted by delicious food, many toasts and much singing. Mr. George Woodard's expert toastmastering, and three excellent papers. These were given by Mr. Donald Merrell, Mr. Daric Acton, and Mr. Boyesen, on a subject that is of great concern to many of us-Our Young Men Returning from the Wars, Their Attitude, and Their Placement in Desirable and Useful Occupations." The Bishop's thought-provoking remarks brought the evening to a close, and left us peaceful-and full of hope.
     October's last colorful day brought Halloween and Theta Alpha's party for the school children-an uproarious affair, helped along by the fact that even the minister and the teachers came incognito and the youngsters loved it!
     Activities in November were climaxed by a special Children's Service on Thanksgiving Day. The forty children, with their offerings of fruit, were tangible evidence of the gratifying growth of the Society. And the holiday spirit carried over to the following evening when a formal dance was held in the auditorium. Scotch pine, Pampas grass and ivy, good music, party refreshments, and a spirited crowd, merged to make a delightful social evening.
     Society uses: Friday suppers. Doctrinal classes, Women's Guild meetings, Young People's classes, Sons' meetings, have been carried on regularly. We are looking forward to December we have many plans afoot. In the meantime. Happy Holiday!
     V. S. E.

     GLENVIEW, ILLINOIS.

     September-November, 1944.

     Well, folks, believe it or not, our church buildings are no longer large enough for us! This condition has been becoming more acute during the past several years, and has finally come to a head-like an aching tooth which sooner or later has to come out. So committees have been appointed to deal with these undertakings: the enlargement of the kitchen for a kitchen the size of the one in Pittsburgh (!) the enlargement of the assembly hall the remodeling of the school and maybe the church building. And, last but not least, a committee to raise funds.
     The Tuesday evening men's reading group has started its new season with the work on The Infinite. These are mighty interesting meetings.

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They are held in the various homes, and refreshments are served at 9 o'clock. The discussion of the reading often continues until a reasonably late hour.
     A Wedding.-On Friday evening, October 6, after Friday supper and class, the curtain was raised, displaying a stage full of wedding presents for Phyllis Holmes and Anthony Heilman, who were to be married the following evening. It took the better part of an hour to acknowledge the presents individually.
     The marriage ceremony on Saturday was conducted lay the Rev. Ormond Odhner, and the couple were attended by the bride's brother David as best man and Miss Phyllis Headsten as maid of honor. The Misses Nancy Synnestvedt and Mary Jane Heilman were the bridesmaids. The bride's dress of ivory satin with a long train and her bouquet of roses contrasted nicely with the groom's Navy blue. The colors of green and yellow worn by the attendants were carried out in the decorations of the church and reception ball by large bouquets of giant yellow marigolds and lighted candies.
     At the reception following the service, toasts were offered, The wedding cake, cut and served by Phyllis and Tony, was a Swedish torte like the one served at the wedding of the bride's parents, Mr. and Mrs. Bernard Holm. The sphere of joy pervading the evening was emphasized by the fact that Tony had but recently returned from active duty in the Mediterranean theatre of war.
     Sundry Meetings.-At the October meeting of the Glenview Chapter of the Sons of the Academy, Mr. Alexander McQueen spoke from notes on "The different ways people get impressions of the New Church," bringing to light some amazing incidents during the whole period of the New Church. At the November meeting of the Chapter, Lieut. Jean Rydstrom gave a very interesting account of his experiences in the Solomon Islands, and answered many questions.
     The Men's Assembly (General Council) has been meeting once a year for the past two or three years, but from now on, at the invitation of the Glenview Chapter of the Sons, the Assembly will meet on the third Sunday of the months of February, April, September, and November-to follow the Chapter meetings on these four months.
     A most useful parent-teacher meeting was held early in November, at which the Rev. Elmo Acton presented various problems in connection with the school work. These were freely discussed, and the points of view of both the school and the home were thoroughly aired.
     Church Services.-At our Thanksgiving Service on November 23d, the school children brought offerings of fruit to the altar, and in the course of the worship they recited the 100th Psalm. The Pastor addressed them on the significance of Thanksgiving. The fruit was later taken to a Chicago hospital.
     In the Sunday services, our Pastor has just conducted a series of sermons on the subject of the Sacrifices of the Jewish Church. The teaching was brought out that the animal sacrifices were instituted as a permissions of Providence, to restrain the Israelites from human sacrifice. At that time the Lord commanded the rituals of sacrifice, to the cud that they might contain Divine and heavenly things by correspondence and representation. It was these internal things which the angels perceived, and through which the conjunction between heaven and earth was maintained in the representative of a church.
     The Doctrinal Classes this year have been a continuation of a study of the New Jerusalem and Its Heavenly Doctrine. The section on "The Internal and External Man" was concluded, and we are now having the chapter on "Love in General."
     HAROLD MCQUEEN

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ANNUAL COUNCILS 1945

ANNUAL COUNCILS       GEORGE DE CHARMS       1945




     Announcements



     The Annual Meetings of the Councils of the General Church of the New Jerusalem will be held in Bryn Athyn, Pa., April 9-14, 1945.
     GEORGE DE CHARMS,
          Bishop.
BRYN ATHYN ACCOMMODATIONS 1945

BRYN ATHYN ACCOMMODATIONS              1945

     Members and friends of the General Church who from time to time visit Bryn Athyn, and wish to arrange for accommodations, may communicate with the undersigned.
     For the information of those who may prefer to come as paying guests, we would state that there are a few rooms available at moderate rates. Breakfast if desired.
     Address: Mrs. V. W. Rennels, Bryn Athyn, Pa. (Chairman of the Hospitality Committee.)
PRAYER AND WAR 1945

PRAYER AND WAR       Rev. F. W. ELPHICK       1945



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NEW CHURCH LIFE
VOL. LXV
FEBRUARY, 1945
No. 2
     Address on a National Day of Prayer.

     "Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass." (Luke 21: 36.)
     Prayer may be defined as "speech with God." Prayer is an act of asking for a favor with earnestness. It is a petition, a supplication, an entreaty.
     Since religion involves the relationship between man and a Supreme Being, prayer and religion go hand in hand. Without prayer there can be no religion, and, conversely, without religion there can be no prayer that is, prayer in its genuine sense.
     As prayer is speech with God," those who are of the Christian faith are left in no doubt as to how to speak with the Divine. In the Gospels they are given the Lord's Prayer. This is the prayer of prayers,-the great and central prayer for all time, and for every occasion in time. It is by saying the Lord's Prayer that every man and woman-yet every child-may speak with the Divine. For the Lord said to His disciples, when denouncing pharisaical and hypocritical prayer, "After this manner therefore pray ye! Then followed the prayer, which every Christian knows, by heart. It is a prayer of Divine power. It cannot be improved upon by man, nor by the church on earth.
     In considering the subject of Prayer and War, the Lord's Prayer should therefore be kept in mind. By it men are able to obey the injunction, Watch ye therefore, and pray always!

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For thoughtful repetition of the Lord's Prayer, daily, keeps the mind in harmony with the spheres of heavenly societies. Especially will this be the case if, in life, there is the continual urge to shun evil as sin against God. It is this daily practice which strengthens and from conscience. It is what may be called "practical piety." In fact, if we examine it more closely, the plane where evil is shunned is the spiritual battleground. If victories are gained here-unseen by men-if the fires and poison gas of hatred, envy, jealousy, theft, murder and adultery are quenched and gas-masked here, there will be no such creations as flying bomb and torpedo, battleship and warplane. For if spiritual warfare is successful, it will cause natural warfare to cease. Then there will be true Christianity', and "on earth peace, good will toward men."
     Somehow it comes about that many turn to prayer and religion only in times of trouble, or on special occasions in their lives, or in the lives of their friends. But religion then has no lasting effect. To pray when the enemy is at hand, or when one is in sickness or calamity, or to think of church and religion only as something connected with baptism, marriage and funeral, is no prayer, and no religion. In this way of life, such occasions are regarded merely as forms, ceremonies, customs to be followed, with some kind of lurking superstition that, if they are not observed, ill fortune will attend.
     Yet men should commune with God. Take away belief in God; take away the certainty of heaven and the existence of hell: and the very reason for prayer ceases. But as all Christians grant that there is a heaven and a hell, and that there is a Divine Being with whom speech is possible by means of prayer, the next thing, which arises in the mind, is one, which pertains to intercession-prayer to God to intercede on our behalf. "that ye may be accounted worthy to escape all these things that shall come to pass."
     What is intercession when men feel that disaster is upon them, that God has forgotten them, that His Providence has deserted them, they resort to modes of pleading. Yet no prayer on the part of man, or by men collectively, will alter the Divine purpose and the course of His Providence. Prayer did not deliver Thomas a Becket when he was murdered in the act of praying on the chancel steps of Canterbury Cathedral. Prayers will not stop flying bombs on London. God. in His Providence, leaves men in perfect freedom to do as they wish.

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And Christians are also aware that God knows what is required before they ask Him, and this from the Gospel: "For your Father knoweth what things ye have need of, before ye ask Him."
     Yet it is good for men to pray: for if they did not pray there would be no religion, no caring for the Divine precepts, no respect for them, and no heeding of them. Destroy such caring, respect and heeding, and man relies solely upon himself and his own reasoning. And when the love of God is omitted, the love of self takes its place: when the lore of the neighbor is omitted, the love of the world takes its place. The natural tendency of man is toward such an inversion and, strangely, with those who become really inverted, there is no conscience. They cannot see the truth. They cannot see the evils of selfish domination, of aggression, of brutality and oppression.
     But the enormity of these evils is manifested in their ultimate effects. It would seem that men must see the fruit's of the ambitions of modern dictators-the twisting and suppression of facts, the disregard for all agreements and treaties, the wanton destruction of life,-before there can be a real return to a more sane moral and spiritual life. All these things, which oppose have to be seen, rooted out, crushed, before there can be a readjustment. In the course of this process, the times produce their heroes and heroines. And if men, on their part, can readjust the concerns of spirit toil and moral life-from religion and a prayerful spirit-then the way is opened for a proper readjustment in matters of civil and economic life. This endeavor, with Gods help, might be termed "practical intercession," as contrasted with the "ritual of intercession."
     But here let us note what practical intercession implies-that is, a practical way, a Christian way, in which there may be a reconciliation between those who differ and contend even to warfare. For as the ritual of intercession prays to God, pleads with Him to bring peace among men, to establish the Church in the hearts and minds of men and women, so a practical form of intercession means that men must do their part in life, in practice, if they are to be worthy of the Divine intercession in their behalf, for which they pray in worship, that they may be accounted worthy to escape all these things that shall come to pass.
     And so let us try to visualize a cross section of civilization in our complicated life of today. What is it, on the natural plane, that helps to bring about warfare?

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Take a purely theoretical case, apart from personalities. Take, for example, two nations. Call them Nation "A" and Nation "B." "A" has a population of say 25 million, and "B" has the same. They are of distinct nationalities. They vie with one another in industry, commerce, science, art-the common uses of modern civilization. They have their religions. They pray to God.
     But "B" says to "A": "We want to build munition factories,- plants equipped for war purposes: will you lend us capital? If you do, we will give you shares in our company that will bring good dividends." "A" consents; the capital is forthcoming, and in due course the shares bring dividends. Then, for some cause or other, these two nations go to war, the one against the other. The lives of men and women and children are sacrificed, many of them killed by the bombs and bullets, for the making of which their own country has provided the capital! High finance has caused this to be, for war is a profitable game. The more munitions, the more dividends!
     Now each of these nations has prayed to God, asking Him to intercede and bring victory. And when, at last, peace is declared. "A" nation thanks God for the victory. "B" nation is revengeful, and prays to God to give them another chance to conquer their enemy. What a sad picture of Christianity! As far as the New Church is concerned that is, as far as her revealed doctrine is concerned-all of this is a sign of a vastated church, in which "faith alone" has produced such extraordinary conditions. Hence the need that men should pray to God for strength so to reconstruct the laws of economy and international trade that no such conditions shall prevail in the future.
     If warfare is to persist then governments must do something to prevent conditions under which private enterprise derives profit from the manufacture of the implements of war. Providence works by means of men, and leaves them in freedom. With God's help, they must see these evils and right the wrong. Some will say that the Church has no right to interfere with business. But if business becomes of such a degrading influence by its selfishness and power, the Church has indeed a right to speak, though it can only point to Christian principles, and in the New Church to True Christian Principles, leaving the State to work out the details in civil and economic law.

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And on days of National Prayer we should so think and so reason, each one doing his little part in the effort to remove the spiritual and natural causes of war. For "all religion is of the life, and the life of religion is to do good, our Doctrine declares.
     We have briefly presented a picture-a very simple analysis of the chain of human circumstances, which are connected with modern war. Yet the New Church Doctrines tell us that, behind the natural and material phases of warfare, in all ages, is the condition of spiritual growth or spiritual decline with different nations. For we are told that nations are punished by wars for the evils into which they fall,-evils that are not always seen by men in the world. (D. P. 251.) This is certain, that as long as the loves of self and the world are the masters, and not the servants, there will be such disorders among men. It is man who has forgotten God, not God the Lord who has forgotten man. And so, among all the evil conditions caused by wars-national debts, poverty and wealth, high finance-the Divine Providence reigns to bring good out of evil.
     The Doctrines of the New Church reveal to us the higher meaning of "intercession," as the Lord's "perpetual remembrance of man from love." (A. E. 805.) It is an "unceasing mediation; for love itself, which is the source of mercy, clemency and grace, intercedes unceasingly, that is, mediates on behalf of those who keep His commandments, whom He love." ( T. C. R. 135.) If we would truly enjoy and benefit by a service of worship in which there is the ritual of intercession, let us remember the importance of a right life in this world, of just and straight business methods. For the efficacy of prayer, of "speech with God," either in public worship or private devotion, depends upon the operation of a law revealed from heaven, which declares They are in error who believe that they can dispose themselves to influx by prayers, adorations, and the externals of worship. These effect nothing, unless man abstain from thinking and doing evils, and unless, through truths from the Word, he, as of himself, leads himself to god as to life. If a man do these things, he then dispose; himself to influx, and then his prayers avail." (A. E. 248.)
     Prayers in wartime will therefore help, if the spirit of the prayer is worthy, if a man life involves a constant endeavor to shun what is wrong. Such prayers avail. Providence will bring good out of evil, as far as this war, or any other war, is concerned.

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It is for men to do their part-in life, in the everyday uses of life.
     Today, millions throughout the world are praying to God. Each man will pray according to his conception of God, and according to his ideas of God's Providence. And those of New Church faith-possessing so much God-given truth in the New Revelation to help them-need to see the inconsistencies of modern life, and develop an attitude of silent prayer-an everyday prayer-a state which, in all humility, endeavors to distinguish right from wrong, good from evil, truth from falsity. And all that we really require is the Lord's Prayer-a prayer, which contains the infinity of truth as it, descends from the Lord through the heavens, a prayer which is said every day by the angels of heaven. And it is by means of the sphere of this prayer that we can obey the command: "Watch ye therefore, and pray always, that ye may he accustomed worthy to escape all these things that shall come to pass!"
KEYS OF THE KINGDOM 1945

KEYS OF THE KINGDOM        GEORGE DE CHARMS       1945

     "And I have the keys of hell and of death." (Revelation 1: 18.)

     When, after His ascension, the Lord appeared to John as the Son of Man in heaven, He said to him. Fear not I am the First and the Last. I am He that liveth, and was dead: and, behold. I am alive for evermore, Amen; and have the keys of hell and of death."
     By a key is meant the power to open and to shut. The "keys of hell and of death," therefore, are the power to control the hells, releasing or retraining their influence at will. In appearance, it is the power to save men or to condemn them.
     By a wrong interpretation of the Scripture it has come to be believed by many in the Christian Church that the "keys of the kingdom" were given by the Lord to Peter. The opinion is based on the fact that when the Lord asked His disciples. "Whom say ye that I am?" Simon Peter replied, "Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

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And I say unto thee, That thou art Peter, and upon this rock I will build my church: and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall he bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven." (Matt. 16: 15-19.)
     The first impression of this passage upon the reader is indeed that Peter was made custodian of the keys, thus that he was given power over men,-the power of spiritual life and death. But a thoughtful examination makes it clear that even in its literal sense the statement should not be so construed. It was not Peter the man, but what Peter had just said, to which the Lord referred. That this is so, is evident from what follows immediately in the same chapter. For when the Lord spoke of His approaching death, Peter "began to rebuke Him, saving, Be it far from thee, Lord: this shall not be unto thee." And the Lord replied, "Get thee behind me. Satan: thou art an offence unto me: for thou savorest not the things that be of God but those that be of men." (vv. 21-23.)
     If we adhere consistently to the superficial appearance, we must contend that Peter is meant in both cases. We must believe that he who had just received, with the Lord's blessing, the keys of the kingdom of heaven, was called "Satan," and declared to be "an offence" unto the Lord Against this, reason revolts. But if we understand that the Lord, in both cases, was referring to what Peter said, the meaning becomes plain. For the acknowledgement of the Lord's Divinity is indeed the cornerstone of the Church, and at the same time it holds the key to man's salvation. But the suggestion that the Lord should not endure the passion of the cross-thus that He should not remain faithful, even unto death, to the Divine purpose of His life in the world-this was a temptation induced by the hells. It was of this suggestion that the Lord said, "Get thee behind me, Satan; thou art an offence unto me." Furthermore, the Lord Himself later denied that He had relinquished to Peter the power of opening and cloying heaven. For when He appeared after His resurrection, He said to the disciples, "All power is given unto me in heaven and on earth." (Matt. 28: 18.) And finally, after He had ascended into heaven, He plainly declared to John, "I have the keys of hell and of death."

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     This means that the Lord alone has the power of opening and shutting the hells. He acquired this power while He was on earth by a life-long series of battles against the hells, and of victories over then, culminating in the passion of the cross. By these victories in temptation He successively glorified His Human, and through the Divine Human He now has power eternally to govern the hells and boll them subject to His will. If we have any comprehension of what is involved in the government of the hells, it becomes clear at once that this is a Divine work-a work that cannot be given to any man. It is a work of Infinite Wisdom, such as no man can possibly possess.
     To govern the hells is the same as to redeem and save mankind. It might be supposed that when the Lord said, "I have the keys of hell and of death," He meant that He has power to condemn the wicked. But the Lord is Love Itself, and "His tender mercies are over all His works." He condemns no one. He opens the gates of hell only that He may lead man out into the freedom and the joy of heaven: and He closes them only to protect man after he has been liberated, lest the evil should prevail to draw him back again. This He openly teaches in John, saying, If any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day." (Chapter 12: 47. 48.)
     But if the Lord loves all men, and holds the key to their salvation, why are not all men saved? The reason is that no man can be saved against his will. Hell is not a place, surrounded by great walls, with barred gates securely locked, in which man may be confined, or from which he may be released by an arbitrary act of God. Hell is a stale of life. It is the love of evil in the heart of man. So long and so far as that love rules, it turns the mind away from the Lord and from the Word-turns it in upon itself. It causes man to see only those things as good that cater to his personal desires, and to acknowledge as true only that, which helps him to achieve his own ambition. It leads him to place his sole reliance in the strength of his own will, and in the cunning of his own intelligence. It blinds him to the Truth of Revelation and destroys all trust in the Lord. It builds the mind into a form of hell-a form directly opposed to the order of heaven.

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Wherefore it may be said that the kingdom of hell, like the kingdom of heaven, is within you.
     Deliverance is possible only as the loves of self and the world are removed, to be replaced by love to the Lord and charity toward the neighbor. Only as these loves re-form the mind, reconstruct the thought, and change the quality of the will, can man be withdrawn from hell and introduced into heaven. This no man can do by his own effort. For every endeavor of his will is inspired by the love of self. Into this love he is born. The perverted forms of affection and thought produced by it, he receives hereditarily from parents and ancestors. The tendency to evil is therefore innate with him, and appears to be his very life. It brings him under the influence of the hells, and by them he is held bound as "in affliction and iron." Because the Lord alone, in His Divine Human, has power to deliver man from this bondage, therefore, appearing as the Son of Man in heaven, He said to John, "I have the keys of hell and of death."
     The door of escape from the loves of self and the world-the door of entrance into heaven-is the acknowledgment of heart that the Lord Jesus Christ is the God of heaven and earth. It is the acknowledgment that He is the Creator of the universe, whose Love and Wisdom perpetually preserve all things in being awl existence. It is the acknowledgment that our life comes from Him and belongs to Him, being given to us that we may use it for the promotion of His will. It is the acknowledgment that we can do nothing good and think nothing true from ourselves, and thus that we are in constant need of the Lord's help and guidance. This is the door through which alone the Lord can lead us out of the prison-house of self-love. And the keys that open that door are the Divine Truths of Revelation: for these are the sole means whereby we may come to see the Lord, to hear His voice, and to know the quality of His Love and Wisdom, that we may seek His leading and instruction.
     These keys, of course, were not first acquired by the Lord when He came on earth. They are the very Wisdom of God, "the Word which was in the beginning with God," and of which it is said, "By the Word of the Lord were the heavens made, and all the host of them by the breath of His mouth." But they could serve as the key to the door of man's deliverance only so far as they could be made known to man, brought within the grasp of his finite understanding, that they might impart to him a vision of the Lord.

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This the Word has done through all the ages. By means of the Word the Lord has offered the key of salvation to all who were willing to receive it. But no one could be compelled to receive it against his will. For reception is of love and love cannot be forced. Man can be delivered from self-love only by loving the Lord, and thus accepting the guidance of Divine Truth freely, and from choice.
     As men rejected the Lord's teaching, and insisted upon following the dictates of their own will, evil increased. In the false light of evil loves, the truth of the Word was perverted to the service of self. And although the Lord repeatedly renewed His covenant in new forms which for a time restored man's faith, it was foreseen that the growing weight of evil would drag man down, and at last destroy all possibility of faith-unless the Lord Himself should come into the world, overcome the hells, and set man free from their overpowering influence. Unless the Lord should glorify His Human, and thereby take to Himself the power to hold the hells in subjection, and at the same time to open the hidden meaning of His Word, restoring to the minds of men the light of Heaven's Truth, the whole race must perish in eternal death.
     Permanently to turn back the tide of evil and avert its threatened destruction was the purpose of the Lord's Coming-a purpose that could be accomplished only after long ages of preparation. For the Truth that was to be the key to man's final redemption could not be given until man, by a gradual process of racial growth, had been prepared to understand it. Even as children can be taught only in accommodation to their ages, so the Lord could teach men only by degrees as the race progressed in knowledge and experience-only as the racial mind was slowly formed by successive generations that passed into the spiritual world.
     This is the reason why the Word was given in dark savings and in parables. It is the reason why the inner meaning was so long concealed. It is the reason why the Lord said to the prophet, "Go thy way, Daniel: for the words are closed up and sealed till the time of the end," and why He said to His disciples, "I have many things to say unto you, but ye cannot bear them now." For the same reason it is said in the Apocalypse that, when "seven thunders uttered their voices," and John was about to write what those voices proclaimed, he was told from heaven to "seal up those things which the seven thunders uttered, and write them not."

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     The Writing; tell us that what John was forbidden to write were the "very essentials of the New Church" which at that time could not he received by men. (A. R 473.) But when the preparation was complete, when the Last Judgment had been effected, and the time was at hand for the Lord to make His Second Coming the command was given, "Seal not the sayings of this prophecy, for the time is near." (Rev. 22: 10.) For then the Lord could appear in His glorified Human He could open the Book of the Word, and "loose the seven seals thereof." He could reveal the secret operations of His Providence, that men might see His Love and Wisdom in all things of His creation. He could disperse the clouds of falsity which had gathered about the Word in the minds of men, that they might behold His face in glory, and turn once more in gladness to worship Him.
     The Lord Jesus Christ, who walked the earth in the humble garb of mortal man-the risen and the living Lord-is He who now appears in the Truth of the Heavenly Doctrine, empowered to redeem from the chains of self-love all who will follow Him in faith and in life. He it is Who points the way to the door that opens the heart of man to the freedom, the charity, the eternal use and happiness of heaven, saying, "I have the keys of hell and of death." Amen.

LESSONS:     Daniel 12. John 12: 31-50. A. E. 536:1, 2.
MUSIC:     Revised Liturgy, pages 437, 474, 471. Psalmody, page 82.
PRAYERS:     Revised Liturgy, nos. 8, 104.

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REV. RICHARD MORSE 1945

REV. RICHARD MORSE       Rev. W. CAIRNS HENDERSON       1945

      [Photograph]

     REV. RICHARD MORSE.

     Photo, 1927.

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     A Memorial Address.

     We have met this afternoon to commemorate the transition to the spiritual world of one whose place among us is well known. For the first thirty years of its life, Richard Morse ministered to the spiritual needs of this Society-first as Leader, then as Authorized Candidate for the Priesthood, and finally as an ordained Pastor. To some here he has been a friend for even longer His passing therefore marks the end of an era in our history, and leaves us with a feeling of loss. Yet in this New Church-whose eyes are ever uplifted to the golden Jerusalem as the hope and end of earthly life-our real affection at the departure if our friends from, this world can never be that of sorrow and regret, but one of rejoicing at their entrance into true life, even though we grieve over the loss of their bodily presence.
     It was an ancient custom to mourn the dead, we are told, for three days; and then, with the entrance of the spirit into full consciousness in the spiritual world, to cease from mourning. And we, regarding death in the light of the truth revealed in the Heavenly Doctrine, can follow the ancients in this act of wisdom, and put away mourning. Knowing that, because the Lord conquered death, and rose on the third day, He raises up into life all whose bodies are laid in the grave; and that, because He has come again, all who are raised out of the body may find opening to them the way of heaven: we may indeed ask of death and the grave-where is their sting, and their victory?
     The Heavenly Doctrine assures us that death, whenever or however it comes, is a spiritual blessing-a blessed and happy release which is ever of mercy, and which frees man from all that hinders or is opposed to his real life. Death is only a continuation of life, a normal process, and a necessary stage in human development.

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Man is not created for this earth, but to live in the spiritual world to eternity; and he is born here, and lives on earth for a while, only that he may acquire from the finest things of nature a fixed and permanent basis for individual survival and be prepared for his chosen place in the spiritual world. That he may live here, and perform uses, he is invested temporarily with an earthly body-a body which is never the man himself but only an instrument of service. And before he can become consciously an inhabitant of the spiritual world, wherein he was created to live, this earthly body must be rejected by death, and be laid aside,-never to be resumed.
     But this earthly body is all that man does lose in the process of death; and his visible presence therein is all that is lost to those who remain on earth. The spirit-the love, affection, and thought which are the man himself,-is still alive. In a very short time, usually on the third day after death, he enters consciously into life in the spiritual world, still in the human form and shape, and with all the faculties and powers of his manhood, but more perfectly than ever before, because he is in a spiritual substantial body. Eventually he becomes, fully and entirely, a form of his ruling love. Among those who are like-minded, he devotes himself to the use he has most loved, and through his labors the earthly counterpart of that use is still sustained, enriched, and advanced by his peculiar talents.
     This in itself would be enough to make of death a spiritual blessing. But it is not all. Together with his earthly body, man puts off many conditionments inherent in the flesh. This is especially so with the good. The material body is very gross, and charged with cupidities. As long as the regenerating man is in it, he cannot become aware of the treasures of heavenly riches, which the Lord has laid down in his spiritual mind. He knows nothing of the thousands of arcana of wisdom, and delights of love, with which the Lord has filled that mind. The body hinders the use of his interior and real faculties, and prevents his internal affections from appearing. Bodily and worldly thoughts obscure his mind; and the cares, anxieties, and distresses of this mortal life make it impossible for him to experience the peace of heaven, which the Lord has secretly bestowed upon him.
     With the death of the body, however, all these conditions are cast off, together with all that man may have suffered from old age, sickness, infirmity, pain, and the impairment of his faculties.

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If he is regenerating, man's passage through the gates of death is from a dim and obscure life into one that is bright and clear, he enters consciously into the spiritual riches laid up in his mind. His real affections at last appear clearly before him. He comes into a deeper understanding and keener sensation than ever before; there is effected in his mind a conjunction of good and truth scarcely possible on earth: and eventually he sees before him a path which leads to the society in heaven in which he was, interiorly, while in the world, where he will dwell to eternity in the company of those who are like himself.
     When the body dies, therefore, man for the first time really begins to live. It may be said, indeed, that his earthly existence is but a shadowy womb-life, and that his true being is achieved only with his introduction into the spiritual world. The newly raised and instructed spirit, realizing this truth, is wont to regard his earthly life as the death from which he has been delivered, rather than the separation of his spirit from the body, and to rejoice in his liberation from the shackles of the flesh; saying from the heart, "I was glad when they said unto me, Let us now go into the house of the Lord," and singing to the Lord psalms of praise on account of his deliverance from captivity. For the death of the body releases man from everything that impeded full use of his spiritual faculties and enjoyment of the gifts imparted to his spirit. It delivers him from all that is not of his real self: and if he is good, it brings him into the land of peace.
     In the entrance of Richard Morse into the spiritual world we can see clearly the liberation of a spirit that for some years had been held more and more in captivity and inaction. His bodily presence was much loved in this Society. Yet, when we think of the purpose of life, reflect that a man's life and happiness is in the active performance of uses, and consider his years and final infirmities, we can surely see that only selfishness would prompt the wish that we might still have that presence among us. He was a man who delighted in activity, and we can only rejoice that a period of waiting has been ended, and that he has at last been set free to take up again the vigorous life in which he found most satisfaction.
     And we can do this the more because of our knowledge,-revealed by the Lord out of heaven-that death effects no actual change in human relations.

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When we say that our friend has gone, we but speak according to the appearance As far as he himself is concerned, his spirit-his love, affection, and thought-is the same, and it remains in the same place as, inmostly, it was. And he will enter now, only far more fully and perfectly than here on earth, into the use he loved best to perform. And as far as we are concerned, death cannot dissolve conjunctions of minds. This teaching is given with specific reference to husband and wife who have truly loved each other. We are told that the death of one of the consorts does not result in separation, but that the one departed still dwells with the one who remains on earth, and in the same union as before. And this law of spiritual consociarion holds good wherever there is a common love to unite.
     Mr. Morse's career in the Church is well known to many who are here this afternoon. A son of one of the first New Churchmen to come to Australia, he was for many years an active member of the Sydney Society, which he served as Secretary, lay-preacher, and Conference-delegate. But, early in the present century, he was led to see the Heavenly Doctrine as the Second Coming of the Lord, and thereafter he took a leading part in the foundation of the Academy movement in this country. The leadership of the circle established in Sydney eventually fell to him. In 1913, he was authorized by Bishop Pendleton to perform pastoral functions, pending ordination; and in 1919 he was ordained into the First and Second Degrees of the Priesthood. Until he had passed his sixtieth year, he was also actively engaged in his profession as an engineer. And it was not until the beginning of 1936, when he was in his seventy-seventh year, that Mr. Morse finally retired,-to have bestowed upon him the title of Pastor Emeritus, in token of affection and respect, and as a mark of appreciation of his long ministry in his first and only pastorate.
     At this time it is natural that we should seek to evaluate the work of that thirty years ministry, that we should try to see just what was the distinctive contribution made by this man to the life of the New Church. And there can be no doubt that he was distinguished primarily by an unacompromising zeal in bearing high and carrying forward the banner of the Divine Authority of the Writings, and by his labors to secure acceptance of that authority and to upbuild a church body in Australia based squarely upon that acceptance.

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His use was surely to proclaim and defend the Lord's authority in the Heavenly Doctrine-at a time, and in a place, where both these things were needed,-and to lay the foundations of an abiding home for the principles of the Academy. And to the tasks it required of him, his energies were freely given.
     Under Providence, men are equipped for their uses; and it may surely be said that the qualities evinced by Mr. Morse were those essential in a reformer, a founder, and a pioneer. He was a man of clear-cut views and strong convictions, firmly held and vigorously expressed, who yet won and held the lasting affection of his people. As a champion of the Heavenly Doctrine, he was unyielding; his watchfulness never ceased, and he was ever ready in its defense to break a lance with those who challenged or ignored fundamental truths. As a preacher, his emphasis was upon the general doctrines of the church and this was most necessary, as it lent power to a ministry exercised during a formative period.
     As a teacher, Mr. Morse loved positive affirmations rather than theological speculations. His preference was plainly for the sequential reading of the Writings rather than for the study of them by doctrines; and his pastoral duty,-that of feeding the inner life of the flock with the bread of heaven,-was conceived as a responsibility to lead his hearers and inquirers to read the Writings for themselves. More than anything else, perhaps, the habit of systematic, regular reading, thus instilled, based this Society upon a sound foundation, and made his ministry fruitful. As a founder, his expressed anxiety was to do all things in accordance with order. And through all these things the foundations of the General Church in this country were firmly laid as a structure upon which others may build with confidence.
     One word more remains to be said. Circumstances made Mr. Morse a solitary laborer. His contacts with his brethren in the priesthood were few and far between. His Society was small, and far removed from other centers of the Church. Yet he never expressed the least anxiety as to the future. He was serenely confident that the Church had been established permanently in Australia, and that it would grow. Now truly to love a man is to love his uses.

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And in so far as there is in this Society a true love of the friend whose entrance into the spiritual world we commemorate today, it will manifest itself in an increasing devotion to those uses, through the support of which alone the Church will grow in this land. May the Lord move our hearts to dedicate ourselves anew to the maintenance of those uses in which our friend. Richard Morse, labored for thirty years; and through our devotion thereto lead us all from earth to heaven! Amen.


     MEMORIAL RESOLUTION.

     Presented by the Pastor at a General Meeting of the Hurstville Society held on October 18, 1944.

     WHEREAS the Rev. Richard Morse, Pastor Emeritus of the Hurstville Society of the General Church, entered the spiritual world on October 14, 1944, in his eighty-sixth year,
     BE IT RESOLVED, That the members of this Society, now in general meeting assembled, record their deep affection and respect for him, and their lasting appreciation of his long ministry. In 1905 Richard Morse took a leading part in the foundation of the Academy movement in Australia, and the care of the circle then established in Sydney eventually felt to him. In 1913, he was authorized to perform pastoral functions, pending ordination; and, in 1919, he was ordained into the First and Second Degrees of the Priesthood. He resigned his pastorate only at the beginning of 1936 when he was in his seventy-seventh year. Mr. Morse was distinguished for his uncompromising zeal in upholding the Divine Authority of the Writings, and his labors will long be held in affectionate remembrance as those through which were laid the foundations of the General Church in this country. And further
     BE IT RESOLVED, That this Resolution be inscribed upon the Minutes of this Society; that a copy be handed to Mrs. Morse, with expressions of our affection and sympathy; and that a copy be sent also to the Editor of New Church Life for insertion in that journal.

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RICHARD MORSE 1945

RICHARD MORSE              1945

     The following was written in 1938, and sent to the editor of NEW CHURCH LIFE, who placed it in the Academy Archives.

     Autobiographical Sketch.

     The subject of this biography is the eleventh of thirteen, born August the seventh, 1859, on the west coast of Botany Bay, New South Wales, Australia,-the bay into which Captain James Cook entered from the Pacific Ocean in the year 1770, and to which he gave the name, probably from an inspiration suggested by the abundant flora found on its shore.
     The location of my birthplace is seven miles south of Sydney, the Metropolis, and an equal distance west of the ocean. The place of my birth was nameless, being then a pan of the Australian bush. Its name, Rockdate, and its rail connection with the city were provided many years afterwards. Today, 1938, eight stations and up-to-date electric train service connect Rockdate with the city.
     In this personal history the influence of my parents needs grateful mention. My father, Thomas Morse, the fourth son of a family of seven, was born in Gloucestershire, England, August 7th, 1807. School days over, he became a carpenter. Early he accepted the New Church and joined the Waterloo Road Society, London, of which the Rev. Thomas Goyder was Pastor. When, in 1904, during my journey around the world to see the New Church, I was introduced to an old member of that society, she told me that she remembered two young men attending the services, and that after a brief period she missed them. On inquiry, she was told that they had gone to Australia.
     In the history of the New Church in New South Wales, 1770-1577, written by the Rev. J. J. Thornton, there is this early mention of my father: "In process of time, when Sydney became the central British Settlement of the South East, and when free colonists began to flow from England, there naturally came a few who had received the teachings of the heavenly Jerusalem. One of the first avowed New Churchmen was the late Mr. Thomas Morse, of Rockdale, near Cook's River. He arrived in Sydney in 1833, and his quiet domestic worship of the Lord Jesus Christ, whom be acknowledged to be the God of heaven and earth in His Divine Human, remained for fifty years a constant witness, in the sight of heaven, to an Australian acknowledgment of the Second Advent and the glorious reign of the Lord Jesus Christ."
     In THE NEW AGE for May, 1889, under the heading. "Australian New Church History, A Fragment from N. S. W." the Editor (Rev. J. J. Thornton) states that "the obituary of the late much respected Thomas Morse, which appeared in the New-Church Magazine, London, August, 1886, showed that Mr. Morse had emigrated to Sydney about 1832. Mr. Morse erected a spiritual altar to the only Lord in his own house near Cook's River, and lived an exemplary and consistent life.

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Thus the New Church existed in New South Wales about twenty-one years before the briefly existing Society in Oxford Street in 1854 and fifteen years before our beloved friend, Mr. Jacob Pitman, settled in Adelaide, South Australia."
     Mentally I see my father standing at the bedpost with bowed head, hearing our simple evening prayer. My mother was born in New South Wales. My development, physically and mentally, was divided between home and local duty and their simple recreations. The life and gaiety of the city were unknown.
     Within three weeks of my fifteenth birth-anniversary, I was apprenticed to the engineering section of The Australian Steam Navigation Company. This necessitated boarding in the city. Tearful states prevailed during the first nights steeping away from home, away from the freedom of the bush. I went home every week-end, returning Sunday evenings in order to be at the works by six in the morning. Having strong convictions regarding Sunday traveling I walked the seven miles back to the city. My apprenticeship lasted five years, during which I became proficient in the use of mechanical tools. During that period I was transferred to the designing room. The overalls and the grease became things of the past, and the pleasure of inventing and designing something not before existing grew with advancing years.
     During the early years of my apprenticeship I had looked forward to the practice of my profession as a consulting engineer and architect, in conjunction with my brother; but as I approached manhood, the things of the Church became increasingly important, with the result that I worked for others and used my spare time in matters connected with the Church.
     I was not aware, at that period, that my position and advancement were due to my mother's brother, the Honorable James Henry Neale, who was a Director of the Company, and also, about that time, a member of the Legislative Assembly of New South Wales. Among his benefits was the gift of two useful books: Gwilt's Encyclopedia of Architecture, and Furgussion's History of Indian and Eastern Architecture.
     An incident during my youthful days may he recorded. It was Sunday, which in our home was different from other days. Life's ordinary activities ceased. I was on the lounge in the parlor, and my father was resting in his armchair. How conversation began, I do not remember; but I was persistently upholding the teaching of the Wesleyan Church regarding the Trinity. (We attended this Church because the New Church Society was eight miles away in the city.) Suddenly I found my father in tears, so painful were my words to him. I had not before seen him thus distressed, and it so pained me that I had been the cause on this occasion that I hastily arose and expressed my sorrow.
     My father passed into the other life on March 13, 1886.
     A new phase of life now opened for me, due probably to the incident just related, and to the influence of my father's teaching and life. I became associated with the Conference Society of the New Church, which then held services in the Temperance Hall, Pitt Street, Sydney, and was under the leadership of the late Dr. John le gay Brereton, a man of fine poetic mind, which was revealed in his published works.

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     Within two months after my twenty-first birth-anniversary I took on the responsibilities of married life, the ceremony being performed by a minister of the Church of England on the 18th of September, 1850. Of that union with Augusta Sleath these children were born: Viola Bellamy, 1882; Thomas James Henry, 1883; Richard Victor, 1885; and Winifred Newman, 1894, who is the only one remaining in this world. And her mother also has now passed to the other life. Viola was Matron of the Parramatta District Hospital until her marriage. Victor became an engineering draftsman, and at the time of his death was in the Department of Public Works, Sydney. During the war of 1914-1918 he was Major of the Australian Electrical Mining and Boring Company, and received in recognition of his services the Distinguished Service Order. Winifred is a licentiate of the London Board of the Royal College of Music.
     On March 2, 1888, at the age of 29, the Board of Technical Education of New South Wales appointed me teacher of mechanical drawing in the Sydney School of Arts (evening classes) and I later held a similar position in the School of Arts, Kogarah, a suburb of Sydney.
     On August 7, 1894, I wrote in my diary: "The Reid Parliament was opened by Commission. I am 35 years today. It is not long that I have been in the world, yet the mental weld seems very large to me The microcosm is greater than the macrocosm. The position is: Am I progressing in the regenerate life? Such progress can only be obtained by looking to the Lord and shunning evils as sins against him. May I, as year after year goes by, be enabled by Almighty potter to do so.
     During the succeeding twenty-five years, various offices in the Church Were filled by me: Church Secretary; Sunday School Superintendent member of Committee; delegate to Conference; THE NEW AGE correspondent; and that of preacher.
     The advent of the Rev. Percy Billings, February 11, 1901, was to have an influence that hastened the birth of a clearer conception of the Revelation given by the Lord to the Church by means of the man Swedenborg. I had regarded the Revelation as Divine; and it was Mr. Billings who caused me to see that, therefore, it must also be the Word establishing the Lord's New, crowning and eternal Church; and it was from him that I learned of the existence of the General Church. From him, also, I received a copy of NEW CHURCH LIFE, and after reading it I exclaimed: "This is the advance guard of the New Church
     In the year 1904, my desire to see the New Church in the world was gratified. The culmination of that desire centered in Bryn Athyn, where my wife and I received baptism at the hands of Bishop W. F. Pendleton, and thereafter became members of the General Church of the New Jerusalem.
     In the same year, April-September, I published, monthly, Divine Authority: the Old Issue; and in July, 1906, continued it under the title, True Christian Life, until June, 1907.

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The conflict referred to was caused by the teaching of Christian Science from the pulpit by the leader, Mr. Spencer, and also the teaching of the ideas of Thomas Lake Harris by Mr. J. H. Ball, who occasionally preached.
     It was in 1905 that I tendered my resignation from the Conference Society. But, early in the career of the new Society then formed, disaffection prevailed, causing a second separation. Nevertheless we kept on, and for fourteen years held services and meetings at 134 Regent Street, Redfern, a near suburb of Sydney, and the home of Miss Annie Taylor.
     In 1920 the Society moved to Hurstville, where is now the church building next to my home, "Baringa,"-aboriginal for light-capable of accommodating sixty persons. The situation is elevated and pleasant. Within a short distance a view may he had of Botany heads and the Bay below.
     In 1914, the Rev. F. F. Gyllenhaal paid us a visit and instituted our order of worship. Previously I had authorization from the General Church to administer the rites of the church, pending full ordination, and a number of persons were baptized. During my visit to Bryn Athyn in 1919, when the Cathedral was dedicated, I was ordained into the first and second degrees of the priesthood.
     After an honorary ministry of thirty Nears, and being in my 76th year, at my request, our late Bishop, the Right Rev. N. D. Pendleton, relieved me of the pastorate at Hurstville by the appointment of the Rev. W. Cairns Henderson, who is now ministering to our Society with diligence and full acceptance.
     I conclude this brief sketch of my life with thankfulness for the continuous help given me by Miss Annie Taylor, who stood alone for a time among her sex. She was an intelligent and powerful factor in the establishment of a General Church Society in New South Wales, Australia.
     RICHARD MORSE, 1938.

     After the above was written, and later in the same year, Mr. Morse married Miss Annie Taylor, who survives him. The wedding took place on October 13, 1938, the Rev. W. Cairns Henderson officiating. Among the guests were Bishop and Mr. George de Charms, who were then visiting Australia. Sec account and photograph in NEW CHURCH LIFE, 1939, pp. 19-22.-EDITOR.

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FREE WILL AND SPIRITUAL LIFE 1945

FREE WILL AND SPIRITUAL LIFE       Rev. GILBERT H. SMITH       1945

     It is generally believed that life is in every man as his own, and that he is not a recipient of life, but actually is life. This is as the appearance is to everyone. He lives, feels, thinks, speaks and acts altogether as of himself. When it is said, then, that man is only a recipient of life, and not life itself, as it is said in the Writings of the New Church, it must seem an unheard-of and paradoxical thing, because this is altogether opposite to the appearance, and to thought which is based upon the senses. That man has life of his own, is a fallacy. It is also a fallacy that life was established in man from creation, and afterward propagated from generation to generation. It is a great fallacy that man lives of himself.
     And the cause of this fallacy appearing so strongly to men lies not so much in the fact that appearances are deceiving (for they can be allowed for and corrected) but in the fact that most men of our day are merely natural men, and that only a comparatively few are spiritual men. And the natural man judges from appearances and illusions. And the appearance is exactly opposite to the truth that man is merely a recipient of life,-not life, but only a recipient of it.
     Man is finite; and life itself cannot be the property of any finite thing; for life is infinite. This is something that can be seen by the reason, if it is raised above appearances. Man could not have been created except from finite things. This is why it is said in Genesis that man was made "from the dust of the earth," and the name "Adam" actually means the soil or ground. Every man consists actually only of such elements as are in the earth, or in the atmospheres from the earth. Man is finite, even as to the spirit within him, however fine the materials may be of which his spirit is made.
     As regards man's spirit this too is created from things finite; for his spirit is nothing but a receptacle for the life of the mind. And the finite things, which enter into the composition of man's spirit, are spiritual substances, which are in the spiritual world primarily, but which are also brought together into our earth, penetrating the natural atmospheres, and even being hidden in the soil.

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Although it is spiritual substance, it is still finite substance. And spiritual substance is always in and with the materials of the earth. Material substances are as it were impregnated with spiritual substance. Otherwise there could be no germination of seeds, and no plant would grow in such a wonderful manner as it does, without deviation from its spiritual pattern or soul. How is it possible to think that the Infinite could create anything but what is finite? and that man, being finite, is anything but a recipient form, which the Infinite can vivify from Life in Itself? (See T. C. R. 470.)
     The one Infinite Life could not divide itself and give a part of itself to man: for if this were possible, man would himself be God. It would be a case of one God creating many other Gods like Himself. Yet it was this very idea that was developed at the end of the Most Ancient Church, represented by the serpent in Eden suggesting that if Adam and Eve would eat of the forbidden fruit, their eyes would be opened and "they would become as God." At that period this terrible persuasion was actually received and believed. And therefore, in the other life, they live deeply hidden in a cavern, to which no one can approach without being seized with an interior dizziness.
     This we learn from our Heavenly Doctrine. And we also learn that life is not creatable, but is the inmost activity of Love and Wisdom, which are in God, and which are God. This may be called Living Force Itself. He who sees this can also see that life cannot be transferred into any man as his own, but that it can be received by man as into a finite vessel, together with love and wisdom. And so far as man receives love and wisdom from our Lord, he lives from Him. and is said to be "born of Him,' that is, regenerated. On the other hand, it may be seen that so far as man does not receive lore and wisdom, or, what is the same thing, charity and faith, so far he does not receive life from God, but from hell. He then receives an inverted life, which is called "spiritual death."
     The reason why this is not recognized as the truth by all men is that their rational sight is clouded over by the illusions of the senses. A man feels that he lives from his own life. It appears also as if beasts possessed in themselves created life; but this is also a mistake, for life is not creatable.

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Animals are organisms created to receive light and heat from the natural world and also from the spiritual world. Every species is a form or recipient of some natural love, and receives light and heat from the spiritual world, but mediately through heaven or hell; the gentle ones through heaven, and the fierce ones through hell. Man alone receives light and heat, that is, wisdom and love, immediately from the Lord. That is the difference.
     The Lord is Life in Himself, thus the one only Life, as He teaches in John: "The Word was with God, and God was the Word: in Him was life, and the life was the light of men."
     The Writings of the New Church are, as we know, the Word of the Lord to and for the New Church. Through them we are to receive light from the Lord. And from them we are to derive the doctrine of truth. From them we learn that our free will has its origin from the spiritual world, where man's mind is kept by the Lord. One's mind is his spirit, which lives after death, and his spirit or mind is continually in company with its like in the spiritual world, while at the same time, by means of the material body, with which it is clothed, it is with other men in the natural world. The reason one does not know that his spirit is in the midst of spirits in the other world is that those spirits with him in the other world think and speak spiritually, while his spirit can think and speak only naturally. And spiritual thought and speech cannot be perceived and understood by a natural man, nor can natural thought and speech be perceived by a spiritual one.
     But this is an amazing fact,-that because the interiors of our minds are spiritual, they do communicate by spiritual thought and speech, with spirits who are with us, although we are not conscious of it. Our thought is spiritual speech. And it is by the communication of spiritual thought in the interiors of our minds, from the spiritual world, that we are able to perceive things, and to think about them analytically. And if this were not so, we would be incapable of any other kind of thought than a beast has, and in fact we would instantly die. By our thoughts we speak spiritually with those in the other life, although this we could not know except from our Doctrine.
     Now it is a truth derived from our Doctrine that the Lord teaches and leads a man only from the Word.

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And by studying our Writings we can see that they are the Word of the Lord in a supereminent sense. And therefore the only possibility of our being led and taught by the Lord is by learning the genuine doctrine that is so revealed to us. For it is only through the understanding of the Word, and the reception of truth from it, that we can have anything of spiritual life, that we can make our minds recipients of the Lord's lore and wisdom. Therefore we cannot avoid the conclusion that it is a matter of life and death-of spiritual life or spiritual death-whether or not we want to be taught by the Lord those things He has revealed to us in the Writings of the New Church, whether or not we make an earnest effort to understand and to do that which the Lord has mercifully given us to know and believe.
     And here is one of the things it is given us to know: that everyone, from his infancy even to his old age, changes his place or his situation in the other world, that is, the location of his spirit or mind. While an infant, he is kept in the eastern quarter there, but toward the north: in boyhood or childhood he learns the rudiments of religion, and then his spirit gradually moves from the north into the south: when, in youth, he begins to think from his own mind, he is carried into the south still further; afterwards, when he judges from himself and is master of his own direction, if there is an increase of those things which relate interiorly to the Lord, and to the love of the neighbor, his spirit moves from the south again toward the east.
     But if he inclines to evil, and accepts it readily, he then moves toward the west. For the location of all spirits there is according to the quarters. In the east are those who are in good from the Lord: for the sun of heaven is there, in which is the Lord. In the north are those spirits who are in ignorance of spiritual things; in the south are those who are in intelligence; and in the west are those who are in evil, more or less distant from the sun of heaven. It is to be known, however, that it is not the Lord who makes these changes of place, but it is the man himself who does it by his own free will and choice. And everyone after death betakes himself to those who are in a similar love to his own; for everyone there conjoins his spirit with those who are like him as to love and faith, in whose company he feels at home and can breathe freely.
     All these changes of his location, as to his mind or spirit, take place in the world of spirits, which is intermediate between heaven and hell.

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And they are determined by the thought which he makes his own as he progresses through life on earth, that is to say, as he learns and applies to his life the Divine Truths of the Word.
     Man is only a recipient of life, and what kind of a vessel of the Lord's life he makes of his spirit during the course of his life is the thing, which he himself determines, in the freedom of his will. That he may make this determination is the reason his spirit is kept in the midst of those in the world of spirits; for there it is in freedom, because there is an equal influx of life there from heaven and from hell, and many spirits of both kinds with whom the interiors of his mind communicate. Therefore it may he seen that the course of our life and thought in this world is most important, especially after we have reached mature years. And in those adult years everyone makes and moulds the form of his mind, which becomes more and more permanent as the years go by. Earlier or later in adult life it must be that everyone makes for himself the momentous decision in general as to whether his spirit shall move toward the east or toward the west in the spiritual world. And happy are those who make it earlier!
     And from all this we can see the great importance of the teaching in our Writings that the Lord's best leading of us depends upon setting the mind upon the eternal life to come, and thinking upon spiritual things, drawing the doctrine to guide us in life from the things revealed to us in the Word. And this can be done successfully only by continually reading and meditating upon the books of our Heavenly Doctrine. Nothing can be more important to us than this. For no one can think truly of spiritual things except from the things, which the Lord has revealed. As life itself is not one's own, neither is spiritual truth. Man cannot know it without Divine Revelation. And without spiritual truth from the Lord, all man's thought is merely natural, clouded by the fallacies of the senses, and chiefly the great fallacy that the life that seems to be in him as his own is Life Itself.
     The fact that one is absolutely free to turn his mind to spiritual things and Divine Doctrine, or not, does not indicate that it is a matter of indifference; but it only points more clearly to the necessity of doing this of his own determination.

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We live naturally in a natural world, and we have great freedom even its natural things and the way we live externally. Yet this freedom comes only as a result of our free will in spiritual things. For the Life of the Lord flows in with every man with Divine Good and Divine Truth from within and by means of this He breathes a. life into man which is quite different from that of the beasts And it is His gift that one is able and willing to receive good and truth, and to act from them. This is never taken away from anyone. It follows, therefore, that it is the Lords constant desire that a man should receive good and truth from Him, and become spiritual. It is for this alone that man is born. But to become a spiritual man without freedom of the will is as impossible as to drive a camel through the eye of a needle, or to touch one of the stars of heaven.
     It must be understood and remembered, our Doctrine teaches us, that the spiritual things of the Word and of the Church, which anyone receives and confirms, retrain with him. But this is not the case with civil and political matters, because spiritual things ascend into the highest region of the mind, and there arrange and organize themselves. The reason is, that this higher region of the mind is the place where the Lord enters with Divine Good and Truth, and here He dwells as in a temple. But civil and political matters, because they belong to the world, occupy the lower parts of the mind, like buildings outside the temple, and some of them like courts outside the buildings, but introducing into them.
     Another reason why the spiritual things of the church-doctrines from the Word-reside in the highest region of the mind is, that they belong especially to the soul and its life in eternity. The soul is in the inmost or highest region, and its very nourishment consists of such food as is spiritual. For this reason the Lord refers to Himself as the "Bread of Life." "I am the living bread which came down from heaven."
     In that region resides a man's love and his free will, which also constitutes his blessedness after death. And those things of the church and the Word that one receives in freedom remain, and are added to his heavenly proprium. But man's proprium, which may also be called his freedom of will, is in the beginning the inheritor of many evils, because of which he rejects the truth of heaven. This can be seen by anyone who considers what happens where civil law is suspended and crime goes unpunished.

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Men become more ferocious than the wild beasts. But of this our Doctrine says: "Such evils, which are natural to man, can he removed only by the true use of free will in spiritual things; and this true use of free will consists in fixing the mind intently on those things which have to do with the state of the mind after death." (T. C. R. 498.) There is a definite order of life into which man is created: and that order is that his blessedness or his misery depends upon his free will in spiritual things.
     Since the time of the Lord's coming into the world, we are taught, everyone that is born in the Christian world has a capacity to become spiritual, and thus to provide for his eternal happiness and blessing, and that man becomes spiritual solely from the Lord by means of the Word. (T. C. R. 501.)
ORDER IN RESPECT TO CONSCIENCE 1945

ORDER IN RESPECT TO CONSCIENCE              1945

     "The first plane is the inmost of the rational; it is of perception, thus of love to the Lord, consequently of good and the good of truth. The second plane is the middle of the rational, and it is the plane of the conscience of good and truth, thus of piety; and it is of the church and the Lord's kingdom. The third plane is that of the conscience of what is just and right, thus of one's function in civil life, and therefore of society and the common good; it is the plane of the lower rational. The fourth plane is that of honesty and decorum, thus of conversation, and therefore between friends and acquaintances; and it is of the corporeal faculty. These planes can be conjoined, and the interior inflow into the exterior; and then the ultimate plane of honesty and decorum is good, because it inflows from a good origin. But when the exterior plane is separated from the interior, so that it appears to be honest, or for the sake of ones honor, fame, gain, life, or the laws, it is not from the interior, but is simulated and avails nothing.
     "There is no conscience without charity toward the neighbor. Man is in such an obscure perception and idea that he cannot know whether he has charity, because he does not so much feel its affection; and if he has charity, he does not reflect upon it. But it is known from his zeal toward good and truth, and toward what is just and right. If he is in this zeal, then he has charity; that is, if he is in the zeal to punish the evil for the end that they may become good, and that the good man not be harmed by them, and that the common or public good may be delivered from such persons. For then he has charity, even though it does not appear so, and he himself may not know it." (S. D. 4545-4547m.)

78


NOTES AND REVIEWS. 1945

NOTES AND REVIEWS.              1945


NEW CHURCH LIFE
Office of 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
$300 a rear to any address, parable in advance. Single copy, 30 cents.
     THE ARK OF NOAH.

     Discovery by Airplane Claimed.

     As an example of the type of mind that is brought to faith only by tangible and visible evidence, we now have the story of a Russian aviator who claims that he believes in the Bible, and has become a Christian. because he discovered the ark of Noah on Mount Ararat. This reputedly took place about thirty years ago, while he was serving as an aviator in the army of the Czar during the first World War, and while he was stationed in the vicinity of that mountain in Eastern Turkey. This story comes to us by way of South Africa, and we reprint it for the information of our readers as an item in the field of Biblical research, and of such value as they may choose to place upon it.
     The actual historicals of the Old Testament have received many confirmations at the hands of the archaeological expeditions which have investigated Bible lands, though we may question whether this has led many to a belief in the verity of the Bible, still less to a faith in the Word of God as the fountain of spiritual light and life.

79


To New Churchmen, the story of the Flood is now revealed as one of the historicals of the Ancient Word, not actual but made-up history to represent and signify spiritual things. From that Word Moses was inspired by the Lord to take the early chapters of Genesis, including the account of the Flood, Noah and the ark, as representing the last state of the Most Ancient Church, the Last Judgment upon that Church, and the beginning of the Ancient Church.. This, we know, is fully explained in the Writings, especially in the Arcana Celestia, nos. 554-937, where the text of Genesis VI to VIII is explained. And the subject has recently been presented in our pages by the Rev. Hugo Lj. Odhner, answering the question, "Who Was Noah?" (December, 1944, p. 529.)
     These made-up stories or historicals (historica facta) were in the style of writing that prevailed with the most ancients. Their mode of expression was such that, when they named earthly and worldly things, they thought of the spiritual and celestial things which they represented. Wherefore, they not only expressed these by representatives, but they also reduced them into a certain as-it-were historical series, that they might be the more living; and this was in the highest degree delectable to them. . . . It was from the descendants of the Most Ancient Church that Moses derived the account of the Creation, of the Garden of Eden, and even to the time of Abram." (A. C. 66.)
     The patriarchs had encountered remnants of the Most Ancient Church among the Hittites and Hivites in the Land of Canaan, who were of a celestial genius, and not of the Noahtic or Ancient Church, which was spiritual. And when the Israelites, under Joshua and Caleb, entered the Land, they fought the giant sons of Anak or Anakim at Hebron, where they had previously been seen by the spies; and these giants were Nephilim descendants of the antediluvian monsters who survived the judgment. (A. C. 567, 581, 4454e, 44472; Numbers 13: 33.)
     In the light of what is now revealed in the Writings we are able to make a distinction between the actual and the made-up history in ancient times, and to conclude that there was no universal deluge which drowned all mankind upon the earth except Noah and his family, but that this story of the Flood was representative of a Last Judgment, and, as preserved in the Ancient Word, was spiritually understood by the men of the Ancient Church, from whom, in course of time, it emanated to many nations in the form of a legend which is found in many parts of the world today.

80



     We content ourselves with these brief preliminary remarks, and turn now to the story as published in Durban, South Africa, and kindly sent to us by the Rev. F. W. Elphick:

     FROM A LEAFLET, "THE CALL TO VICTORY."

     Editor's Note. No doubt many of our readers will be startled by the claim made by Vladimar Roskovitsky, extracts of which are given below. A similar claim was made some years ago by Archdeacon Noun, a man of considerable repute, one who had traveled widely, and who spoke twelve languages fluently. He claimed that he had made three attempts to scale Mount Ararat, before he succeeded. At last he was rewarded, and he stood overwhelmed and awed as he saw the old Ark there wedged in the rocks and half-filled with snow and ice. After getting inside, he took careful measurements and found that they coincided exactly with the account given in the 6th chapter of Genesis. The ice and snow seemingly accounts for the preservations of the Ark.
     If Noah's Ark has truly been found, and seemingly there are grounds for believing it has, it does not prove to those who believe the Holy Scriptures that the Bible is any truer than it has always been, but a multitude of higher critics and unbelievers will have no further grounds for their criticism and unbelief of the Divine record of the Flood. The following account has been considerably shortened.
     The story itself is told by Vladimar Roskovitsky, a White Russian who was serving as an aviator in the Czar's armies just before the Revolution. He was not a Christian at the time of the discovery, but was led by the proof of the truth of the Bible account of the Flood to become a Christian, and is now engaged in selling Bibles.
     His story is that he was stationed with a group of aviators about 25 miles northwest of Mount Ararat. The day was blistering hot, as August days are apt to be in semi-desert regions, and the men looked longingly at the snowcap on Mount Ararat. The captain of the post appeared, and said that a supercharger had been installed in No. 7 plane, and Roskovitsky and his buddy were ordered to take it up for a test at high altitude.
     All the preparations were quickly made, and with an engine already hot from the sun, the aviators were soon in the air and circling the camp for altitude. At 14,000 feet they leveled off to become accustomed to the altitude.
     Suddenly Roskovitsky was taken with an impulse to head for the snow-capped peak. He circled it a couple of times, and then took a long glide down the south side of the mountain, when suddenly he came upon a perfect jewel of a lake, blue as turquoise, and partly frozen over at the shaded end.

81


As the men circled to get clearer views, the second man began to shout wildly and to point to the lower end of the lake. The pilot looked and nearly fainted.
     To use his own words: "A submarine! No, it wasn't, for it had stubby masts; but the top was rounded over with only a flat cat-walk about five feet across down the length of it. What a strange craft-built as though the designer had expected the waves to roll over the top most of the time, and had engineered if to wallow in the sea like a log, with those stubby masts carrying enough sail to keep it facing the waves.
     "We flew down as close as safety permitted and took several circles around it. We were surprised when we got close to it at the immense size of the thing; for it was as long as a city block, and would compare very favorably in size with the modern battleships of today. It was grounded on the shore of the lake with about one fourth under water. It had been partly dismantled on one side near the front, and on the other side there was a great doorway nearly twenty feet square. This seemed quite out of proportion, as even today ships seldom have doors even half that large.
     "After seeing all we could from the air, we broke all speed records back down to the airport. When we told about our find, the laughter was loud and long. Some accused us of getting drunk on too much oxygen. and there were other remarks too numerous to relate.
     "The captain however, was serious. He asked several questions, and ended by saying, 'Take me up there; I want to look at it.'
     "We made the trip without incident, and returned to the airport.
     "'What do you make of it?' I asked, as we climbed out of the plane.
'Astounding,' he replied. 'Do you know what ship that is?' 'Of course not, sir,' I answered. 'Ever heard of Noah's Ark?' 'Yes sir. But I don't understand what a legend of Noah's Ark has to do with our finding this strange thing fourteen thousand feet up on a mountain top.'
     "This strange craft," explained the captain, "is Noah's Ark. It has been sitting up there for nearly five thousand years. Being frozen up for nine or ten months of the year, it couldn't rot, and has been in cold storage, as it were, all this time. You have made the most amazing discovery of the age."
     When the captain sent this report to the Russian Government, it aroused considerable interest, and the Czar sent two special companies of soldiers to climb the mountain. One group of fifty men attacked one side, and the other group of one hundred men attacked the big mountain from the other side. Two weeks of hard work were required to chop out a trail along the cliffs of the lower part of the mountain, and it was nearly a month before the Ark was reached.
     "Complete measurements were taken, and plans drawn of it, and many photographs were taken; and all were sent to the Czar of Russia. But a few days after this expedition sent its report to the Czar, the Government was overthrown and godless Bolshevism took over, so that the records were never made public, and probably were destroyed in the zeal of the Bolsheviks to discredit all religion and all belief in the truth of the Bible.

82



     "We White Russians of the air fleet escaped through Armenia, and four of us came to America, where we could be free to live according to the 'Good Old Bock,' which we had seen for ourselves to be absolutely true, even to as fantastic-sounding a thing as a world-flood."

     Now if the record of this "fantastic" tale should come to light in Russia, or if its claim should be verified by other explorers, what of it? May we offer a speculative suggestions?
     The Ancient Church saw in the story of the Flood the spiritual states of its own beginnings after the judgment upon the former Church Noah and his family representing the few with whom the new Church began, as the "parent, seed, nucleus or axis thereof (A. C. 788 and S. D. 4074), and his experience in the ark describing the temptations whereby the man of that Church was regenerated. But in course of time the Ancient Church declined, and when the interior ideas and affections of the Ancient Word faded and were lost, its worship and life became externalized and idolatrous. May it not have been that there were zealots in those days who, from a veneration of the relics of antiquity, were moved to reproduce the Ark of Noah upon Mount Ararat? A difficult task, yes, but with slave labor not more difficult than the building of the pyramids in Egypt.
     Such an externalizing process was already symbolized in the Ancient Word in the story of the Tower of Babel. From most ancient times men had worshipped the Lord on high places, and as there were no such places in the Valley of Shinar, they constructed towers with a winding ascent and a shrine at the top. These were called ziggurats. (See illustration in Webster's Dictionary.) But when the worship of self began to supplant the worship of the Lord, it is said that they "journeyed from the east, and found a valley in the land of Shinar, and dwelt there And they said, a man to his companion, Come, let us make bricks, . . . and let us build a city and a tower, with the head thereof in heaven; and let us make for ourselves a name!" (Genesis XI: 2-4.) And this man-made way to heaven has been duplicated in the Christian Church as represented by the Babel or Babylon of the Apocalypse, and is characterized by the worship of relics and images, as was the case in the declining days of the Ancient Church.
     Moreover, the men of that Church were much under the influence of spirits, many of whom undoubtedly encouraged them in the reproduction of the externals of the Ancient Word, just as there are spirits today who find delight in reproducing the incidents recorded in the letter of our Word.

83


(On spirits who celebrated the feast of tabernacles, and others who reenacted the crossing of the Jordan, see S. D. 1909, 2289; and on the continual representations in the world of spirits, A. C. 3213-3216; 3478.)
     Another example of the externalizing that came about in the decline of the Ancient Church is seen in the origin of human sacrifice in the perversion of the earliest prophecy of the Lord's advent as "the Seed of the woman whose heel the serpent would hurt." (A. C. 250, 1123.) This prophecy was the central feature of the Ancient Word, and down through the ages it maintained the hope of its fulfilment as a link between angels and men. But the Hebrew Church-the Second Ancient Church-emphasized the idea of the Lord's coming as the Son of God who would offer Himself as a sacrifice to expiate the sins of the human race, and thus in Himself to fulfill the ancient law of the offering of the first-born to God. And this engendered with the Hebrews a willingness to offer their children in human sacrifice. As Abraham the Hebrew was diverted to the offering of the ram in place of his son Isaac, so were the Israelites turned to animal sacrifice. We read:
     "It was known from the most ancient time that the Lord was to come into the world, and that He was to suffer death, as may be manifestly known from this, that a custom prevailed among the gentiles of sacrificing their children, believing thus to expiate themselves and to propitiate God: which abominable custom they would never have practiced as their most religious rite, if they had not received from the ancients that the Son of God was to come, who, as they believed, was to be made a sacrifice. The sons of Jacob inclined to this abomination, and also Abraham; but lest they should rush into that abomination, it was permitted them to institute burnt-offerings and sacrifices." (A. C. 2818.)

84


MILITARY SERVICE COMMITTEE 1945

MILITARY SERVICE COMMITTEE              1945

     THE ROLL OF HONOR.

Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)

     LIEUTENANT RICHARD ALVIN WALTER, Bryn Athyn, Pa. United States Army Air Corps. Killed on the Asiatic Front, October 18, 1942,
     FLYING OFFICER LAURENCE THEODORE IZZARD, Toronto, Ontario. Royal Canadian Air Force. Missing in Action, December 8, 1942.
     SERGEANT PILOT RALPH ROSCHMAN HILL, Kitchener, Ontario. Royal Canadian Air Force. Killed on active service in Wales, February 9, 1943.
     FLYING OFFICER WILLIAM GEORGE BELLINGER, Windsor, Ontario. Royal Canadian Air Force. Missing in Action.
     LIEUTENANT JUSTIN HUGH DAVIS, Bryn Athyn, Pa. United States Army. Killed in line of duty at Camp Shelby, Mississippi, October 27, 1943.
     SERGEANT KENNETH VON WALDECK PRICE, Bryn Athyn, Pa. United States Army Air Corps. Missing and officially presumed dead, November 15, 1943.
     FLYER BERTIL GUSTAF LINDEN, Stockholm, Sweden. Air Force of the Swedish Army. Lost when plane forced down at sea near Stockholm, January 7, 1944.
     ENSIGN OSWALD EUGENE ASPLUNDH, JR., Glenview, Illinois. United States Naval Air Corps. Accidentally killed while on active service at Quonset Point, Rhode Island, April 22, 1944.
     SERGEANT JAMES MARTIN BUSS, Durban, Natal, South Africa. Royal Durban Light Infantry. Killed in action in Italy, May 7, 1944.
     CAPTAIN LYMAN STEVENS LOOMIS, Zanesville, Ohio. United States Army Air Cops. Killed while on active service in China, June, 1944.
     LIEUTENANT ALLEN WILLIAM KUHL, Kitchener, Ontario. Royal Canadian Army. Killed in action while serving with the Royal Welsh Fusiliers in France, July 17, 1944.
     LIEUTENANT KIETH C. HALLIDAY, Scotland. British Airborne Light Artillery. Killed in action at Arnhem, Holland, September, 1944.
     PRIVATE JEREMY LEONARD, Montclair, New Jersey. United States Army Medical Corps. Killed in action in Germany, November 16, 1944.

84





     OUR MEN AND WOMEN IN THE SERVICES.

     AUSTRALIA.

Heldon, Tpr. Lindthman,
Heldon, F/O Norman,
Heldon, F/O Sydney,
Kirsten, W/O Theodore,
Taylor, Sgt. Thomas D.

     CANADA.

     Kitchener.

Bellinger, F/O Alfred G.,
Bellinger, Leigh R., W/T,
Bellinger, Wren Elaine,
Bond, F/O A. Thomas,
Bond, P/O J. W.,
Bond, Sgt. Lillian D.,
Dicken, Sapper W. J.,
Evens, Tpr. John, Honorably discharged,
Evens, Gnr. Robert A.,
Evens, F/Sgt. Reuben J.,
Glebe, A.C. 2 Donald G.,
Hasen, Sgt. Alfred H.,
Heinrichs, Sgt. Henry,
Heinrichs, Sgt. Philip O.,
Hill, P/O. Leonard E.,
Hill, Sgt. Murray E.,
James, Pvt. Cecil J.,
Knechtel, Lt. Robert G.,
Nail, L.A.C. Keith E.,
Schnarr, P/O Joffre G.,
Schnarr, Lt. John G., Honorably discharged,
Scott, Pvt. Herbert G.,
Scott, L/Cpl. Joseph P.,
Steen, F/O A. Howard,
Steen, Sgt. George K.
Stroh, A.C. 2 Leon F.,

     Toronto.

Anderson, O/Smn. Robert P.,
Bellinger, Sgt. Pilot Donald F., Demobilized,
Bellinger, F/O John H.,
Campbell, Lieut. Stella, W.R.C.N.S.,
Carter, F/O Orville A.,
Fountain, Sgt. Arthur A.,
Fountain, Cpl. Thomas J.,
Jesseman, Dvr. Edward,
Jesseman, L/Cpl. Leonard,
John, L.A.C. D. Haydn,
Longstaff, Pvt. Fred M.,
Parker, F/Lt. Sydney R.,
Raymond, L.A.C. J. E.,
Richardson, L.A.C. David K.,
Scott, L/Bombdr. Bruce H.,
Scott, Pvt. Ivan R.,
Scott, F/O Robert G.,
Strowger, Mrs. Arthur R.
White, Pvt. Charles B.,

     Elsewhere in Canada.

Evens, Sgt. A. Leslie, Alberta,
Evens, Sgt. Norman W., Alberta,
Evens, A.C. 2 W. E.,
Frazee, Pvt. John E., B. C.,
Frazee, L.A.C. Keith I., B. C.,
Funk, Sgt. Henry,
Funk, Sgt. Jack,
Hamm, Harold E., A.B., Ont.,
Hamm, John E., C.S.N., Ont.,
Miller, A.W. 2 Leona J., British Columbia,
Starkey, Sig. Healdon R., British Columbia,
Stewart, L.A.W. A. Elsie, Manitoba.
Timmins, Pvt. James H., P. Q.


     ENGLAND.

Appleton, Eric D.,
Appleton, L.A.C. Roy,
Boozer, Cftn. A. E.,
Boozer, L/Sgt. Donald,
Briscoe, Miss Irene G.,
Caldwell, Lieut. William T.,
Clennell, A.C. 2 Gordon,
Cooper, A.C. 2 Garth,
Dale, Tpr. Keith B.,
Dawson, F/O Geoffrey P.,
Finley, L.A.C. H. Michael,
Greenhalgh, Sgm. Colin M.,
Jones, A.C. 2 Harold C.,
Lewin, John, O/Seaman,
Lewin, Olive, N.A.A.F.I.,
Lewin, Ronald,
McGill, A/B Andrew J. J.,
Morley, F/O H. K.,
Morris, Lieut. David,
Motom, Tpr. Alvin,
Motom, Lt. John,
Notermans, Helene J., A.T.S.,
Tilson, Sgt. B. V.,
Tilson, 2nd Lt. R. J.,
Tinker, Harry, Honorably discharged,
Wareing, Lt. Philip F.,
Waters, A.C.W. 1 Beatrice A.,
Waters, Lt. Comdr. Gilbert O.,
Waters, Lt. Michael T.,
Waters, Tpr. Philip A.,
Waters, A.C. 2 Ronald D.,
Waters, A.C.W. 1 Sylvia M.

     SOUTH AFRICA.

Braby, Capt. Horace C.,
Braby, Lt. J. Septimus,

86



Buss, Cpr. Bryan H.,
Buss, Pvt. Ronald W.,
Churches, A/M J. A.,
Cockerell, A/M Dennis,
Cockerell, Sig. John,
Cockerell, A/M Neville,
Cockerell, A/Cpl. Peter,
Cockerell, A/M P. Graham,
Cowley, Lt. Robert W.,
Cowley, Sgt. W. S.,
De Chazal, P/N Miss D. S., Honorably discharged,
De Villiers, Gnr. D. B., Honorably discharged,
Fraser, Cpl. R. F.,
Gardiner, Lieut. J. O.,
Gibb, Air Sgt. J. E., Honorably discharged,
Hammond, Lieut. A. N.,
Hammond, Lieut. Harry B., Indefinitely released,
Hammond, S/Sgt. V. R.,
Howson, Major Maurice G.,
Lowe, P/N Miss S. F., Honorably discharged,
Lowe, Major Walter G.,
Lumsden, P/N Miss B. Penelope, Honorably discharged,
Lumsden, Lt. F. H. D.,
Lumsden, Cpl. John M.,
McClean, Sgt. Major A. P. D.,
Parker, Cpl. S. F.,
Pemberton, F/Sgt. G. Guy,
Richards, Pvt. Walter, Honorably discharged,
Ridgway, Cpl. A. E.,
Ridgway, Cpl. C. R.,
Ridgway, Pvt. Durham,
Ridgway, Cpl. H. A.,
Ridgway, A/M. L. A., Honorably discharged,
Schulz, Pvt. C. D.,
Venton, L/Cpl. Keith G.

     Prisoners of War.

Bamford, Pvt. Frank D.,
Ridgway, Lt. Brian M.,
Ridgway, Cpl. Colin B.,
Ridgway, Lt. Colin O.,
Ridgway, Sig. G. M.


     UNITED STATES.

     Bryn Athyn.

Alden, S/Sgt. Guy S.,
Alden, Pfc. Helen B.,
Alden, Pvt. John H.,
Alden, Pfc. Karl R., Jr., Honorably discharged,
Alden, Robert,
Alden, Sgt. Theodore S.,
Alden, William B., S. 1/c,
Allen, Cpl. Ralph E.,
Asplundh, Pvt. Edw. Boyd,
Behlert, Pvt. Harris L.,
Behlert, Pvt. Thomas L.,
Bostock, T/5 Conrad,
Bostock, Sgt. Edward C., Jr.,
Bostock, Pfc. Robert M.,
Caldwell, Jeannette P., A.R.C.,
Carpenter, Lt. Philip S. P., U.S.N.R.,
Carswell, Elaine, S.K. 3/c,
Carswell, Pvt. Louis D.,
Childs, Edith W., A.R.C.,
Cole, Pfc. Dandridge M.,
Cole, Capt. William P.,
Conner, Pfc. Wilson Bennett,
Cooper, Pvt. Denis,
Cooper, Pvt. Geoffrey,
Cooper, Lt. Col. Philip G.,
Cooper, Lt. Rey W.,
Cooper, Cpl. Theodore F.,
Cowley, Sgt. William J.,
Cronlund, Lt. Elizabeth G.,
Cronlund, Lt. Philip R., U.S.N.R.,
Cross, Ensign Edgar G., II,
Daly, Lt. Jean,
David, Dandridge M. K., S. 1/C,
David, A/C Warren,
Davies, S/Sgt. John G.,
Davies, Sgt. Philip T.,
Davis, Joan, A.M.M. 2/c,
Davis, Sgt. Richard L.,
De Charms, Capt. Richard, U.S.N.R.,
Deigendesch, Paul H., S 2/c,
De Maine, Lt. Henry M., Jr.,
De Maine, S/Sgt. Robert E. L.,
Doering, Capt. Andrew A.,
Doering, Capt. John A.,
Doering, Lt. Karl W., U.S.N.R.,
Dunlap, Lt. (jg) Henry R.,
Echols, Lt. John C.,
Edmonds, Ensign Donald,
Field, Captain George A.,
Fine, Pfc. Raymond F.,
Finkeldey, Pfc. John F.,
Finkeldey, Lt. Philip,
Gansert, T/5 Otto Gideon,
Genzlinger, Robert G., R.T. 2/c,
Glebe, Ian, S 2/c,
Glenn, Lt. Alfred M.,
Glenn, Lt. Ernest Bruce,
Gyllenhaal, Pfc. Charles P.,
Gyllenhaal, Lt. Hugh A.,
Gyllenhaal, Lt. (jg) Leonard E.
Hamm, Lt. Linda,
Heaton, S/Sgt. George B., Jr.,
Heaton, Pvt. M. Claire,
Heilman, Anthony W., Ph.M. 1/c,
Hilldale, Pvt. James D.,
Hilldale, Cpl. Thomas A.,
Homiller, Lt. William,
Howard Ensign John,
Hyatt, S/Sgt. Edward D.,
Hyatt, Lt. Kent,
Johns, Lt. Col. Hyland R.,
Johns, Hyland R., Jr., S 2/c,
King, Pvt. Louis, Honorably discharged,
Kintner, Lt. Col. William R.,
Larson, Pvt. Fred A.,
Lyman, Russell S., M.M. 1/c,

87



Mansfield, Pvt. Robert R.,
Nilson, Capt. Gunnar N.,
Odhner, T/5 David S.,
Odhner, John Durban, A.S.,
Odhner, Julian H., S. 2/c,
Odhner, Lt. Loyal Daniel,
Odhner, Oliver R., S 1/c,
Odhner, T/Sgt. Ray S.,
Odhner, Lt. Sanfrid E.,
Olds, Jonathan, R.T. 1/c,
Pitcairn, A/C Garthowen,
Pitcairn, Cpl. Joel,
Pitcairn, C/M John P.,
Pitcairn, Ensign Lachlan,
Pitcairn, Pfc. Michael,
Pitcairn, Lt. Nathan,
Potts, Lt. John W.,
Powell, Capt. Oliver I.,
Price, Donal, F. 1/c,
Redmile, Pvt. Thomas, Honorably discharged,
Rose, Lt. John W.,
Rose, Cpl. Stanley,
Rosenquist, Cpl. Henry,
Schiffer, Sgt. Charles, M.,
Schnarr, Lt. Arthur W.,
Schnarr, Donald B., B.M.,
Schnarr, Pfc. Eugene C.,
Schnarr, Ronald, S.F. 3/c,
Simons, Lt. David R.,
Simons, A/C Hilary Q.,
Smith, Gaylor F., S. 2/c,
Smith, Cpl. Gordon B.,
Smith, Pfc. Ivan K.,
Smith, Pvt. Oliver Minard,
Smith, Virginia,
Smith, Cpl. Weston L.,
Synnestvedt, Cpl. Fred H.,
Synnestvedt, Lt. Huard I.,
Synnestvedt, John T., A.S.,
Synnestvedt, Sigfried, E.M. 3/c,
Umberger, Grant, A.S.,
Walter, Elizabeth, S.K. 1/c,
Walter, Capt. Robert E.,
Walter, T/5 Wm. H. S.,
White, Lt. Harry J.
Yerkes, Pfc. Earle.

     Chicago and Glenview.

Anderson, Cpl. Edward C.,
Anderson, Pfc. Irving,
Anderson, Cpl. Roland,
Barry, James F., M.M. 2/c,
Barry, Pfc. John,
Brewer, Pfc. Winton I.,
Brown, Pvt. Robert E.,
Burnham, Edwin, C. Sp., C.Sp.T.,
Burnham, Pfc. Roy M.,
Carlson, S/Sgt. Robert F.,
Cole, S/Sgt. Harold F.,
Cole, Sgt. Louis S.,
Elkins, Lois, Y 3/c,
Fuller, George, A.M.M. 1/c,
Fuller, Pvt. William,
Gladish, Lt. Donald G.,
Gladish, Pvt. D. Philip,
Gunsteens, T/3 Edmund Y.,
Hager, Pvt. Werner,
Holmes, Harvey J., S.F. 1/c,
Holmes, Cpl. Kenneth,
Holmes, S/Sgt. Leslie B.,
Junge, Lt. Carl F.,
Junge, Ralph, A.S.,
Junge, William F., S 1/c,
King, T/Sgt. John B. S.,
Kuhn, Capt. Raymond T.,
Lee, T/5 Cedric F.,
Lee, T/Sgt. Harold,
Lee, Pfc. Raymond E.,
Lehne, Lt. Stanford, U.S.N.R.,
McQueen, Pvt. Daniel B.,
McQueen, Lt. Kenneth,
McQueen, Muriel,
Melzer, Pfc. James,
Melzer, Pvt. Philip,
Melzer, Sgt. Roger,
Nelson, Lt. Gerald F.,
Pollock, Lt. Robert T.,
Reuter, Lt. Warren A.,
Rydstrom, Lt. (jg) Hubert O.,
Rydstrom, Capt. J. F.,
Scalbom, P. Jane, A.R.C.,
Smith, Capt. Arnold M.,
Smith, Lt. Edmund G.,
Smith, Gloria J., Sp. T. 2/c,
Smith, Renee, Sp. (S) 3/c,
Starkey, Pvt. George C., Honorably discharged,
Wille, Lt. G. King.

     Michigan.

Birchman, Pvt. Owen R.,
Childs, Pvt. Geoffrey S., Jr.,
Childs, Sgt. Walter C.,
French, Arthur W., B.M. 1/c,
French, Gerald M., G.K. 1/c,
French, Robert H., G.M. 3/c,
Lindrooth, T/Sgt. John F.,
McCardell, Pvt. Willard B.,
Peterson, Pvt. Philip H., Honorably discharged,
Peterson, Warrant Officer Wm. F.,
Walker, Ensign Marvin J.,

     Philadelphia.

Cranch, Eliot, R.T. 1/c,
Glenn, Pvt. Curtis R.,
Heinrichs, Lt. Clara,
Iungerich, Alexander, C. Ph. M.,
King, Lt. Cedric S.,
Packer, E. W. Jr., G.M. 3/c.
Packer, Pfc. Robert E.,
Synnestvedt, Richard, A.S.,
Von Moschzisker, Lt. Michael,
Westacott, Ensign Ethel B., Honorably discharged.

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     Pittsburgh,

Acton, Pvt. A. Gareth,
Alden, Lt. Gideon T.,
Blair, S/Sgt. James E. Jr.,
Blair, Robert H., S. 2/c,
Brown, Lt. George P., Jr.,
Brown, Pfc. William E.,
Conn, Daniel L., S 2/c,
Ebert, Lt. (jg) Charles H., Jr.,
Heilman, Lt. Marlin Grant,
Horigan, Pvt. Walter Lee,
Iungerich, M.T./Sgt. Stevan,
Iungerich, Zoe,
Lechner, Lt. Frederic B.,
Lindsay, Capt. Alexander H.,
Lindsay, David P., S 2/c,
Lindsay, John G., A.S.,
McGaffic, Lt. H. R.,
Pendleton, Lt. Philip C.,
Schoenberger, Capt. Ulrich,
Schoenberger, Ensign Walter S.,
Stein, Cpl. Frank.
Uber, Ensign Arthur E., Jr.,

     Elsewhere in the United States.

Acton, Cpl. Stephen, New York.
Acton, Pvt. William H., New York.
Anderson, Pvt. Walter I., New Jersey.
Barber, Lt. Marjory E., New York.
Beal, Dale E., G.M. 2/c, Iowa.
Brickman, Sgt. Elmer G., Texas.
Bruser, Lt. Henry B., La., Prisoner of War.
Bundsen, Ensign Jerome, Calif.
Caldwell, Dawn, New Mexico.
Caldwell, Cpl. Neil V., New York.
Coffin, James Price, H.A. 1/c, Minn.
Coffin, Capt. Roscoe T., Maryland.
Cooper, Lawson P., A.F.D., A.R.C., Calif.
Cranch, Ensign John E., N. Y.
Cranch, T/Sgt. W. E., Penna.
Crockett, Lloyd, A.S., Georgia.
Curtis, Lt. Mark T., Calif.
Davis, Lt. Charles F., Calif.
Davis, S/Sgt. Edward A., Calif.
De Maine, Capt. Philip B., Ohio,
Denys, Sgt. Raymond, Georgia.
Doering, Lt. Edward, Wayne, Iowa, Prisoner of War.
Dykes, G. Guthrie, S 2/c, New York.
Echols, A. M. Jr., S 1/c, Alabama.
Glenn, Theodore S., A.S., New York.
Grant, Major Fred M., Washington, D. C.,
Griffin, William T., E.M. 1/c, South Carolina.
Halterman, Pfc. J. Douglas, N. Y.
Hollem, Howard R.,
Ingersoll, Frank, F. MoMM 3/c.
Jackson, Russell S., S 2/c, Calif.
Joy, Lt. M. Fergus, Calif.
Kahmar, Pvt. George R.
Linaweaver, Pearl, A.M.M. 1/c, N. J.
Loomis, Capt. Lyman S., Ohio.
Merrell, Sgt. Frederick, Calif.
Merrell, Pfc. Stanley, Calif.
Moorhead, Pfc. Donald, Washington, D. C.
Nail, S/Sgt. George U.
Needer, Pvt. John H., Baltimore, Md.
Norris, John R., S 1/c, Ohio.
Posey, Lt. John A., Alabama.
Rhodes, Leon S., S. 1/c, N. Y.
Rott, Sgt. T. F., New York.
Schoenberger, Herbert N., Jr., S 1/c, Louisiana.
Smith, Cadet Robert P., Allentown, Pa.
Smith, Sterling R., Sp. (Y) 1/c, Georgia.
Snyder, Donald, A.M.M. 1/c, Ohio.
Snyder, James F., U.S.N.R., Ohio.
Soneson, S/Sgt. Carl G., Erie, Pa.
Soneson, L. R., R/T 3/c, Erie, Pa.
Stebbing, Major Philip, Washington, D. C.
Storey, S/Sgt. Ferrell A., Alabama.
Toedt, Sgt. Harry K.
Waddell, Syd., Arizona.
Wheeler, Pvt. Thomas W., Georgia.
Wilde, Lt. Comdr, John, New York.
Wille, Pvt. John H., Ohio.
Wilson, Joaquin C., Jr., E.M. 2/c, Missouri.
Wilson, John E., U.S.M.S., Missouri.

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[Photograph]

OBITUARY.


     Private Jeremy Leonard, United States Army Medical Corps, was killed in action on November 16, 1944, somewhere in Germany. Thus another young New Churchman "crosses the bar and goes to join his friends who are already enjoying the delights of the spiritual world and preparing for eternal usefulness in haven.
     Born October 19, 1923, Jerry was the oldest son of Mr. an Mrs. Morel Leonard (Louise Davis), of Montclair, N. J., formerly of Bryn Athyn. During his residence, in Bryn Athyn, Jerry attended the Elementary School and the Boys Academy, leaving at the end of his freshman year when his family moved to New Jersey. Always a thoughtful and responsive boy, he is remembered for his quiet attentiveness, his serious interest in spiritual matters, and his likeable and sociable personality. While attending High School in New Jersey, he frequently paid visited Bryn Athyn to attend school functions and to renew old friendships thereby retaining his ties with his class and with distinctive New Church activities.
     Following his graduation from High School Jeremy enlisted in the Air Corps in October 1942, but was transferred and placed in the Medical Corps on account of poor vision. At Camp Robinson, Arkansas, he was trained as an X-ray technician, and then served for a period at the O'Reilly General Hospital in Springfield, Missouri; and from there he moved to Camp Kilmer, New Jersey, as a surgeon technician. At this time he was sent to New York University for an A. S. T. P. course in engineering. When he had completed two-thirds of the course, it was disbanded, and he was put back in the Medical Corps, going to Camp Carson, Colorado, where he was trained as a first-aid man and litter bearer. His outfit left there, returned to Camp Kilmer, and sailed August 24, 1944. He was a member of the first full division to go directly to France, and evidently participate in many actions in France, Belgium, Holland and Germany. About November 1, 1944, he was transferred to company aid man, and it was in the performance of his duty that he met death.
     The ways of Providence are inscrutable, and yet we know that every man, when he leaves thus world, has lived what is for him, a full life, and one that has prepared him for entrance into the spiritual world. The very precious qualities of sensitive perception and earnest sincerity, which Jerry possessed so markedly, were not to be dulled by further contact with the harsh realities of a perverse and embittered world. And so we salute a fine young man, a brave soldier, and a true citizen of the Lord's spiritual kingdom.
     STANLEY F. EBERT.

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Church News 1945

Church News       Various       1945

     KITCHENER, ONTARIO.

     Hello friends! It is about a year since there has been a report of our society in the Life; so a summary of the news of the past months seems its order. We are carrying on, under difficulties, all the uses and activities of our church life.
     Our day school has an attendance of 23 children, in 6 grades, and we have two teachers-Miss Nancy Stroh and Miss Joan Kuhl. At the present time, Sunday children's service has been discontinued, except on special occasions. But we have our regular Sunday service and Friday doctrinal class. Our weekly Friday suppers have had exceptionally good attendance, and once a month we have a social night (minus the supper).
     Young People's class is held once a week in different homes. At present they are enjoying the study of the Rev. Hugo Odhner's work, The Moral Life Woman's Guild is held monthly in the houses of the members, and Men's Club likewise. This men's Philosophy Club still meets regularly, despite the man shortage.
     This year we have 12 young people at school in Bryn Athyn, which, with our boys and girls in war service, makes our society smaller by 35.
     1944 has sects the return from overseas of three of our servicemen. In June, F/O "Howie" Steen was home on a 30-day Canada leave, and his brother, Sgr. George Steen, was invalided home from Italy. P/O Leonard Hill is home now after three years of overseas' service. More of our boys have gone overseas, and another has given his life for his country. P/O Tom Bond has been reported missing after air operations.
     We sincerely hope that his mother and family hear good news of him son. We rejoice with Jane Doering in the news that her husband, Wayne reported missing in action, is now a prisoner of war.
     We enjoyed visits from the Rev. Karl Alden, on his return from Western Canada, and from Bishop Acton, who provided us with spiritual food at our local assembly in October.
     We are happy to welcome into our midst: Mr. and Mrs. John Hamm and daughter, Mrs. MacKenzie and her young son; also Mr. and Mrs. Fred Down and daughters Marion and Gail, from Fergus, who are now domiciled here.
     Mr. Gus. Woelfle passed into the spiritual world on October 24th after a lengthy illness. We have had one infant baptism recently and three confessions of faith. The baby was Helen Marie Evens, daughter of Mr. and Mrs. William Evens; and the confessions of faith were made by Nancy Schnarr, Shirley Havey and Evangeline Gill.
     We were glad to have a good representation on our members in war service home for Christmas. This year there was a change in our Christmas celebration. Instead of the Tableaux, which have delighted us for many years, we got together for a Christmas "Hymn Sing" and this was much enjoyed by all. Do any of us ever tire of singing the loveliest hymns and carols of all? A choir was formed under the direction of Mr. Nathaniel Stroh, and rendered several lovely selections to the accompaniment of an orchestral ensemble; and the school children delighted us all with their young voices raised in sours of the Glad Day we were celebrating.

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     Mr. Gill presented us with a lovely interpretation of Christmas at our church service on Sunday morning, and again in the beautifully decorated chapel, where we all gathered for the Children's Christmas Eve Service, which, as one of our boys overseas wrote, is really the service of services. Glowing candlelight the fragrance of evergreen, the lovely representations, and the rapt faces of the children at this, their service, really makes Christmas with us.
     We hope all our friends enjoyed a Merry Christmas, and we wish you all a Happier New Year.
     M. A. K.


     CHICAGO, ILLINOIS.

     As we look back over the past year, we find that most of the rites of the church have been solemnized in Sharon Church. Last month we reported baptisms, a betrothal, and a funeral. On November 25th we had the all too rare pleasure of attending a wedding in our church. This was the marriage of Mr. Harold Anderson and Miss Beulah Estey. The bride was beautiful in a charming white satin, old-fashioned gown. Her sister was maid of honor, and a friend of the groom's was best man. The church was tastefully decorated with palms and flowers, and the attendance was so large that, as the service began, there was standing room only, and very little of that. The Rev. Harold Cranch officiated, and at the reception, which followed, he spoke suitable words in response to the toast to the Church. The bride has become such a useful member that we wonder how we managed without her before she joined our group.
     The North Sidle has gained 7 new members. The South Side has been officially organized. They have 9 members who joined the General Church, who had not been affiliated with any other group, or had been transferred from another society. There are 6 who are charter members, but not members of the General Church; and 9 were transferred from the North Side. In all, we have 39 children,-24 on the South Side, 12 on the North Side, and 3 isolated. There have been 6 baptisms,-4 adults and 2 children. We are delighted to hear that the Rev. and Mrs. Victor Gladish have bought a house on the South Side. Their five children will be a very worthwhile addition to the children's services.
     We have the pleasure of hearing the Rev. Walter Brickman preach one Sunday; and he also baptized his latest grandchild while he was in Chicago visiting from his home in Texas. Other ministers who have been very usefully assisting with our Sunday services are the Revs. Gilbert H. Smith, Victor Gladish and Ormond Odhner.
     A Chicago Chapter of the Sons of the Academy has been organized, with 17 members, 5 of whom are in the armed forces.
     Our Christmas Service followed a form similar to that of last year, with additional decorations of garlands of evergreens, donated by Mr. Rudolph Barnitz. And programs were made by Mr. Cranch, with a suitable picture on the front page, the artistic beauty of which must be seen to be appreciated. With all the plans so well worked out, everything went perfectly. After the service we had a delicious turkey dinner, and there were over 40 persons present.
     On December 30th the Holy Supper was administered, and an inspiring sermon was delivered. One of the comforting thoughts was, that no matter what material trials we may face, and which may discourage us and retard our natural progress, mar spiritual development can go on and is only hampered by our own desires or lack of effort.
     As we look back upon the advances we have made in the society during the past year-the new members we hare gained, the decided increase in the attendance at our weekly suppers and classes, and other things-I am sure that we all reality how very fortunate we are in the inspiration for spiritual development which has been given to us by our pastor-the guiding light in our advance under difficulties and handicaps.

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     But, although we have gained new members, we have also lost some whose value is irreplaceable. Mrs. MeGinn, who has been with us for a year, has returned to St. Paul, but we hope she will return some day.
     And on December 30th, Father Marie Cromwell was released by death; from a serious illness of two and a half years. We can rejoice in her advancement to a life of unhampered use fulness, in which she can continue to unlimited fulness the activities that wee so valuable to this society before she became ill. Even then, and up to the last, her interest in the things of the church was evident. The inspiration of her cheerful willingness, and of the active part she took in all church affairs, will long be felt, and will strengthen us when we feel the loss of her personal presence.
     V. W.

     DETROIT, MICHIGAN.

     Just a few brief items, written on the last day of 1944, to bring readers of New Church Life up to date on the affairs of the Detroit-Saginaw group.
     We had twelve services of worship during the year, conducted by the Rev. Norman Reuter, who also officiated at thirty doctrinal classes and other meetings. In addition, ten lay services and seven classes were held, conducted by our very capable leader and pastor's assistant, Mr. Norman Synnestvedt. The attendances and interest shown is at all of these meetings evidenced a real growth in our member's love for and devotion to the things of the Church. It is with renewed zest and high hopes that we begin the New Year, with an augmented program of activities and a firm faith in the future of our group.
     A very interesting feature of the service on Sunday, November 25, conducted by Mr. Reuter, was the baptism of Peter Searle, infant son of Leon and Muriel Rhodes. Mrs. Rhodes was a member of our group before her marriage, and it seemed particularly appropriate that this sacrament of baptism should be administered at one of our group services.
     Christmas.-Our Christmas service and children's party were held on December 17th. The service was featured by an appropriate talk given by Mr. Reuter to the children, and by the singing of many familiar Christmas carols, in which young and old joined lustily.      For it is only once a year that we are privileged to hear those old inspiring songs. Having so many children in attendance made it an especially significant and gala occasion. Most of our adult members turned out, too, and everyone remained for the luncheon, which, served banquet fashion, was very festive, and for the entertainment and presentation of gifts which followed
     Mr. Norman Synnestvedt, our pastor's assistant, is going to be a very busy man during 1945. It has been decided to try the experiment of having a lay service on every Sunday that Mr. Reuter is not with us; these services to be held at our usual place of meeting,-the Ferndale Community Center. Four of these services have already been held, with quite gratifying attendances thus far. The usual order of service in the Liturgy is followed, with the chants and appropriate hymns; and our pastor cooperates in the selections of the sermons to be read.
     Sons of the Academy.-A Chapter of the Sons of the Academy has been formed here.     Detroit's member of the Sons' Executive Board, Mr. Norman Synnestvedt, has succeeded in forming this Detroit Chapter. At an organizational meeting held on December 27th, the following officers were elected: President Mr. Harold Bellinger; Secretary, Mr. Leo Bradin; Treasurer, Mr. Norman Synnestvedt. This new Chapter will embrace all the adult men of the Detroit-Saginaw group, with, it is hoped, additional members as our young men return home from their war duties.
     W. W. W.

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     BRYN ATHYN.

     Christmas Observance.

     The Christmas and holy season was celebrated with a full and varied program, of which the Tableaux and the Children's Service were, as usual, the most noteworthy features.
     The Tableaux, presented in the hate afternoon of Sunday, December 17th, portrayed very effectively and artistically some of the more outstanding incidents connected with the Advent, namely: The Annunciation, the Journey to Bethlehem, the Vision of the Shepherds, and the Adoration. Evidently a great deal of thought, time and labor had been spent in preparing the scenes and in arranging the musical program. The results were well worth it, and were much appreciated by both young and old.
     The Children's Christmas Service, conducted by the Rev. Karl R. Alden, was held in the afternoon of Sunday. December 24th. The Cathedral was filled to capacity, and in spite of the activity of the very small children, the sphere was strong and distinctive. In the Address the state of the Wise Men was contrasted with that of Herod, and it was shown how the reaction of the one to the knowledge of the Lord's birth was to seek to destroy the spirit and use of Christmas, while that of the others was to realize it. After the service the children filed into the Choir Hall to view the Representation and to receive gifts.
     The Rev. Hugo Lj. Odhner preached at the services on Christmas Day and New Year's Day. One sermon dwelt upon the moral implications and the spiritual meaning of the Advent Story, and the other was concerned with the cycles of life.
     The social aspects of our holiday observance were most enjoyable. These included a Christmas "Sing" at the Civic and Social Club House, a Concert at Glencairn, and a New Years' Eve Party in the Assembly Hall. There were, of course, many other less general parties. But for all the gaiety and activity of the season, the thoughts of all remained with those who were serving their country in places far from home; and the common wish was for their safety and speedy return.
     NORBERT H. ROGERS.


     OBITUARY.

     Madame Vinet.

     Madame Marie Cantot Vinet, beloved wife of Professor Camille Vinet, passed into the spiritual world on October 17, 1944, in her 78th year. In her passing a devoted member of the Bryn Athyn Society for nearly fifty years has gone from among us. Down through the years she has taken an active and keenly intelligent part in the uses of the church, and will be remembered with affectionate esteem by all.
     Marie Cantot was born in Paris, France, on October 13, 1867. She was born in the Catholic Church, and attended the schools of that Church in her early childhood. Soon, however, she became a member of the Salvation Army, in which she remained until she became acquainted with the doctrines of the New Church through her future husband. At that time she was employed in a French orphanage, where she met Miss Van dee Steen, who was to become the wife of Mr. Warren Potts.
     The marriage of Camille Vinet and Marie Cantot took place at Paris in 1896, the Revs. R. J. Tilson and Glendower C. Ottley officiating at the religious ceremony.
     Her husband had taken steps to go to Madagascar, in order to teach in the Protestant schools which were then opening there. But, owing to the deleterious climate of the island at that time and his wife's poor health, they sailed for the United States, arriving in America on the 15th of August, 1897. It was at the suggestion of the Rev. Carl Theophilus Odhner, whom they had met in Paris, as well as that of Mr. John Pitcairn, that they came to America, instead of going to the "howling wilderness of Madagascar," as Mr. Odhner had put it.

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     They lived for a while in Philadelphia, but came to Bryn Athyn, then called Alnwick Grove, as soon as this community began to develop. Here Professor Vinet taught in the Academy Schools, and Madame Vinet also taught in the primary grades of the elementary school. Here were born their seven children, all of whom survive her: Three married sons, Piere, Jean, and Camille, and four daughters, Rachel (Mrs. Harold Sellner), France (Mrs. Harry White), Lucienne and Genevieve.
     Madame Vinet never left Bryn Athyn, except for a few visits to friends in Montreal, Canada, and a trip to France in 1909.

     TORONTO, CANADA.

     The Christmas observance commenced when the Tableaux were given on Sunday evening, December 17th, with the Rev F. E. Gyllenhaal as narrator, Miss Helen Anderson as producer, and the young people as the cast. This event is always very well attended, and is one of the evening which you can count upon seeing the little children and parents present.
     The ripening tableau illustrated the first prophecy of the Lords Advent,- the words in Genesis addressed to the serpent: "And I will put enmity between thee and the human, and between thy seed and her seed; He shall bruise thy head, and thou shalt bruise His heel." The curtain rose on the scene in the Garden of Eden, the serpent belting a very realistic model wound around a tree. The four tableau that followed were on the age-old themes: The Annunciation the Nativity; the Visit of the Wise Men; and the Flight into Egypt. The presentations were dramatic in color and pose, and were portrayed with a sincerity that was convincing.
     Assisting materially with the scenery and lighting were Mrs. F. R. Longstaff, Miss G. G. Longstaff, Messrs. Gordon Anderson, Reginald Anderson and Lonnie Dawe. It has become a custom not to name the persons depicting the characters in these sacred tableaux. We may mention, however, that, while it was not noticeable, for the first time with us the Wise Men were portrayed by women. Owing to the clever draping, this detracted nothing from the ensemble, but we hope that the shortage of men will never again raise this necessity.
     The "still" Representation of the Christmas Story was on view during the same evening, and all through the festive season. It was one of the best we have had, as some quite fine figures had been acquired, and a new background had been painted by Mr. Lonnie Dawe. Mrs. Ernest Zorn and Mrs. Alec Craigie were responsible for this Representation.
     On Sunday morning, December 24th, the congregation was impressed by the beauty of the chancel, lighted by twelve candles, with the words, "Peace on Earth," inscribed over the arch and brightened with living greens and touches of red. (This was the handiwork of Mr. and Mrs. Joseph Pritchett.) The services on this morning and on the morning of Christmas Day were pervaded by the spirit of Christmas. A happy selection of the old Christmas hymns were heartily sung by the congregations. The sermons by our pastor were very much to the occasion, the texts being from the opening words of the Matthew and Luke accounts of the Nativity,-"Now the birth of Jesus Christ was on this wise," and "Now when Jesus was born in Bethlehem of Judea, etc."
     All the homes in the Society have been gay with gatherings of friends during the holiday season, but no one forgot that there were absent faces and all pray that next Christmas would see the world at peace and the travelers returned. A few of the uniforms, however, got home for Christmas, and a few for New Year's Eve. Bob Anderson arrived at the eleventh hour for both; Charles White for Christmas only; Lieut. Stella Campbell and Fred Longstaff, Jr., for the New Year only. We may add here that there was quite a gathering of the absentees in British Columbia, where Bob and Gladys Scott were happy to entertain Orville Carter and Haydn John for Christmas.

95



     As the New Year came in on Sunday night, the usual dance in the church assembly ball was not held. In its place several different parties were given. While each of these was most successful in itself, there did seem to be something lacking when the New Year arrived and all were not together to exchange greetings. But from all reports everyone had a very fine time, even if there was the same old undercurrent of bleakness at facing another year of war.
     The Rev. F. E. Gyllenhaal traveled to Montreal during December, but encountered the worst storm of the year, and was therefore able to bold only one doctrinal class. At the same time Toronto was very much snowed in, even to the extent that the business world was blocked, all offices and even banks were closed, the Mayor requested that only the most essential people travel, and all private vehicles were forbidden. The morning newspaper, for the first time in a hundred years, failed to be published. But as the storm did not come on Sunday, no one missed church on account of it!
     We are always delighted to receive visitors. And this month we have had the pleasure of welcoming Mr. Ralph Brown, Mrs. Wayne Doering, Mrs. Nelson Glebe and the Misses Nancy Stroh, Carita Hill and Marion Hasen. And if the reporter has missed any, they had better come again so that they may be mentioned.
     V. C.

     PARIS, FRANCE.

     For several years the undersigned has not received any information concerning the welfare of the members of the General Church Society in Paris, but he has now received word from two sources.
     Lieutenant Colonel Philip G. Cooper has reported that he visited members of the General Church in Paris, and found them well and happy.
     Late in December, 1914, I received a letter from Mr. Ehisee Hussenet, whose present address is 50 rue Caulans Court Paris (18). Mr. Hussenet was a student in the Academy at Bryn Athyn, 1908-1909. His letter is dated September 19, 1944. Quoting from it in part, I am sure the following will be of interest to readers of New Church Life:
     "The Germans left Paris when the Americans came into the city; so we have not suffered too much during the liberation of Paris, although we had been for so many months under the domination of the 'Boches,' suffering from starvation, rule, etc. The last two months [July 19 to September 19] we had no light, no gas; and we are still short of foods; but now, with the Americans in Paris, we look forward with hope.
     "All the friends are in good health. Mr. and Mrs. Lucas are in Montreuil [eastern suburb of Paris]. My brothers Rene and Elie and their families remain in St. Cloud [western suburb], and are quite well. My wife and I returned from Havre to Paris two years ago. I presume that my brother-in-law [Major Eugene Jeunechamps] is with the French-American troops that landed On the Riviera. By this time [September 19, 1944] he should not be far away from Paris, and we all hope to see bin shortly.
     E. E. IUNGERICH.


     BROADCASTING.

     In THE NEW CHURCH MESSENGER of January 3, 1945, appears an article entitled "Broadcasting on the Pacific Coast," by the Rev. Walter Brown Murray, who has had had experience in this work, His closing paragraph reads as follows:
     "I have been severely criticized for my emphasis of religion as a life rather than a nacre belief. I attack faith alone with the emphasis that Swedenborg uses. I call it the abomination of desolation set up in the holy place. Many of our own people do not like to hear the truth as Swedenborg states it given boldly to the public.

96


They feel that if I merely state our general positions in an affirmative way, without attacking the old misunderstandings of religion, it will be sufficient. My experience is that in telling people, even at their request, just what we believe, they end by saying, 'Why, that's just what we believe.' And they go away still holding the doctrine of Vicarious Atonement and belief in three separate and distinct Divine Beings.
     "But what am I to do? What progress can we make unless we make clear what is true religion, and how can we do that unless we show what is false religion? What did Swedenborg do in his True Christian Religion? What does he say in the Apocalypse Revealed of the old false beliefs, which have almost wrecked mankind? What did the forefathers or the New Church in the world do in proclaiming the New Age and the new understanding of religion? Would they have made any progress at all unless they had shown the new religion in contrast with the old? Can we hope to make any success of our broadcasting work unless we show just how we are distinctive, and how the new differs from the old?"
ANNUAL COUNCILS 1945

ANNUAL COUNCILS              1945




     Announcements


     The Annual Meetings of the Councils of the General Church of the New Jerusalem will be held in Bryn Athyn, Pa., April 9-14, 1945.
     GEORGE DE CHARMS,
Bishop.
FOUR HORSEMEN OF THE APOCALYPSE 1945

FOUR HORSEMEN OF THE APOCALYPSE       Rev. E. E. IUNGERICH       1945



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NEW CHURCH LIFE
VOL. LXV
MARCH, 1945
No. 3
     A Commentary.

     PREAMBLE.

     The fifth chapter of the Apocalypse treats of the "book sealed with seven seals," and the sixth chapter describes the "opening of the seals by the Lamb" and John's vision of the four horses and those who rode upon them. It is now revealed that the sixth and seventh chapters, in their internal sense, treat of "the state of the Christian Church, when it was the specific Church where the Word is, from its beginning to its end, or from the time of the Lord even to the Last Judgment. For the new church, which is called Christian, and which was begun by the Lord when He was in the world, and afterwards propagated, has successively decreased even to this time, which is its last time in which is the judgment. Predictions concerning these successive states of the church are here manifested as though from a book by various representatives. It should be known, however, that such predictions were not seen and read in a book after the seals were opened, but were manifested through the heavens by the Lord before the angels of the inmost heaven, and were represented in the ultimates of heaven by such things as are mentioned in these chapters, namely, by horses of different colors, darkenings of the sun and moon, and the falling of the stars to the earth. These were appearances before the angels of the ultimate heaven, and signify those things, which were heard and perceived in the inmost heaven, where there were not such appearances.

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. . . For the Word was written from such things as are seen and heard in the ultimates of heaven, thus from mere correspondences and representatives." (A. E. 369.)
     "The opening of the seals by the Lamb means that no one but the Lord can interpret the Word and teach truths from it, . . . and in the present case with regard to the consummation [of the church] in general." (Dicta Prob.) By a `horse" in the Scriptures is represented the understanding of the Word. "Beasts, viewed in themselves, are nothing else than the forms of natural affections, but men are not only the forms of natural affections, but also at the same time of spiritual affections. And in the spiritual world the affections of a man appear at a distance like beasts, good affections like harmless and useful beasts, evil affections like harmful and useless beasts." (A. R. 567.) When, therefore, Swedenborg saw certain spirits who were on their way to a meeting where intellectual subjects were to be discussed, he saw them riding or driving horses. But they were not aware of any such appearance, and, when asked by him as to its cause, they replied that they were meditating. From this it was evident that riding upon a horse was an appearance representing the operation of their understanding. (A. E. 364.)
     The sixth chapter, in which the four horsemen and their steeds are described, treats of "the exploration of those upon whom the Last Judgment was to be performed, as to what had been the understanding of the Word with them, and thence what had been their state of life." (A. R. at Chapter VI.)
     Four successive states in the decline of the Christian Church had brought that Church to its end. "1. They began not to know what good and truth are, but to dispute about them. 2. They despised them. 3. They ceased to acknowledge them in heart. 4. They finally profaned them." (A. C. 4229.) This analysis, presented as part of the explanation of Matthew XXIV, exactly describes what is represented by the four horses and their colors, white, red, black and pallid (or pale)-four successive states as to the understanding of the Word in the Christian Church. It is also meant by what transpired upon the opening of the first four seals (A. E. 352, 353), when the cherubim,-the lion, the calf, the man, and the eagle (Apoc. 4: 7),-invited attention to the four horsemen, saying, each of them, "Come and see!"

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And the eagle's speaking at the opening of the fourth seal is paralleled by what is said in Matthew as to the fourth or last stage of decline, "Wheresoever the carcase is, there will the eagles be gathered together." (Matt. 24: 28.) "That the last state of the church is here compared to the eagles which gather about a corpse or body, is because by 'eagles' are signified the rational things of man, which, when predicated of goods, are rational truths but when predicated of evils, are rational falsities, or ratiocinations; (A. C. 3901.)
     The exclamations of the cherubim, "Come and see, signalize the vital importance of the disclosures that were being made before the angels of the inmost heaven, which the cherubim also signify jointly.
     For the lion stands for its north, where truth is in power, though relatively in shade: the calf, for its west, or good in externals and relatively cold; the man, for the east, thus for good in internals, and so in warmth: and the eagle, for the south, where truth is in great light.

     I. THE WHITE HORSE.

     THEY WHO WERE IN THE UNDERSTANDING OF GOOD AND TRUTH FROM THE WORD. THUS WHO WERE IN TRUTHS FROM GOOD ARE MEANT BY THE WHITE HORSE. THEY WERE IN THE FIRST STATE OF REGENERATION. THAT IS, IN THE ACKNOWLEDGMENT OF THE AUTHORITY OF THE WORD. BUT IN CONTACT WITH THEM WERE THOSE WHO HAD BEGUN NOT TO KNOW ANY MORE WHAT GOOD AND TRUTH ARE, BUT DISPUTED ABOUT THEM.

     Chapter VI: 1.-"And I saw when the Lamb had opened the first of the seals, and I heard one of the four animals saying as with a voice of thunder, Come and see! 2. And I saw, and behold a white horse, and he that sat on it had a bow; and a crown was given him; and he went forth conquering, and that he might conquer."
     He who conquers in the world conquers to eternity. The reward of every step forward in one's spiritual living is the incentive to take the next step, thus "conquering that he may conquer." To stand still is to turn back. In the case of the first step in the regenerate life, which led to a lucid acknowledgment of the authority of the Word, a standing still in this engenders the first deterioration of the church.

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The men of the church then no longer know what good and truth are, but dispute about them until falsities arise. (A. C. 3487.)
     But behind this loss of faith is a dearth of charity among thinkers in the church, and this stands in the way of reconciling varying concepts of its teachings, and thus limits with each thinker the number of facets needed to reflect the light of truth. Wills then clash, and extremist notions gnash cynically, one against another. An appeal for uniformity of view is then liable to be made by the less intelligent. As a result of this, the cognitions of good and truth are pushed into the background, in the effort to maintain outwardly some appearance of harmony in matters relatively superficial, which are then inordinately stressed. This is a change for the worse, and shakes the very foundations of the church. (A. C. 3353.) For good and truth, which are the very basic are then no longer of active concern in the minds of the men of the church. (A. C. 3354.)
     When the disciples had called attention to the merely external and superficial beauties of the temple at Jerusalem, the Lord said to them, `See that no one deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumors of wars; see that ye be not disturbed; for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes. All these things are the beginning of sorrows." (Matt. 24: 4-8.) That the first stage in the decline of the church is here meant, is indicated by the words, "the beginning of sorrows" and "the end is not yet."
     It may have been one of the disciples who had heard these words of the Lord whom Swedenborg heard rebuking a conclave of Christians in the spiritual world for their present-day faith. Their lapse from the original faith the disciple compared to the Israelites' desertion of the worship of Jehovah for the worship of the golden calf. "Our faith," the disciple said, "is was, and to eternity shall be in the Lord God the Savior, whose Human is Divine and whose Divine is Human, thus accommodated to reception, and from which the Divine spiritual is united to man's natural, and becomes spiritual faith in the natural. . . A man receives it from the Word by means of his natural lumen, in which it is knowledge, thought and persuasion; but the Lord, with those who believe in Him, makes it become conviction, trust and confidence. It thus becomes spiritual natural, and, by means of charity, living." (T. C. R. 137:5.)

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     VERSE 1.-"And I saw." Influx from the Lord enters primarily into those in the Church Specific, who, like John, are in the greatest warmth and light, in order that He may lead the Church by giving them a perception of its actual spiritual state.
     "When the Lamb had opened the first of the seals." The actual state of Christians as to the understanding of the Word, and the quality of their life according to it, had become hidden from all, and was known to the Lord alone. He was now to make both known to those whose cooperation He was enlisting in the organization of the new and true Church Specific.
     "And I heard one of the four animals saying as with a voice of thunder." A perception of the Divine Truth within the prophecies of the Word on the subject was therefore given to the angels of the inmost heaven. "This voice as of thunder came from the lion, by which is signified the Divine Truth of the Word as to power." (A. R. 241, 296.) The heat and light from the Lord as a sun, which in their essence are love and wisdom, are called specifically the Divine Truth; and both, in conjunction with the spiritual auras, of which they are modifications, when made active in general presenting heat, and when modified singly presenting light, are called the Divine Proceeding. By this Divine Proceeding, called Divine Truth, the Lord has infinite power. (A. E. 726:4.) John heard it as thunder, because "the things which come down from the inmost heaven enter into the will of man, which expresses itself by sounds; but the things which come down from the middle heaven enter the understanding of man, which expresses itself by articulations of sound, or spoken words. When the thoughts of the celestial come to the hearing of man, they "fill the entire cerebrum, and thence extend themselves to the hearing, and are apperceived as such a sound," and only later as spoken words. (A. E. 353.)
     "Come and see!" Here the word for action precedes the one relating to sensation. The will's attention is first solicited, and the appeal to the understanding to ponder comes later. Such is the nature of every invitation from the celestial heaven.

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     VERSE 2.-"And I looked, and, behold, a white horse." The understanding of truth and good from the Word so appears in the spiritual world as the correspondence of such an understanding with spirits and angels. (A. E. 355; A. R. 298.) It is so seen by such faithful disciples as those whom the Lord admonished not to be "deceived" or "disturbed."
     "And he that sat on it had a bow." The Word is then the rider, which directs such an understanding, and its "bow" is the doctrine of charity and faith which the church should draw from the Word, in order that it may, as of itself, fight against the falsities and evils which are from hell. (A. R. 299.) For "that which is animated by the Lord with a man is what appears as if it were from him." (A. C. 1712.) Without such a "bow," the Lord could not give man the mastery over the foes of his spiritual life, which have been made known to him by his self-examinations. For without his effort to forge such a weapon, the Word, since it can appeal to emotions of all sorts, might lull him into fancying that he was in no way opposed to its teachings.
     Five propositions are fundamental to a correct understanding of what is involved in the deriving of doctrine from the Word to form such a "bow." 1. No one can understand the Word without doctrine. 2. Without doctrine no one can fight against evils and falsities, and drive them away. 3. Without doctrine, no one within the church where the Word is can become spiritual. 4. Doctrine can be acquired only from the Word, and only by those who are in illustration from the Lord. 5. All things of doctrine are to be confirmed by the sense of the letter of the Word. (A. E. 356.)
     As to the deriving of doctrine from the Word, it must be recognized first of all that there are covered passages in the Word which cannot be taken as doctrine for the church, lest heresies and errors favorable to merely natural loves be condoned. `The literal sense of the Word is like a man clothed, whose face and hands are hare. All things pertaining to man's faith and life, thus to his salvation are thus uncovered there." (S. S. 55; T. C. R. 229.) Referring to Genesis 18: 17, we read: "The sense of the letter is the same as the internal sense, here and elsewhere, especially where it treats of the essentials of faith, which are stated in the letter just as they are in the internal sense, because they are necessary to salvation; as this in Moses, 'The Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength; and these words shall be in thy heart.' (Deut. 6: 4-6.)" (A. C. 2225.)

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Such passages clearly state the Word's message of wisdom and love, thus its spiritual and celestial senses, seeing that "naked truths are in the spiritual sense, and naked goods in its celestial sense." (T. C. R. 215; S. S. 40.) To derive doctrine from the Word means therefore to stress such unclothed passages, and to interpret the rest in the light of them.
     When this is done, the man of the church is said to have a lamp by which he can see that the self same teachings are present throughout the Word, even in its most densely covered passages. If Christians had done this, they would not have departed from a true understanding of the Word. As to such an understanding in the church we are told: "When a man reads the Word, and sedulously compares one passage with another, he perceives thence what is to be believed and what is to be done. This is the case with those only who are enlightened by the Lord, and who, in the Christian world, are called 'the enlightened'; and that enlightenment comes only to those who desire to know truths, not for the sake of fame and glory, but for the sake of life and use." (A. C. 6222:3.) While it may seem that a man s own ingenuity has given him such a light, and he flatters himself that his state of regeneration is what gave it to him, the real fact is that the Word, which furnishes the naked passages, has caused it to shine in his mind. To exalt himself in any way, merely because it is said that the Word needs to be understood by means of doctrine drawn from it, would be like a man s going out in broad daylight with a lighted candle and asserting that by its beam he was going to throw light on the sun.
     It has sometimes been urged that none but the regenerating man can have the illustration necessary to the formulation of the genuine doctrine with which to resort to the Word. But the order here should be reversed. It would be better to say that only those who enjoy illustration from having laid hold of the genuine or essential doctrine of the Word, whether dimly or clearly, are able to advance in regeneration and become spiritual. For the Word addresses the nonregenerating as well as the regenerating; and it is possible for the understanding of anyone to be elevated into angelic light, and this regenerating can therefore receive an illustration capable of showing them what they should do in the state in which they are.

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If their function, as legislators, priests, etc., requires them to formulate principles for the guidance of men, they may be able, irrespective of their state of regeneration, to draw from the Word the doctrine of genuine truth.
     Indeed, the Lord said to the multitude and the disciples: "The scribes and Pharisees sit in Moses' seat; all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works; for they say, and do not." (Matt. 23: 1-3.) And even Caiaphas, the purblind high priest, could prophesy truly. (John 11: 49, 50.) On the other hand, a regenerating man whose function was not a public one of this sort would not be enlightened in truths for such a use, but only in those for his own regeneration and his own special use. Even in his case the general law which guards against profanation would provide that he be not "let interiorly into the truths of faith and the goods of charity, except so far as he can be held in them to the end of life." (D. P. 221-233.)
     It is a further requirement that all things of the doctrine derived from the Word be confirmed by the sense of the letter of the Word. (T. C. R. 225-230.) This is a safeguard against the reception of any dogma merely out of respect for someone's learning, his supposed state of regeneration, his position in society, or his ability to mold public opinion to favor whatever he endorses. No one, therefore, should be deterred from going to the Word in order to revise some traditional view which the church may seem to have erred in holding, providing he at the same time endeavor not to disturb the church. (W. H. 8; A. C. 6047:2.)
     For the Word is in fullness in its ultimates, propelling thence messages to men, spirits and angels. It should therefore be constantly the arbiter in any matter that touches its function of joining the minds of all in both worlds. Men of the church should therefore desire that the doctrine held on earth make one with that held in heaven, so that there may be no divergence that would prevent their conjunction. This is especially incumbent upon those of the New Church, who know that the Word, when read by men on earth, can be unfolded as to its internal senses, which are flashed before those who are in the other world.

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     For when the Word is read on earth by men who are prepossessed in favor of some false doctrine, that which unfolds in the beyond is weakened on account of the fact that the Word is disparaged, distorted and defiled in passing through the mind of the earthly reader. There is, moreover, "no perception in heaven of any truth thought of by man, unless he confirm it by the sense of the letter of the Word." (A. E. 356:5.) If he then elect to think as he pleases without consulting the Word, or if he resort to the Word merely to confirm some pet notion, regardless of its verity, no spiritual ideas corresponding to it will be evoked with the angels. "For the sense of the letter is the basis on which rest the spiritual ideas which the angels have, much the same as words are the basis into which the meaning of the thought falls and is communicated to another." (A. E. 356:5.)


     "And a crown was given him." Eternal life in heaven as the guerdon of victory over spiritual foes is assured those who have not lapsed from a reliance upon the authority of the Word, nor lost their first love or charity. This crown, emblematic of success in battle or of perseverance in spiritual martyrdom, is the good of wisdom attained by victory in temptations. (A. E. 358.) Those who gain this victory become recipients of the Divine Good, which the Lord acquired in His Human by His victories over the hells. (A. C. 9930.)
     "And he went forth conquering and that he might conquer." One who battles against evils and falsities until the end of his life in this world has made it possible for the Lord to subjugate them in him to eternity. For the hells dare not assail when they realize that the Lord is withholding that man from evil, and holding him in good.

     (To be Continued)

     Note.-The later vision of the White Horse, described in chapter 19: 11-16, represents the understanding of the Word now made possible for the New Church, as explained in A. R. 820-825, and in the little work entitled The White Horse. (Miscellaneous Theological Works. pp. 359-393.)

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LIBERATION BY THE LORD'S VICTORY 1945

LIBERATION BY THE LORD'S VICTORY       Rev. GILBERT H. SMITH       1945

     "Thou wast slain, and hast redeemed us to God by Thy blood." (Revelation 5: 9.)

     Before the Lord's advent into the world, and the glorification of His Human by victory over the hells in the combats of temptation, the human race had separated itself from the Divine. All men in the world were separated from the Divine; there was no genuine good and no genuine truth with men in which the Lord could be present and conjoined with them. But the possibility of conjunction with the Divine was restored after the Lord had undergone the passion of the cross and rose again in a glorified form. So the general meaning of these words can be easily seen, "Thou wast slain, and hast redeemed us to God by Thy blood." By "God" is meant the Divine, and to be "redeemed to God" is to be conjoined with the Divine after there had been separation from the Divine.
     It is when the Divinity of the Lord is denied that the Lord is said in the Word to be "slain" or put to death by men. When His Divinity is denied and rejected, He is spiritually slain in man, who thus perishes by evils and falsities, being overcome by the hells. And since men who have been so overcome and spiritually slain do not acknowledge the Lord as God, therefore to "slay" the Lord means not to acknowledge Him. All in the world who have any knowledge of the Word, and who yet deny the Divinity of the Lord, are spiritually His slayers. "Hence the common saying of preachers that those who lead an evil life, and blaspheme the Lord, crucify Him in themselves." (A. E. 328.)
     For all who deny the Lord, that is, who deny the Divine in Him, do actually separate themselves as to their spirit from the Divine Being or Esse. And the Lord in His Divine Human is God of the universe, one with Jehovah. For He said that He was "in the Father, and the Father in Him,' and that no one "cometh unto the Father" but by Him.

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Those, therefore, who do not acknowledge the Lord in their hearts are separated from Him; and to deny the Divine in Him is what is meant by His being "slain" in them. May the Lord grant that it is not so with those who have heard and learned so many wonderful things from the Heavenly Doctrine! May they not be among those who still spiritually crucify Him by not acknowledging Him as He has manifested Himself in His Second Coming!
     But conjunction with the Divine was again made possible by the glorification, and is understood in the words, "Thou has redeemed us to God by Thy blood." By "blood" here is not meant the blood shed upon the cross-not the laying down of His natural life for the sake of appeasing the wrath of the Father-but it means the reception of truth from Him,-the Divine Truth signified by "His blood," as the Divine Good is signified by "His flesh." "Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." (John 6: 54.) To be "redeemed by His blood" is to be redeemed by the Divine Truth, which comes forth from Him. For to be redeemed means spiritually to be liberated from hell, and the man who is liberated from hell appropriates Divine Truth to himself, and thus is conjoined with the Divine. He is again conjoined with the Divine from which he had separated himself by evils of life and falsities of faith. This is the Divine work of salvation and regeneration, made possible for men by His glorification. "Thou wast slain, and hast redeemed us to God by Thy blood."
     In the old Christian Church this has all been taken literally. Men have had no other understanding of it than what is natural, having no knowledge of the spiritual sense within the words. By his "being slain" they have understood merely His crucifixion; and by our being "redeemed by His blood" they have understood only that by His death He reconciled the human race to the Father, thus by turning away the "wrath of the Father" and interceding for us. But who cannot see that this idea is altogether contrary to the Divine Being, who can never be angry with anyone, or reject and condemn anyone? For the Divine will is that all be saved. It is also contrary to the Divine to be reconciled and moved to pity by the shedding of blood. What man who has any enlightenment of reason can think that the sins of the whole world were transferred to the Lord, and could therefore be taken away from everyone who believes that Christ died for His forgiveness in the sight of another God called "the Father"?

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And yet this is the belief and doctrine of those who have thought no further than the sense of the letter of the Word.
     But in the spiritual sense, and according to the doctrine of the New Church, redemption by the Lord's blood signifies the liberation of man from the influence and power of hell; for every man who acknowledges the Lord is thus set free, and is claimed by the Lord and conjoined with Him in His Divine Human, and this by the reception of the Divine Truth from the Lord, and by the application of it in his life-the life of regeneration.
     Liberation or redemption from hell was accomplished by the Divine Itself assuming the Human, and by means of it subjugating the hells and reducing to order all things in the heavens. And this could not possibly have been done except by assuming the human of flesh and being a man in the world; for the Divine operated from inmost or first principles by means of ultimate things. Liberation from the hells, for the human race was also accomplished by His making His Human Divine; for in this manner, and not otherwise, could the hells be kept in order and subjugation forever.
     What is really meant by the Lord's bearing the sins of all men is that He admitted into Himself all the hells, or permitted them to attack Him through the infirm human, that He might resist and conquer them in Divine combat against them And His taking away the sins of the world means that He made it so that the hells could no more rise up and overcome any man who acknowledges the Lord and receives the Divine Truth proceeding from Him. The hells today can and do rise up and overcome many men who do not acknowledge the Lord and His Divinity; but they can never cause the spiritual death of anyone who sincerely believes in Him.

     II.

     But how is this conjunction with the Lord through acknowledgment of Him effected? What is the order of its progress?
     The first thing is to acknowledge that the Divine and the Human are united in the Lord as the soul is united with its body, and hence to think of no other Divine than the Lord Himself, whose life is described in the Word. This is the chief thing by which conjunction is effected.

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This is why the Lord so often said: "According to your faith be it unto you." This is as true today as it was then. According to your faith, so it is-such are the spiritual things accomplished within us. The Lord so often asked about their faith in Him, in order that they might first believe the most important thing, namely, that all power belonged to His Human. For without such a belief the Church could not have commenced, and without it there could have been no conjunction with the Divine, and they must have remained separated from the Divine.
     But the Lord also taught them that they should receive His doctrine, should receive Divine Truth from Him; and this is received when it is applied to life. For one who does not do what the Lord teaches does not really believe in Him; and anyone who supposes that he believes, but does not live by His precepts, does not believe. And this is what is meant in our text by the Lamb's "redeeming us to God by His blood,"- by the Divine Truth, which liberates the mind from the evils of hell and the fallacies of merely human thought.
     But by our belief in the truth are all good things made possible for us. By this we have power to resist and overcome the evils and falsities, which are from hell-power from the Lord for our regeneration and salvation.
     It is a truth that before the Lord was glorified and made His Human Divine, there was no spiritual life possible with man As we have said, the race was separated from the Divine. It was therefore not possible then for any man to enter into spiritual temptation, by which he might become spiritual. The Lord's own disciples, although they believed in Him, could not at first undergo spiritual temptation, but would have given way and fallen under the attacks of the hells if they had been admitted to spiritual temptation. This is the explanation of the fact that, at the passion of the cross, all the disciples forsook Him and fled. They were natural men, redeemed from hell, but not yet made spiritual. And they could not help deserting the Lord, because there was nothing in the spiritual world to support them and strengthen their will-not until after the Lord's resurrection. Then, afterward, the Lord gathered them together and gave them power from on high. Then were they able to undergo spiritual temptation, because the Lords Divine Human was then able, from the spiritual world, to sustain them and give them victory.

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     It is only the Divine Human of the Lord present with men that can sustain them in temptation. For now the Lord, in and from His glorified Human, fights for men against the hells. In temptation, we are told, the hells fight against man, and the Lord fights for him; and for every falsity, which the hells inject into human minds, there is an answer from the Divine. False ideas are injected into the natural or external mind; but the answer from the Divine flows into the internal or spiritual mind. This Divine influx is not consciously felt, as are the falsities injected from the hells; it comes to our perception scarcely at all; and when it does, it appears not otherwise than as a certain hope, and a feeling of consolation resulting from it. But this hope is full of the life of the Lord's Divine Human. And how much there is of strength available for combating falsities depends upon man's affection, especially his affection of truth from the Lord, that is, the truth from which he has conscience. But it is to be known that in temptations it is not man who fights, but the Lord alone fights for him, although it appears as if it were done by man; and when the Lord fights for a man, the man conquers in all things.
     But at this day, we are told, few are able to be admitted into spiritual temptations, for the reason that most are not in the life of true faith, and therefore have not a conscience of truth. If such were admitted into spiritual temptations, they would yield, and their last state would be worse than their first. Yet it is only by means of temptations that goods and truths are confirmed and conjoined. Because they who are of the true spiritual church must undergo temptations, therefore the Lord said, "He that taketh not his cross, and followeth after me, is not worthy of me." "I am not come to send peace on earth, but a sword."
     What is spiritual temptation like? Well, in the first place, it is when some spiritual purpose, or the love of attaining a certain spiritual end, seems to be frustrated and hopeless. Suppose yourself to be strongly affected with the love of bringing many people into the Church,-a love of their spiritual good, which can only he from the Lord. But then, seeing how few are interested in spiritual things, and how powerful is the pull and influence of merely material pleasures and natural thoughts upon so many people, and even upon yourself, you are filled with the feeling of the futility and failure of all your efforts. Yet there is left to you a certain inward hope and consolation, and from this you are upheld and encouraged to greater efforts; and the truth you wish to teach shines even more brightly in your own mind, and the importance of the use is magnified.

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This renewed desire and love for that use is from the Lord, who fights to overcome in your mind all doubt and discouragement.
     There is always an answer from the Divine for every injection of falsity from hell, although this answer may often prove to be quite different from what we at first supposed it would be. There is an answer from the Lord for every doubt and false idea, if only one has a belief in the reality of spiritual things, a belief in the Divine Human of the Lord, and an affection of the truth that is from Him; for this affection it is that opens the mind to see the answer.
     Again, if our life is smitten with sickness, or we suffer poverty and deprivation, bringing anxiety and distress where we had expected peace and happiness, so that we begin to doubt the Lord's power and providence, this also describes a state of temptation. The Lord then insinuates hope; and if we have a real affection for the truth that is from Him, we may receive, through our affliction, a greater trust in His Providence than it was possible for us to feel before. It is not until the things we believe are put to the test that we can really be made spiritual and be regenerated by the Lord.
     Let me repeat. There is an answer in our Heavenly Doctrine-which is to say, from the spiritual sense of the Word-for every false idea, and there is good counsel to correct every iniquity to which we incline. Such is the power of the Lord's Divine Human, which is present with us in the form of Divine Truth. Whereas the Lord's temptations during His life in the world were the means whereby He delivered the human race from the power of the hells, His victory and glorification made it possible for men to become spiritual and angelic, and so to enjoy the blessedness of eternal life, if they but resist successfully the evils to which they are by nature inclined, and do this by means of the Divine Truth that is from the Lord.
     For every problem we have in life, let us continue to believe, there is an answer from the Divine of the Lord, It is as if all human problems had been raised up into Divine light. The answer may be different from what we expected; but still an answer will he given to anyone who really wants to know what he ought to do or think. This is because the Lord can now enlighten men from within, not by a dictate, but by a certain hope and consolation which enables us to see and find the truth we ought to follow.

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     The answers are to be found in the books of Divine Revelation, and especially in the books of the Heavenly Doctrine, whose truth is from the Lord in His glorified Human. We must be willing to be taught from them. Often we may find ourselves led by a false hope, or by an unwise ambition. Many people are thus led, and it may turn out harmlessly, if they are open to the Lord's direction. Such false ideas attack us from hell, because of our natural love of self. And then, if we fail, after overrating ourselves, we may fall into self-pity, or into rebellion against our lot in life. On the other band, we may underrate our abilities, and so fail of the full production of use that would make us happy. But let us know that even a small ability or a limited talent, when one is led by that certain hope and trust which the Lord inspires, will be productive of much good and blessedness in life. And if we cannot do much to promote the spiritual life in this very natural world, still we can do something, and be content with what we can do, knowing that it is from the Lord alone, through His Truth, that anything really good comes or is done.
     He was "slain," but He has "redeemed us to God by His blood"-by the truth of our Heavenly Doctrine, which answers every question, if only there is belief in Him as Divine. The greatest possible human blessing is for a man to know that the Divine is there, is with him, in any state and in every experience through which he may pass. Amen.

LESSONS:     Isaiah 53. Mark 14: 22-42. A. C. 8159.
MUSIC:     Revised Liturgy, pages 490, 501, 551.
PRAYERS:     Nos. 83, 86.

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RELIGION IN THE RANKS 1945

RELIGION IN THE RANKS       RICHARD R. GLADISH       1945

     A good deal of despair over the state of religion and spirituality with the men of our armed services has been expressed recently in various secular periodicals. A writer in HARPER'S says that the average G.I. considers the church dead and buried, with grass growing over its grave. Bernard Iddings Bell, in his latest jeremiad in the December ATLANTIC, makes what seems to be a pretty valid and authentic sampling of G.I. religious opinion, and puts the somber results squarely upon the doorsteps of the churches and of the guardians of the houses of God, whether they be priests ministers, or rabbis.
     Canon Bell and the other writers of his opinion have taken in a great deal of territory, making apparently well-founded allegations concerning the whole of Christendom, particularly as Christendom is mirrored in America's religious opinion. But let us place alongside this large and discouraging canvas another small but utterly contrasting picture.
     There is a Church whose members, being few, are scattered sparsely over the earth's crust, even in peace-time, and whose members now in the armed forces seem to react very strongly in favor of their religion, and warmly and appreciatively toward their Church and its agents. Letters and other expressions received from many of the members of this "obscure faith" who are in the armed services show no ennui with religion and with dogma. Nor do they indicate, as Canon Bell's contacts indicated to him, that as veterans returning they will demand a churchly reform before they resume civilian life as communicants. On the contrary, out of some scores of letters the central note is one of enthusiasm for their Church-the New Church-and note this: particularly for its doctrinal instruction and spiritual inspiration as contained in sermons and papers which have been sent to them through the mail.
     But see what they say:

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     A bomber pilot, in training in this country, writes to the Communique,- monthly circular sent to all members in the services by the General Church Military Service Committee: ". . . Sometimes I think I would be in favor of peace-time military service for everyone, if for no other reason than to impress upon our boys, more forcibly than can be done in any other way, the tremendous value of the work of the Church and the Academy. Then there would be no doubt in anyone's mind. What is more, in these days, the preservation of freedom for the sake of the Church is the crowning peak to the pyramid of other reasons for downing the Axis."
     Another writer says: "My heartfelt thanks for the interest shown me and other South African sons in the services. I have found your pamphlets most interesting, and I keenly appreciate the spirit behind them. On this day, the Nineteenth of June, I extend greetings to all New Churchmen."
     A wireless operator in the Mediterranean, frequently bombed, writes: "Those sermons and talks in NEW CHURCH LIFE have kept my spirits high in times of worry."
     A marine writes from Parris Island: "If anyone ever appreciates getting the Church through the mail, I'm the guy! Down here it is very easy to forget about religion; and anything that is printed in Bryn Athyn, or about it, helps me to remember that I'm a God-fearing Christian."
     A WASP writes: "Theory of flight continually delights me, because you can see so clearly that man doesn't invent anything; he just discovers the blueprint. If our airplane is to fly, it has to be built according to the laws of the universe. Funny, people credit these wonderful laws to nature, not to God."
     An R.A.F. non-com writes: "I never cease to wonder at the generosity and interest shown by the Church to its remotest members, such as myself."
     A lieutenant in the ground forces in New Guinea describes a harrowing night spent in a rain-filled fox-hole waiting for an attack by the enemy, and closed his letter to his family thus: "Being out here in the middle of things, seeing and experiencing them, one realizes just how important religion is. It is everything; without it one is lost. I am beginning to realize how good Providence was in giving me an opportunity to get as much instruction as I did. If I had had the slightest inkling bow important it would be to me in later life, I certainly would have made a greater effort to absorb more than I did. But that is past, and I'll have to do the best I can with what I have. God bless you all, and keep you safe!"
     A pharmacist's mate, who had gone through four invasions in the Mediterranean, said to his friends when he returned home: "I had plenty of time to think in my job, and I reached the conclusion that in the New Church lies all happiness. The whole world needs and is looking for the answers which we have, but doesn't know it."

     In the light of what Canon Bell and others have disclosed in regard to the majority of churches in Christendom, it is unavoidable that the younger members of our own Church should acquire an attitude of disrespect for other faiths.

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An officer in an armored division writes: "I went to a Catholic service the other day. It was interesting, all in Latin and full of ceremony, but I couldn't understand a word of it. I'm not going again." And a Wave adds to this: "I'm going to try Catholic services, and if I think no more of them than I did of the Protestant services I've attended, I will end up by attending a Jewish service for the duration.
     A soldier wrote to the Communique asking why there are no New Church chaplains, and one of the editors answered that, because of the small numbers of our faith in the armed forces, a New Church minister, if he became a chaplain, would have to be non-denominational, since he would be obliged to preach to others besides our own members. "Even so," said the editor, "he could preach our doctrines." And he continues: "There is a reawakening of religious interest today, it is true, but it would not be wise to expect very much from this war-born awakening. We are reminded of the teaching in Divine Providence 129-153, to the effect that reformation accomplished in non-free states (such as states of fear, misfortune, danger, etc.) is not in itself real or permanent. And it is quite true that one of the spiritual uses of such worldly troubles, as war is to make people pause in their daily rush toward hell to consider spiritual values. And again, such worldly vastations as wars are permitted because, among other things, the falsities of the old religion must be extirpated before the truths of the Heavenly Doctrines can be accepted."
     Despite this damper upon enthusiasm for evangelization a number of service men and women cannot help feeling that some spread of the New Church will result from the war. An Australian writes: "Because of the war, the Writings are finding their way into all sorts of odd corners of the world. I have been able to interest two or three of my friends in them. It is also my intention to keep in touch with these friends and send them New Church literature." And an American youth serving in Alaska tells of conducting services at the request of the chaplain. A nurse in New Caledonia tells of giving New Church sermons to her chaplain. And numerous letters speak of arguments over doctrinal points with chaplains of other faiths. A corporal in the South Pacific is an instance: "I would like to have the book of the Writings that contains the treatment of the White Horse mentioned in the Apocalypse, and something about the doctrine of the Gorand Man. . . .

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The Protestant chaplain here is a good chaplain, but he preaches too much on the literal interpretations of the Bible, and I can't keep going to church and saying to myself, 'He hasn't got the right slant on things.' So I'd better do more reading myself."
     A good many of our men in the American forces testify that their buddies have scarcely any interest in spiritual things, and scant respect for their churches, although they find the chaplains very useful men who "earn their pay," but not by conducting services. One of our boys in the American Air Force before we entered the war wrote: "This life tends by contrast to point out the merits of the Doctrines better than anything else could. If, as I believe, the air corps soldier is a typical American boy, this country is due for a spiritual revolution." And another says: "From the day I entered the army I have found the truths which the Academy inculcated a blessing in a world of men who lack the bare rudiments of morality, and still less spiritual motives. This, of course, is not true of all of them-fortunately."
     Evidence of another kind comes from an English lance-corporal in the Libyan desert: "It would be very interesting to meet someone of the New Church here. Quite often we have religious discussions amongst our own crowd, who all belong to different churches, and it is really surprising the number of theories that exist. It does point to one thing-that people are really beginning to think seriously about God."

     The General Church and Its Soldiers-The problem of making it possible for our men and women in war service to keep in touch with their Church, despite the lack of chaplains and services distinctive to their faith, has largely been solved by the New Church literature sent to them by our Military Service Committee. The fact that their faith requires an extra effort to acquire and to feed seems to be a factor in making it more valuable to them.
     A Canadian soldier in England feels an inhibition about attending other services. `Being a potential wireless operator and air gunner in the R.C.A.F., with the not-too-proverbial six minutes of action which they give you to live over enemy territory staring you in the face, I sometimes wonder whether I should not worship in public, even if it is the Church of England."

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This has overtones of Naaman asking permission to bow himself in the house of Rimmon. Another Canadian writes that he holds his own silent service each Sunday with the aid of NEW CHURCH LIFE.
     An older American soldier writes from England: "A connection with the true Church is very valuable to me, although I must needs hang my head in shame and accept these gifts, much as the prodigal son must have accepted the fatted calf. . . . A proper, dyed-in-the-wool New Churchman ought to be a sort of giant, spreading abroad financial and spiritual uplift in a spiritually starved world. When I landed in England, I went to the old stamping ground in Bedford Street, Liverpool. There was the lovely stained-glass window which gave form to my boyish religious concepts. (I hear that it has since been bombed to bits.) There was Frank C at the organ. I was eighteen years in the States, and it was a shock to see that his hair was grey. Moreover, I put more than I should in the collection; for these people are not of the General Church, and they nearly threw my father into outer darkness because he maintained that the works of Swedenborg should rank equal with the Bible. He was one of those pioneers of the movement whose fruition is to be seen in the Bryn Athyn Cathedral, where the two Doctrines are opened side by side."
     What are some of the teachings that seem to hold the interest and feed the spirits of our service men and women? We quote a few from our periodicals, which are sent to them:

     "As New Churchmen, we recognize the hand of Providence in all the affairs of men. In war, as in every least incident of life, it is the Lord's Providence which rules. There are certain ends, which must be fulfilled before the nations can again enjoy the blessings of peace. What these ends are, we cannot say, but until they are accomplished, the war must continue. Wars which have for their end the protection of one's country and the church are not contrary to charity; the end for which they are waged shows whether they are of charity or not." (T. C. R. 407.) "There is sometimes mercy when mercy is not apparent; as, for instance, when one aims for the common good by punishing the evil and reducing others to order. Mercy is then exercised towards the community. So also in wars, where the end is victory, and hence the common good in the preservation of many; in which there is no mercy toward those who fall, because mercy has for its end the saving of many." (Spiritual Diary 4346.) (From editorials in the Communique.)

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     As the subject of death is naturally very close to a soldier thoughts, it has been useful to have the New Church view expressed in the published memorials that followed the passing of our soldiers in battle. From some of these we quote:

     From the Memorial Address for a young aviator: "The news of his passing brings with it the inevitable sense of loss and sorrow; yet our natural grief is not unmixed with a spiritual uplifting and thankfulness to the Lord, who, in His infinite mercy, has saved him from long suffering, and has opened to him the wonders of new life in His heavenly kingdom."
     Of another casualty it was said: "We know and rejoice in the thought that his hope of further education in the Church will be realized in the higher schools of the Lord's spiritual kingdom."
     The pastor of another lost aviator wrote: "The Church meant a great deal to Bill. His great ambition was to go to college at Bryn Athyn, to study science and philosophy in the sphere of the Church, and in the light of the Doctrines. He continually thought about this, and planned for it, finding great delight in anticipating its fulfillment. War interrupted his plans, but only for a time. For though his loss is keenly felt, we have the knowledge that he is continuing his life in a world where he will receive the instruction he longed for, and where he will have unlimited freedom to apply his abilities to eternal uses."
     From an editorial in the Communique: "The deaths of these two officers so early in their lives, both having shown exceptional promise, cause us to reflect upon the Lord's love and wisdom in permitting such apparently premature deaths. In an ideal state, we are taught, every man would live to old age. His body then being unable to serve him perfectly, the man would `pass without disease out of his earthly body into a body such as the angels have, thus out of the world immediately into heaven.' (A. C. 5726.) Today, however, the state is not ideal, and as a result the Lord must permit men to die in early years, that various uses may be performed in the spiritual world-uses, which, in the ideal state, would be performed by men who had lived to old age and had regenerated while they lived on earth. It is particularly easy for us to see why the Lord permits the death of infants. Those who die in infancy have that which few who mature on earth possess-a certain soft innocence, or willingness to be led by the Lord. Theirs is an innocence that is vital to the life of heaven and earth,-:n innocence not often provided today by grown men and women. Hence, for the sake of use, the Lord permits the deaths of infants and children. Always it is use that determines the time of death, as we are told in this specific teaching of the Writings: 'The reasons men die at various ages, as boys, youths, adults or old men, are: first, on account of use in the world to men; second. on account of use, while he is in the world, to spirits and angels; third, on account of use to himself in the world; and fourth, on account of use afterwards in the other life to eternity.' (S. D. 5003.) Always, then, it is the use, which determines the time of death.

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     "Now it is true that man cannot perform a use except in some occupation or employment; nor, for that matter, can an angel. Yet, in the supreme sense, use is the influence toward good that a man exerts upon others. Such a good use transcends the boundaries between the two worlds. A man exerts an influence upon other men, and also upon spirits; a spirit exerts an influence upon other spirits, and also upon men on earth. The Lord alone can see the whole human race as a one. He alone can see where a man is most needed, that the good of use may be performed. And when it is for the good of the universe that a man shall perform his particular use in the spiritual world, the Lord permits those happenings which result in the death of the earthly body."

     The New Church alone is able to bring to its members the light and comfort of its revealed truth concerning death and the hereafter, which must be of special aid to those of our faith who are fighting in this war.
     The subject of what's wrong with the churches is dealt with by a writer in a recent issue of a secular magazine, and he says that the churches make a mistake in trying to induce this or that form of action upon their communicants, particularly in regard to the moral problems of the service men and women. This interference in their lives, he points out, is resented by the average soldier, who feels that while he is facing death in defense of his country he should not he goaded by the clergy into what he regards as mere social conformity. The position of the New Church is such as to avoid that difficulty.
     It is recognized as the function of its ministers to teach the truth and lead thereby to the good of life, but not to make individual and group applications of the truth of its doctrines.
     Much of army life is spent just waiting for something to happen. A church that provides its members something to read and study is simply moving into a vacant space in their lives. If it can furnish material that will interest them, and help them to grow spiritually, it may be using the war period as a time for planting seeds that will bear much fruit in the post-war period. A Navy lieutenant in the South Pacific writes: "Life is good. Letters come from home, and the editorials, articles and sermons enable us to believe that there is still rational life and people who think in this world." Another Navy man puts it even more strongly: "Being so far from home, we crave, more than ever, to know about the things of the church. In civilian life we were too much engrossed in our daily work to think of spiritual things as much as we should, but now we feel the need of spiritual guidance.

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I read everything that comes my way from the church, and re-read all the sermons; and I imagine everyone else does the same. It isn't the elaborate sermons that I get the most out of, but those that tell things in a simple way."

     The New Church and Others-In conclusion, let us ask why there is this difference in response between members of one small Church and the average response in Christendom, as indicated in the articles we have quoted from secular magazines. Let us list a few of the obvious differences between the two:
     1.     The New Church has appointed no Commissions on a Just and Durable Peace, or on any other political and social matters. It has always maintained that it is the Church's function to teach the truth of Divine Revelation, and to leave the application to the individual.
     2.     Our Church has done a good job in training the service men and women when they were boys and girls. They acquired clearly understood religious precepts to which they might be steadfast when away from the Church; and these were often found to be sharply at variance with general belief and practice in the world.
     3.     The New Church has made a determined frontal attack upon the materialistic life, and has trained its children from the cradle to see the reality beneath the appearances of life.
     4.     The Church gave them a religious education in its day schools and higher schools; and many of its young people have come from homes in which they were raised to regard the Church as the greatest single influence in their lives.
     5.     The members of the Church want the Church, and feel the need for it, because it gives them mental and spiritual armor against the thousand natural shocks that flesh is heir to, not only in time of war, but always.
     6.     Those who have gone to war see the Church as keeping alive for them the most important phase of the lives they led as civilians. They hope and expect to return to take their part in the work of the Church, helping to carry it forward, having been strengthened by the lessons they have learned the hard way.
     7.     They feel that their Church has given them the true picture of life. Again and again they find that its teachings alone can provide synthesis and perspective to the world without and the world within.

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     On the other hand, in the Churches of Christendom as a whole, the distinction between the functions of Revelation and of the Church has largely been lost sight of or obscured; and there is widespread indifference toward the Churches and religion. In the New Church, and specifically in the General Church of the New Jerusalem, every man and woman knows that he has but one authority for his spiritual life and his natural life-the Books of Divine Revelation, and particularly the Writings, which to them are the Word of God, a Third Testament, supplementing and adapting to our day the Divine message of the Old and New Testaments.
MAN AS A USE 1945

MAN AS A USE       Rev. ALAN GILL       1945

     (At a Memorial Service for Mr. Gustave Woelfle, October, 1944.)

     ". . . And their works do follow them." (Revelation 14: 13.)

     What is man? What is a person? This it is most important for us to know and understand very clearly if we are to understand truly what happens, what is lost or gained, when a man dies, and what is meant by the Lord's teaching that when men die "their works do follow them."
     That man is not simply an intelligent animal, we know. To say that he also loves is not enough. To say that he is immortal tells us little; for plainly the body is not immortal, and the question remains what is? What is this man that lives in the body in this world, and without it hereafter? What is the real man?
     Man, we are Divinely taught, is in the image and likeness of God. And God is Love Itself and Wisdom Itself. And, being Love Itself and Wisdom Itself, or all-loving and all-wise, God is the Creator. He is the Creator of all things. But the end of all His creation-the final end for which all other things were brought into being, both animate and inanimate-is the creation and eternal existence of forms of life upon which He, the Creator, can bestow His Love by means of His Wisdom,-finite, human forms which are in the image and likeness of Himself. For love, whether Divine or human, Infinite or finite, must express or ultimate itself in use; it cannot refrain from producing forms which it can love, and which can love in return.

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     Such is the nature of God; and such, therefore, is the nature of man for he is in the image and likeness of God. Man is a created, finite form recipient of life from God; and he not only lives from God, but is also a recipient of love and wisdom from Him. And as he feels these to be his own, he expresses this love which he feels to be his, through the wisdom which he feels to be his, in the performance of uses, which also appear to derive from himself, although in truth they also are from God, through the love and wisdom which man receives from Him.
     And so, even as God is Infinite Love, Infinite Wisdom, and Infinite Use, or Love Itself, Wisdom Itself, and Use Itself, so man is a finite form of love, wisdom and use. And inasmuch as love and wisdom always express, ultimate or are in effect in use, therefore man may be said to be, and indeed is, nothing else than a form of use, or a use, albeit the highest form of use. "Who does not see clearly," we read in our Doctrine, "that uses are the ends of creation when he considers that from God the Creator nothing else than use can exist, and nothing else be created; and that in order to be use, it must be for the sake of others? . . Whoso considers this is also able to see that use which is use cannot spring from man, but must be in man from Him from Whom everything that comes forth is use, thus from the Lord." (D. L. W. 308.)
     Man, then, being a form of use, as such is immortal. Being such, a man's works-his uses-follow with him into the other world and remain to eternity. For the correct translation of our text is, "And their works do follow with them."
     This does not necessarily involve, however, that when one passes into the other life he continues forever in an occupation similar to that which he has followed in this world. He may or may not do so, depending upon whether he loved his work or not. The works or uses, which follow with man hereafter, are those essential, spiritual, eternal uses, or those spiritually or eternally beneficial effects upon others, which are within, and which customarily motivate, the bodily act or occupation. In this world, the outward act may be the means by or through which the real use is performed, and yet not be the real use to another. Consider, for example, what is called the "kindly act." Is the real use performed thereby, and the effect that is felt and appreciated by the beneficiary, the act itself, or is it the spirit of kindliness within the act?

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Although the spirit of kindliness cannot exist apart from the act, nevertheless the former, and not the latter, is the use. As another example, when a truly repentant offender is acquitted or punished by a just judge, does the vital use to the offender lie in the acquittal itself or the punishment itself? Is it not the mercy or the justice shown by the judge that is the use that affects the offender for good?
     Such a use-a real use-goes forth from man as a sphere. It is the sphere of use. Whether it be genuine kindliness, justice, honesty, industry, orderliness, or such spiritual virtues as faith, charity, wisdom, or love for the truths of Divine Revelation, it is the use inherent in such as these, as it expresses or ultimates itself in outward conduct, that affects others for their spiritual benefit. It is this that performs uses to others, regardless of our occupation. It is felt by others. It is a very real thing. It is the only real thing, in the sense of being genuine and living. Indeed, it is the man himself,-the man himself outside of himself, if you will,-but still the man who is immortal, never dies, never ceases to be of use, or rather to be a use of the kind described, to others, whether they be in this world or the next. For the sphere of these uses knows no bounds; no, even the grave presents no impenetrable veil to the free intercommunication of these uses or spheres of those in this world with those in the next. It does not separate us from those who have gone before, nor them from us.
     When, therefore, one who is near and dear to us dies, then, by virtue of his being a form of use that we have loved, and our being a form of use that he has loved, he is not lost to us, nor we to him. He has not left us; he is still near us; he still ministers to our real needs as formerly, and we to his. Each is dependent upon the other as before, and in the same degree; there is still mutual dependence in the degree that the uses of each were shared and appreciated before. Hence also the contact,-the nature and intimacy of the contact,- remains the same. Only the consciousness of that contact is gone, temporarily. That is gone because his body has ceased to function. For so long as we live in this world we cannot be conscious of contact with others, and consciously share uses with them, unless we and they both have the five bodily senses.

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     The body is not the man, but it is simply and solely that in which uses are expressed in their most ultimate forms, and by which alone those most ultimate forms are sensated. It is the mind, and not the body, that sensates the uses themselves. And this, the mind or spirit of man-the real man, the form of use-always functions in the same way, both while it is still in the body and after it has left the body. Only those whose thoughts and affections are of a most superficial kind think otherwise of the body, or, when another dies, (as we say), consider that that person has died; and this, because with such the thoughts and affections are centered in bodily things, in the most superficial, bodily, or "personal" characteristics of another.
     We in the New Church try not to think and feel so. And our highly respected and well-loved friend certainly did not. Nor would he have us think and feel thus concerning him. If he thought of any one thing more than others, surely it was of use. Always he considered the use involved in things. What use would be derived from this contemplated arrangement? What use would accrue from that action? What is the use served in war, in marriage, in this activity or that relationship? And, above all, after his health failed, he deplored his inability to be of active service to others, both in business and in the church, finding it hard to realize, as we all do, that our essential and most potent use to others is derived from the sphere of our affections and thoughts: that, as to its derivation and as to its effects, it is a thing of the mind and spirit, and not of the body; and that this, his sphere of use, continued active and most effectively beneficial to all within the scope of his sphere. This he found it hard to realize, as we all do.
     Yet there is a vital distinction between the use itself and its outward manifestation. And it is one that he cultivated. Also, it is one that he would surely have us cultivate, if only for the sake of the comfort that can be derived therefrom at this time by our realizing that he has not left us.
     Our friend is now liberated from the appearance that bothered him so much-the appearance, to himself that he was of little active use to others; and he will now find himself able to ultimate again, with the fullest freedom and vitality, his great love of use. And so we may truly rejoice with him on this account. Let us be grateful to the Lord that "his works do follow with him," and that they continue to be effective among us. And let us pray to the Lord to keep us in the thought and desire that this should be so.

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LANGUAGES OF THE NATIONS 1945

LANGUAGES OF THE NATIONS       Editor       1945


NEW CHURCH LIFE
Office of 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.
     VARIETY AND UNITY.

     Difference of language is one barrier to that free communication of knowledges and ideas among the nations of the world, which would bring about a greater mutual understanding and Unity. The harrier is removed in part by interpreters and translators; and as the world becomes more and more internationally minded, more and more people are learning to speak and write languages foreign to their own, to the end that they may have a better knowledge and understanding of other nations as a means of consociation and the interchange of uses, thus of conjunction rather than division, of peace rather than conflict. And the manifold means of communication which today are bringing the peoples of all nations closer together will be regarded by New Churchmen as provided for the sake of the eventual spread of the New Church. In the spiritual world, we know, such a unity among spirits and angels is promoted by the universal language which all can speak and understand.
     It has been estimated that 2769 different languages are spoken by men on earth, not counting minor dialects. Small wonder that so many attempts have been made to create a universal language as a medium of international communication.

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We may recall what is said on this subject in Webster's Dictionary:
     International Auxiliary Language-Any natural or artificial language
used or designed for international intercourse. Latin was the international language of scholarship until after the close of the Middle Ages, and is still that of the Roman Catholic Church; French was long that of diplomacy: and English is today virtually that of trade and commerce. The artificial languages, of which over 100 have been devised, are characterized by phonetic spelling, by simplicity and regularity of syntax, forms, and word derivation, and by freedom from idiomatic phrases. The most important are: Volapuk, Esperanto, Ido, Ro, etc.
     Volapuk.-Literally, world's speech; a language, intended to be international, once used somewhat, based largely on English, and invented by Johann Schleyer, of Konstanz, Baden, about 1879.
     Esperanto.-An artificial language devised by Dr. L. Zamenhof, a Russian, who adopted the pseudonym "Dr. Esperanto" (1887). The vocabulary is based as far as possible upon words common to the chief European languages; and sounds that are peculiar to any one language are eliminated. The spelling is phonetic, and the accent is always on the penultimate. Ido (1907) is a modified and simplified form of Esperanto.
     Ro.-An artificial language, intended to be international, devised by Rev. Edward P. Foster, of Marietta, Ohio, about 1906. Ro rejects all existing words and roots, and is based "on the analysis and classification of ideas."

     None of these invented languages has been widely adopted; the employment of an existing language, such as French or English, has proven more feasible. Yet the object of their inventors was praiseworthy,-the removal of the hindrances to international communication. Only the overzealous among them could have expected that such an artificial language would supplant native tongues; for these are deeply rooted and distinctive national characteristics, which few nations would abandon. Nor is such a thing desirable. There is charm in the variety of tongues, and in the imperishable themes that have been embodied in the books of all nations. Music, as the language of the affections, is a universal language, and the characteristic music of one nation is delightful to the people of other nations, forming an important bond of unity.
     And while the widespread use of an invented language would promote international communication, it would not necessarily produce agreement and unity among the nations. The language of a nation is but an ultimate expression of a national type of mind. "A common genius reigns everywhere among people of the same language." (T. C. R. 813.)

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Language, in itself, is but an external bond: and those who speak the same language may differ widely in thought and feeling, even to violent controversy and civil conflict. Between nations, therefore, a mutual knowledge and understanding, brought about by a common medium of communication, will not bring about agreement, cooperation, and conjunction, unless there is a mutual advantage to be gained, or, better still, a mutual respect, good will, and a desire for international friendship, as between man and man.
     And so it often comes about that when men of different nations meet, if both have good will, the difference of language is no harrier to friendship and the interchange of ideas in general. They find some way to communicate what is in their minds. Actions may speak more effectively than words; and "one touch of nature makes the whole world kin." New Churchmen have had this experience when accidentally meeting New Churchmen of other nations in various parts of the world. In this case it is the bond of a common faith, and it is facilitated if both happen to be familiar with the Latin of the Writings.
     One Spiritual Language.-The universal language of the spiritual world promotes mutual knowledge and understanding among spirits and angels because it is the language of the heart. "Out of the abundance of the heart the mouth speaketh" in that world. It is not a language learned by the book and carried in the memory, but it is a natural and spontaneous expression of the affections of the love, and of the ideas of the thought thence proceeding. We read:
     "Men, while they live in the body, cannot speak with one another except by languages distinguished into articulate sounds or words, and cannot mutually understand one another unless they are skilled in those languages. The reason is, that it is done ft on the exterior memory. But spirits speak with one another by a universal language, which is distinguished into ideas such as are the ideas of thought itself; and so they can converse with any spirit, of whatsoever language and nation he had been in the world. The reason is, that it is done from the interior memory. Every man, immediately after death, comes into this universal language, because he comes into this interior memory, which is proper to his spirit." (A. C. 2472.) This interior memory may be called the "memory of the life" in it are stored all the states of a man's real affection and its thoughts. The exterior memory is called the "memory of particulars"; in it are stored all the impressions made upon the memory by the external, bodily life, including the languages the man has spoken in the world. This memory is quiescent after death.

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     "All in the universal heaven have one language; all understand one another, from whatever society they are, whether near or remote. Language there is not learned, but is implanted in everyone; for it flows from their very affection and thought; the sound of the speech corresponds to their affection; and the articulations of the sound, which are words, correspond to the ideas of thought which are from the affection; and, as the language corresponds to these, it also is spiritual; for it is affection sounding and thought speaking." (H. H. 236.)

     Among the angels and among good spirits, it is the affection of use from love to the Lord and the neighbor that is thus spontaneously expressed in words embodying ideas, which others can understand and receive for their benefit. But evil spirits can voice only their hatred, ill will and fantasy, and the language of hell imparts nothing of use to others; it is disagreeable to bear, being strident and discordant, in correspondence with their evil affections and thoughts; the disputes over false ideas among the infernals is heard as "wailing and gnashing of teeth." At times, however, evil spirits use the angelic language artificially as a passport to the societies of the good, but only for the purpose of perpetrating crimes. (S. D. 4931:2.) And when evil spirits do this on a large scale, oppressing societies of the good in the world of spirits, they must be brought to judgment by Divine power and returned to subjugation in their hells.

     Variety in the Spiritual Language.-Now while we are told that there is one spiritual language, that "everyone can understand another in the whole spiritual world" (A. R. 29), and that "all in the universal heaven have one language, so that all understand one another, from whatsoever society they are, whether near or remote (H. H. 236), we may realize that this presents the case in general tern> and it means that all spirits and angels have the faculty of spontaneous expression of their affections and thoughts in words which all others can understand-a faculty implanted in everyone from creation. Yet the exercise of this faculty produces various forms of speech in the different heavens and among societies of spirits, and these varieties or dialects can be spoken and understood only among those who are consociated by likeness of state as to their affections and thoughts. Thus Swedenborg says: "I have been in consort with the angels in heaven itself, and then in a like speech with them, because in a similar state." (T. C. R. 252.)

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     And so, while it is said that all in the whole spiritual world can understand one another, it does not mean that all do understand one another. The perceptions of the celestial angels, as expressed in their speech, are above the grasp and comprehension of the spiritual angels; the ideas of the spiritual angels, as expressed in their speech, are incomprehensible to the angels of the natural heaven, and to spirits in the world of spirits. (S. D. 5102; De Verbo III.) And we read: "The speech of spirits is diverse. Every society or family of spirits can be distinguished from others by their speech, yea, every individual spirit, scarcely otherwise than men are: not only by the affections which make the life of the speech, and which infill and produce the words, and by the accents, but also by the tones, and by other indications which cannot he so easily expressed." (A. C. 1758.)
     In short, as language in the spiritual world is the spontaneous and correspondent expression of the states of the mind, and these states with angels and spirits are of endless variety, so the one universal language is also varied with every individual and every society. And the great variety of languages in the natural world are from a like cause, being the outer forms of the reigning genius or type of mind with each nation. It would he a dull world if all were alike. Every nation and people contributes something that others lack to the "gaiety of the nations." All types of mind are needed in the human family, as angels of infinite variety are needed to perfect the Gorand Man of heaven.

     The Divine Purpose.-The fact remains that the faculty of intercommunication is provided throughout the spiritual world by means of the one universal language which all can speak and understand, and that such a free communication among the nations of the world also is a much to be desired condition, looking to the cooperation and unity of the race in both natural and spiritual uses. In the spiritual world it provides for the dissemination of spiritual uses,-that the spiritual affections and thoughts of one mind and one society may he made available to all other minds and societies which are capable of receiving them, that both the giver and the recipient may be blest. Every society of heaven receives influx from the Lord in the measure of the use it gives forth to others; and others receive in the measure that they, too, are performing a use to other societies and to the whole heaven.

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A society, like an individual, maintains its own entity to the end that it may be of use to others. If any society began to regard itself as the end, and not as a means, it would deprive itself of the Lord's influx, and lose its life. For that influx is according to efflux. (A. C. 5828.) The law of influx, and of mutual love in heaven, is given us in the Word: Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again." (Luke 6: 38.)
     That such is the state and order of heaven is because the Lord, from His infinite love, wills to give His all to others-to men who are created images of the Divine, receiving of His love in the measure of their mutual love. It is from this supreme cause that there is a universal communication in the spiritual world, and that the states of all are communicated to the perception of others. Of this we read:

     "This communicative perception takes its beginning from this, that the Lord wills that all goods be communicable, and that all be affected with mutual love, and thus be happy. Not only is there a communication of another's affections and thoughts, but there is also a communication of his knowledge, to such a degree that the one spirit thinks that be has known what the other knows, although he had known nothing of it. Thus all the knowledge of a spirit is communicated. Some spirits retain it; others do not.
     "In the other life, delights and felicities are also wont to be communicated from one to many by a real transmission, which is wonderful; and the others are affected by them in the same manner as the one who communicates them, and without any diminution with him who communicates. From this was made evident the felicity of those who love their neighbor more than themselves, who desire nothing more than to transfer their own felicity to others; which desire derives its origin from the Lord, who thus communicates happiness to the angels." (A. C. 1388-1392.)

     The ideal state and order of human society in the spiritual realm is preserved by the omnipotence of the Divine government, which thus provides that all good spirits freely choose their places of complete contentment and happiness in heaven, where they are protected by the same Divine power against the uprisings of the hells. In the world, it appears, men are left to their own devices, if they would bring about an ideal condition of order among the nations of the world, groping for the light and the way.

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Yet a true and lasting order and peace can only he progressively established under the influence and leadership of men of good will and conscience,-men who have a remnant of Christian faith, and who seek to place themselves in the tide of a Divine Providence.
     From the ideals of the other life, as now revealed in the Heavenly Doctrines, New Churchmen gain a vision of what might be and should he the conditions prevailing among the nations of the earth, each maintaining its individuality in freedom, but aspiring to be the source of use and happiness to its neighbors-a condition which can only be permanently established as the love of God and the life of religion provide a state of the heart and soul that will be an internal bond of spiritual unity among men, from which will flow that mutual love which seeks to ultimate itself in friendly association and the interchange of uses. This will come to pass when "the kingdoms of this world are become the kingdoms of our Lord, and of His Christ and He shall reign forever and ever." (Rev. 11: 15.) Then "nation shall not lift up sword against nation, neither shall they learn war any more." (Isaiah 2: 4.)
PATHFINDER IN THE STUDY OF MORALS 1945

PATHFINDER IN THE STUDY OF MORALS       Rev. F. E. GYLLENHAAL       1945

THE MORAL LIFE. Some Reflections on Morality and Its Virtues.
     By Hugo Lj. Odhner. Published by the General Church Military Service Committee, Bryn Athyn, Pennsylvania, 1944, pp. 138; price, cloth, $1.00.

     This little book that breaks new ground, as it is probably the first of its kind in the New Church, is fittingly dedicated to the Parents and the Young People of the New Church. It also most suitably has the Golden Rule (Matthew 7: 12) facing the table of Contents, for the whole book is in many respects an exposition of the Golden Rule.
     The book has two Parts, a Conclusion, and an Appendix. It consists of ten addresses or chapters, of which five are in Part One under the general heading, "Morality."

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They have the titles: I. "Three Kingdoms of Human Life." II. Morality and Behavior." III. "Non-moral Attitudes and the Moral Sense." IV. "The Good-Act and Intention." V. "Moral Rights, Duties, and Values." In Part Two, treating of "The Moral Virtues," are four chapters: VI. "Human Virtues." VII. "Morality in Social Life." VIII. "Morality and Marriage." IX. "Morality in Uses." The Author then briefly states his purpose and conclusions under the heading, "Conclusion." This can be profitably read together with the first two pages of chapter VI, which give an excellent summary of the whole first part on "Morality." The Appendix consists solely of the tenth or last address, entitled, "The Cultivation of Courtesy," which has the sub-title, "An Informal Address given before a Meeting of Parents and Teachers."
     Every New Church man and woman will find this book challenging, stimulating, delightful, suggestive of answers to many immediate problems, and surprisingly gentle in its firm assertions of the teachings of the Writings about many personal and intimate subjects. The Author writes sympathetically and wisely. Evidently these are reflections that have engaged his mind for many hours, over many years, and that have resulted from much study of the Writings' doctrine on this specific subject and from wide reading of the world's literature on morals and ethics. So the reader should not think that he can read the book in a few evenings and grasp the whole of its contents. As it covers the whole of human life in respect to personal and social conduct, and as its thoughts are the quintessence of much distillation of knowledge and meditation, any real comprehension of its message and conclusions will require both study and reflection on the part of the reader.
     The book will prove to be a challenge to many, because the common thought to-day is opposed to much of what it says. Every page gives clear evidence that the writer is regarding the subject from Divine doctrine, or that he is thinking from the Writings and reflecting in their light. But even New Church people to-day commonly think about this subject, especially about many of the outstanding points, from world opinion as given so abundantly in magazines and by the radio. For surely it is true, as Dr. Odhner suggests, that "the pressure of the world's morals upon us and our children" is tremendous, almost overwhelming, and this is equally true of world opinion!

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This is why boys and girls think their parents, and in general the older generation, to be "old fogies," out of date, and unequal to cope justly with the moment's problems; and ignore the fact that later they will he "the older generation" and parents!
     Among the many challenging issues presented may be listed: social behavior, animal and human instincts, social conformism, individualism, the value of decorum, human rights, the profit motive in industry, mental rights, "the greatest good for the greatest number," friendship, and courtship. Dr. Odhner's explanations of these and the many other particular points may not satisfy every New Church reader, but they should lead to a further searching of the Writings themselves, whether there be agreement or not. Dr. Odhner does not profess to exhaust the subject, or any one point. On the contrary, his touch is delicate, his observations suggestive, and he gives certain broad outlines and deep perspectives that invite exploration, with its delights of discovery and assurance.
     Every succeeding chapter seems to gain in tempo and to rise toward a grand climax in the eighth chapter on "Morality and Marriage." Here is given much necessary practical teaching in simple, direct language. though its immediate application would be made by the adolescent boy and girl and by young people of marriageable age, yet every adult, even the aged needs to know and consider these truths; for their true convictions and honest example are means by which the heavenly spheres flow forth freely on earth. These spheres have both a protective and directive influence, which can be the more powerful because they do not have expression in words, nor in conscious purposeful action, but come from an internal charity and faith that are the Divine endowments of regeneration. But instruction and counsel are also necessary, and here parents will find support and guidance in their duty to their children. Though New Church parents always have had the Writings for their guidance, and out of which to instruct their children, a book such as this, though never displacing the Writings, presents their teaching in a manner better adapted to youthful states and present times.
     Young and old throughout the New Church are greatly indebted to Dr. Odhner for this practical and intensely interesting book.

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MILITARY SERVICE COMMITTEE 1945

MILITARY SERVICE COMMITTEE              1945

     OUR MEN AND WOMEN IN THE SERVICES.

     We record the following changes in the list as published in the February issue of NEW CHURCH LIFE:

     Kitchener, Ont.-Addition: Pvt. R. Paul Bellinger. Changes: P/O A. Thomas Bond, Prisoner of War; P/O Reuben J. Evens.
     Elsewhere in Canada-Changes: Cpl. John E. Frazee, B. C.; John E. Hamm, C.S.M., Ontario.
     South Africa.-Changes: Sgt. V. R. Hammond; W.O. II G. Guy Pemberton.
     Bryn Athyn.-Addition: Pvt. Ruth Cranch. Changes: Pfc. Geoffrey Cooper; Lt. Col. Hyland R. Johns, Honorably Discharged; S 1/c Gaylor F. Smith.
     Chicago and Glenview.-Changes: Sgt. Edward C Anderson; James F. Barry, M.M. 1/c; Sgt. John E. Barry; William F. Junge, Cox.
     Michigan.-Change: Pfc. Owen R. Birchman.
     Pittsburgh, Pa.-Change: Capt. Marlin Grant Heilman.
     Elsewhere in the United States.-Additions: Pfc. C. H. Cracraft. Jr., Illinois. Changes: Lt. Marjory B. Reuter, New York; Sgt. Stephen Acton; Dale E. Beal, G.M. 1/c, Iowa; T/Sgt. Edward A. Davis, Calif.; Leon S. Rhodes, P 3/c; Pfc. Thomas W. Wheeler, Georgia; Commander John Wilde, New York; Joaquin C. Wilson, E.M. 1/c. Missouri


     CORRESPONDING CHAPLAIN.

     It has been suggested to us that while the sermons, the Communique, the personal letters and other literature sent out by the General Church Military Service Committee have all been appreciated, there are those who, in their efforts to understand the application of the Doctrines to the abnormal conditions produced by the war, feel the need of more direct help from the Ministry. In an endeavor to meet this need-at least in part-the Rev. Willard D. Pendleton has accepted appointment as Corresponding Chaplain to the members of our Church in the Armed Services. He will be glad to answer letters of inquiry in regard to doctrinal questions, or problems connected with the life of the Church.
     GEORGE DE CHARMS
Bishop.

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Church News 1945

Church News       Various       1945

     DURBAN, NATAL.

     October 15, 1944.-From July to November, life in the Durban Society has usually been rather quiet, but this year, after the blackout was relaxed, we had a welcome revival of social activity under the auspices of the Social Committee, the Young People's Social Club, and Theta Alpha. The Social Committee led the way with a Beetle Drive in the Hall on Friday evening, August ii, and then a Games Evening on September 8, both of which prayed most entertaining for the adults. The Young People enjoyed themselves at a dance in the Hall on Saturday evening, August 8. Then, on Friday, September 1, Mr. Scott Forfar addressed the Young People's Club at an informal social, taking as his subject "Loving the Neighbor." He was most enthusiastically received.
     Last, but not least, there has been a most important revival in the holding of Men's Meetings, which began again in August after a lapse of four years. It has been decided to hold a monthly evening meeting at the various homes in turn, and a short paper will be given, to be followed by an informal discussion or interchange of ideas, and refreshments. The average attendance at the three meetings held thus far has been 14.
     Kainon School, after a months holiday, reopened on August 1, with 8 pupils under Miss Pemberton, as usual. Theta Alpha is arranging a Hallowe'en Fancy Dress Party for all children of school age, 6 to 14 years, to be held on Friday, October 27, in the Hall.
     National Day of Prayer.-This was observed by the Durban Society. in common with the rest of the British Commonwealth, on September 3.
In the morning, the Rev. F. W. Elphick spoke on "Providence and War." and in the evening on "Prayer and War."
     Our Boys on Active Service.-Since we reported that Lieut. Bob Cowley (seconded to the R.A.F.) had crashed a second time, we have received the news that he has now crashed for the third time, somewhere in Southern Europe. His plane was burnt up, and he is in a So. Afr. hospital in Italy suffering from serious burns and multiple injuries, including a fractured skull. This is indeed enough cause for anxiety, but we are heartened by reports coming through that Bob is keeping amazingly cheerful, in spite of all the pulleys, plaster casts and bandages. We trust that he will soon have recovered sufficiently to be allowed to return home for a good rest.
     Prisoners of War.-We are now eagerly awaiting the repatriation of our Prisoners of War, who have been behind the wire for over two years. Their release is dependent upon the capitulation of Germany, which we certainly hope will not be long delayed. Unfortunately we, as a Society, are not permitted to send them parcels, this being the privilege of the next-of-kin. But Mr. Elphick has asked the Rev. Wynne Acton to try to contact them, and welcome them on our behalf, should they happen to pass through London en route to South Africa.
     Christmas Parcels.-In September the Women's Guild wrapped 15 parcels of comforts, which have now been dispatched to all our members serving Up North. They are:-North Africa:     Capt. Horace Braby, Lieut. Septimus Braby, Lieut. Bob Cowley (in Italy), Lieut. John Gardiner, Sergt. Vernon Hammond, Lieut. Derick Lumsden, L/Cpl. John Lumsden, and Cpl. Albert Ridgway.

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Europe, presumably Italy: Cpl. Bryan Buss, Pvt. Ronald Buss. Cpl. Jo Cowley, Cpl. Fred Parker, Flight Sergt. Guy Pemberton, L/Cpl. Keith Venton. South African Natal Forces, somewhere in the Mediterranean: Sig. John Cockerell.
     A greeting for Christmas will be sent to all those who are serving in the Southern portion of Africa, namely, the Union and Rhodesia.
     P. D. C.

     HURSTVILLE, AUSTRALIA.

     December 8, 1944.-As readers of NEW CHURCH LIFE are aware, the Rev. Richard Morse, Pastor Emeritus of the Hurstville Society, passed into the spiritual world on October 14, 1944. Funeral services were held at the Church and at Woronora Cemetery on Monday. October 16; and a Memorial Service was conducted by the pastor in the afternoon of the following Sunday. Among the thirty-four adults and children present at this service was the President of The New Church in Australia."
     Mr. Morse, as Leader, Authorized Candidate for the Priesthood, and finally as Pastor, had ministered to the spiritual needs of the Society for thirty years when he retired at the beginning of the year 1936. To his unstinted labors, and his steadfastness in the face of trials and discouragements, are due the solid foundations upon which the General Church movement in Australia rests. His passing marks the end of an era in our history; but his advanced age and failing health made it an event in which we can only rejoice.
     Incorporation.-An extraordinary general meeting of the Society, held on October 18, authorized a project which has long been under discussion among us-the formation of an incorporated body to receive, hold, and administer real estate for the Society. Some time must elapse before the matter can be arranged, but we hope to be able to report its completion before many months have passed. The same meeting approved the purchase of a duplicator, which will lighten the task of producing the monthly Calendar, and make possible an increase in its size.
     At the monthly tea held in October the pastor gave a talk on Swedenborg's literary labors as the instrument of the Second Coming, and on his life in this world during the period in which the Writings were being produced.
     Sons of the Academy.-The October Sons' meeting was of on usual interest, in that the program was provided by absent members in service. Tpr. Lindthman Heldon sent from Western Australia a thoughtful paper entitled, "Why We Fight; a New Churchman's Impressions." England came in with two contributions from F/O Norman Heldon-an account of a visit to Colchester, and some reflections on the uses of the Sons. And, from an operational area up north, F/O Sydney Heldon sent us a graphic description of his first combat mission. These interesting and varied letters were listened to with close attention and much enjoyment.
     At the end of the month a Fair was held at the home of Mr. and Mrs. Fletcher under the auspices of the Sunday School as our annual effort for the South African Mission. Mrs. Fletcher worked hard for its success, and the Mission will receive the proceeds of L9/4/6 as a result of the effort.
     On Sunday, November 26, sixteen Sons and their guests assembled for the sixth annual banquet given by the Chapter. Secretary-Treasurer Fred Kirsten made a first and a most successful appearance as toastmaster. A well-arranged series of toasts and songs followed a meal well up to the usual high standard. Mr. A. Kirsten proposed the toast to the Academy; and we were glad to have Tpr. Lin Heldon and F/O Sydney Heldon with us to propose toasts to "The Church" and to "Absent Friends."

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     Instead of hearing papers, the audience was transported-by the drawing of a curtain-to a "broadcasting studio" where F/O Sydney Heldon was seen seated at the microphone finishing his commentary on the news. "The Case for New Church Education" was then presented by the pastor and Alwyn Kirsten in an interview which was announced as one in a series entitled "Religion in Education." Ossian Heldon, who Wrote the script, announced the session, and conducted the interview, was warmly congratulated on his production, which sketched the history of the movement for New Church education, showed why we regard it as a most necessary thing, and cited testimony from outside educators, our own graduates, and the records of the men in service, as to its value.
     Classes.-Following upon a questionnaire sent out in October, the Society now has a Friday evening instead of a Sunday doctrinal class. So far there has been no appreciable improvement in attendance as a result of this change; but the arrangement seems to make for a better balanced week, and better results are promised for next year. The classes on the subject of the Burnt offerings and Sacrifices were concluded at the end of October, and the list series for the year is dealing with the significance of the Advent series as it relates to regeneration. Other activities of the Society have gone on as usual.
     Visitors-We have been glad to welcome home for a while two of our members in service. Tpr. Lindthman Heldon arrived on ten days' leave early in November, after a long spell in the west, and is temporarily stationed near enough to Sydney to get home fairly often. F/O Sydney Heldon arrived on two weeks' leave just in time for the Sons' banquet, after completing a first tour of combat duty involving ten missions with the squadron in which Lieuts. Sanfrid Odhner and Gunnar Nilson formerly served.
     Although Summer has scarcely begun, we are already suffering from drought, oppressive heat, and dust storms. These storms have the curious effect of making the sun appear electric blue in color, and as you walk along there is an eerie blue glint in the sidewalks and other things that catch the light.
     W. C. H.

     GLENVIEW, ILLINOIS.

     During our Christmas celebration of 1944 we had two services instead of the customary one service on Christmas morning.
     In the afternoon of December 24 there was a special service for the children, which was also attended by the adults. The first part of this service was held in the church, where our pastor read passages from the Word and the Writings, and then, instead of delivering a sermon, he spoke extemporaneously to the children. The children also recited passages from the Word and all sang the Christmas hymns.
     At the conclusion of this part of the service, our pastor, now attired in his school robe, proceeded to the assembly hall, followed by the choir, the children, and the adult congregation. Here a series of tableaux was shown, each introduced by suitable reading by the pastor. After this the children received their gifts from the Church.
     On Christmas morning an adult Christmas service was held.
     This (to us) new way of celebrating Christmas was felt by many to have the effect of enhancing the importance of Christmas.
     Obituary-When the writer of these notes first came to Glenview, in September of 1907, he was introduced to the Immanuel Church institution of "Friday Supper." There he met a lady who was "in charge of things,"-Mrs. Harry Blackman. I wonder now how long she had held that position-one that involved many responsibilities-to see that everything was "just so" for every meeting of the society. I do know that, for well over a quarter of a century, this kindly lady served her church faithfully and well.

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     Mrs. Blackman was essentially unobtrusive, and as though she had so planned it. she left us unobtrusively on December 22, at the age of 81-no sadness to cast a shadow on the approaching sphere of Christmas, but rather an added joy that on the birthday of our Lord she would regain consciousness, to hear perchance those words of high reward. "Well done, thou good and faithful servant!"
     Weddings.-1945 is starting out as did 1944, as far as weddings are concerned, with two in January, both very joyous occasions.
     On the afternoon of January 13, Lieut. Marjory Barber, WAC, was married to Lieut. Warren Reuter, the officiating minister being the groom's brother, the Rev. Norman H. Reuter, who came from Akron with his family for the occasion. The service was out of the ordinary, in that the instruction was given while the couple were seated at the back of the church, coming forward to take an active part in the ceremony in acceptance of that instruction.
     Though the bride for a long time has worn the uniform of the Army, she was permitted to wear a bridal dress, the bodice of which was white satin, with a full skirt of soft chiffon-like material just clearing the floor. The beauty of her red hair was set off by a finger ti1s veil, and she carried a bouquet of white roses.
     The church and reception ball were decorated with a background of evergreens, red and white flowers, and lighted by many candles. During the reception there were toasts and speeches, a speech of special note being that of Mr. George Barber, father of the bride, who had come with his wife and daughter-in-law, Mrs. Catherine Barber, from South Byron, N. Y. An atmosphere of fraternity and jollity was prevalent during the celebration, and also a deep feeling of peace such as seems to be particularly present at the weddings of members of the armed frees.
     On the evening of January 27, the marriage of Miss Jeanette Asplundh to Mr. Henry Patzmann was solemnized by the Rev. Elmo Acton. The church was lighted by tall candles, and decorated with many bouquets of pink and white flowers against the dark green of pine and arbor vitae. The same decorative scheme was carried out in the assembly ball. The couple was attended by Miss Gloria Asplundh as maid of honor, Mr. Frank Brunnell as best man, and the Misses Marilyn and Margaret Rick, Ruth Henderson and Pamela Wolf as bridesmaids. The bride's dress of regal satin was beautiful in its simplicity, and her veil formed a long train. She carried a bouquet with a white orchid surrounded by white roses. The bridesmaids all wore white; red roses were carried by two, yellow roses by two, and red roses by the maid of honor.
     During the reception which followed, the many friends and relatives of the couple enjoyed the music of the harp, expertly played by Miss Wolf. In addition to the wedding cake and the wine, a delightful assortment of sandwiches was served, with ice cream and coffee.
     A New Year's Party was held on the evening of December 31, with refreshments and entertainment.
     We are pleased to state that two engagements have recently been announced-Min. Kenneth Cole to Miss Dorothy Day, and Mr. Robert Cole to Miss Louise Freyaldenhoven. Seems like events have a habit of coming in twos: Lt. Gerald Nelson has been home on leave after an absence of many months in the South Pacific; and now James Barry, M.M. 1/c, is with us for a while, after spending many months on a mine sweeper in the Atlantic and Mediterranean areas.
     Our December and January Sons' meetings were well attended. At the December meeting Mr. Burger Holmes gave us a mighty interesting talk on Sanitation, and at our January meeting Mr. Acton's address dealt with Miscellaneous Thoughts on War and Peace.
     HAROLD P. MCQUEEN.

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     NORTHERN OHIO.

     Our pastor, the Rev. Norman H. Reuter, reminds me that we have not reported for a year. With a poor memory, and no notes to bring us up to date, I will do the best I can. But our members are so scattered that it is hard for one reporter to cover all the activities.
     This group has its center in Akron and Barberton, with members in Youngstown, Warren, Columbiana, Painesville, Cleveland, Cleveland Heights, Lakewood and Ashland. In the past the "outlying members" made a strenuous effort to congregate in Akron at least once a month, but that has been impossible for almost two years. Now the pastor does the traveling, and we see each other only once or twice a year, at special festivals.
     About a year ago we decided that the Akron-Barberton group had outgrown the use of homes for services. So we rented the Odd Fellows' Hall in Barberton, and it served our purpose, but we found it hard for our small group to "outsphere" the Odd Fellows, especially when they draped their numerous slogan, and charters with crepe in memory of a departed member.
     At the same time we voted to try lay services three Sundays a month, since Mr. Reuter can be here only the first Sunday in each month. The men take turns, each conducting a series of three or four services. The attendance isn't always what it should be, but these services are looked upon as successful, and as a real step forward.
     Uncle Sam said he needed John Wille in his infantry, so John left us last May. His wife and daughter went to Bryn Athyn for the duration, and there we hope they are spreading propaganda in behalf of our group, so that others will join them when they return after the war.
     Our Youngstown and Cleveland members managed to be with us to celebrate the Nineteenth of June. `We had a nice service and picnic, in spite of record heat. In the afternoon we held our annual meeting.
     Bishop de Charms paid his annual visit in October. He spent one day each in Cleveland, Akron, and Youngstown. In each place a banquet was held and the Bishop delivered an address. These visits never fail to inspire us and give us new determination with which to start a new season of activity.
     Early in December Miss Laura Renkenberger passed into the spiritual world, and we lost one of our oldest and most beloved members. Her family has long been one of the most active New Church families in the district. For a great many years the visiting pastor held services in their home. When Mr. Reuter came, and made Akron the center of the group, they cheerfully journeyed fifty miles from Youngstown to attend church. It was with real regret that they were forced to withdraw partially from the active sphere of the group because of the war and illness. We miss them all.
     Last Fall the Russell Stevens family moved into Norton Homes,-the new Government housing project,-and we, as a group, became eligible to use the administration building for our meetings. It is ideally suited to our purposes, and much more cheerful than our former hall. We hold services there every Sunday; and on the strength of our good behavior we were allowed to use it for our Swedenborg's Birthday banquet.
     The Men's Group of this district voted to become a chapter of the Sons of the Academy, and were accepted at the January 20 meeting. Seven men from Pittsburgh and two from Detroit joined our members for this meeting and several special ones. It was voted a most successful week-end. Being a mere woman, I will not attempt to outline the discussions or conclusions, but I trust the Sons will see fit to do so elsewhere.
     This Winter Mr. Reuter has resumed children's classes, and has been using projected pictures with great success. With them he can hold the attention of the children for as long as forty-five minutes, even that of the three-year-olds.

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     The favorite topic of discussion is a future school. Counting the Stroemples' brand new son, we have sixteen children in the Akron group, eight years of age and under. In three years we will have eight children of school age, and we hope the Philip De Maines will be back by then to swell the number. The project is still in the dream stage, but we are working toward the day when it will become a realty.
     ANNETTE BROWN.


     KITCHENER, ONTARIO.

     New Years Eve falling on a Sunday this year, our celebration of that occasion was observed differently from most years. At 10 p.m. we sat down to a delicious supper prepared very capably by some of our young girls. A delightful quiz game on church history, conducted at the tables, ushered out the old year, and 1945 was ushered in with dancing and merrymaking.
     January brought with it the coldest weather and the most snow in years, and a month of grand outdoor sports. Our school rink has been a popular spot for hockey and skating.
     Pilot Officer Jim Bond is our most recent arrival from overseas. Jim arrived home before New Year s. in time to be met by those of his family still home on Christmas holidays in the hope of seeing him-Eunice from Philadelphia, Doris from Bryn Athyn, Berith and Eddie from Goderich, and Sergeant Lillian from St. Catherines (now at Aylmer, Ont.). To top off their pleasure at having Jim home, Mrs. Bond received word that her son, Pilot Officer Tom, previously reported missing, is a prisoner of war. Jim, having completed a tour of operations, is anxious to get back overseas, but knows of nothing more definite than a posting to Centralia, Ontario.
     Dr. and Mrs. Schnarr are still glowing with enthusiasm over their Christmas trip to Bryn Athyn to visit daughter Phyllis and husband and young granddaughter Sylvia.
     Shirley Dicken spent three weeks at Christmas time with her husband at Chilliwack, B. C. She enjoyed everything but the weather, which unfortunately was rainy most of the time.
     Our latest member of the armed forces is Private Paul Bellinger, who is stationed at Chatham, Ontario, for his basic training.
     Mrs. Wayne Doering has left us again to accept a position in the office of Mr. H. Hyatt in Bryn Athyn.
     On January 17, Shirley Havey became the bride of Pilot Officer Walter Peteke at a lovely candlelight service at the home of her mother, Mrs. James Havey.
     The children observed Swedenborg's Birthday at a party and luncheon at the school. Short essays on Swedenborg's life were prepared and read to the children. In the evening we gathered for a banquet and dance. Mr. Gill presented some novel insight into Swedenborg's character, gathered from letters written by him.
     M. A. K.

     WASHINGTON, D. C.

     It has been some time since any report has come from the Washington Society. Nevertheless, it has managed to hold together in spite of wartime conditions, and has maintained its regular schedule of Sunday worship and doctrinal classes, every third week.
     We are indeed privileged in having the ministrations of our much revered pastor. Bishop Acton, who, next Fall, will have been pastor of the Washington Society for 35 years. Surely a record!
     The food shortage bothers us not at all, so long as we can enjoy the spiritual feasts which are our portion each time we meet for Sunday worship and doctrinal instruction.
     Up to last September we met for worship at the home of Dr. and Mrs. Philip Stebbing, but now that the society has grown so much in recent years, due chiefly to the fact that this city is the hub of wartime activities, we have found it necessary to go back to the rooms in the Washington Academy of Music, 1730 16th Street, NW., where the society used to meet some years ago.

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The doctrinal classes, however, are held at the homes of the members, on the Saturday evening preceding the Sunday service, and are followed by light refreshments and much lively chatter. Considering the great distances between the homes, and the difficulties of transportation, these classes are usually well attended, with an approximate average of twelve being present.
     The prospect of long life for this flourishing little New Church group is quite encouraging, when one takes into consideration the number of young people and children on its roster, there being 15 in all, besides 23 adults, soon to be augmented when Mrs. Leon Rhodes, with little daughter Penny and baby Peter, come to Washington to be with Leon, who is now stationed here doing vital war work in connection with the Navy.
     The Christmas parts' for the children, held on December 23 at the lovely home of Major and Mrs. Fred Grant, was a happy occasion for young and old. While the youngsters were enjoying a sitdown supper in the basement, the grownups were partaking of a delectable buffet supper upstairs. Bishop Acton then gave a talk to the children, which was interspersed with carol singing in which all joined heartily; and the evening wound up with the presentation of gifts from the gaily decorated Christmas tree, Major Grant acting as Santa Claus.
     The New Year started out auspiciously with the baptism of the lovely infant daughter of Mr. and Mrs. Ellison Boatman on January 14, this being followed by the sacrament of the Holy Supper. A beautiful sphere was felt all through the service.
     On February 3, instead of the usual doctrinal class, our pastor gave a most comprehensive and absorbingly interesting talk on the life of Emanuel Swedenborg, dwelling chiefly upon the subject of his special preparation from earliest childhood for the great work which he was called upon to perform so much later in life. After a toast to his memory had been honored, the evening closed with the serving of light refreshments, accompanied with much lively discussion and general conversation.
     This brings us up to date and we will be back from time to time with further reports of our activities. Meanwhile, a warm welcome awaits all who have occasion to visit the Nation's Capital at any time.
     C. M.

     TORONTO, CANADA.

     February 2, 1945.-At the Forward-Sons meeting a paper entitled "Our South American Neighbors" was given by Mr. Alec Craigie, who took his listeners by imaginary clipper on a tour of the capital cities of Venezuela, Colombia, Ecuador, Peru, Chile, Paraguay. Bolivia, Argentine and Brazil. Mr. George Orchard, who has made quite a study of these countries, added interesting comments at the end of the tour.
     Theta Alpha has once more opened its doors to all ladies of the society who are interested in the subject they are studying this season-the book entitled The Moral Life, by the Rev. Hugo Lj. Odhner. Mr. Gyllenhaal reads a chapter or se, at each meeting, and there are many interruptions and discussions as we go along, which makes for interesting evenings.
     Swedenborg's Birthday.-The children celebrated the birthday of Emanuel Swedenborg by giving a short play entitled "In Swedenborg's Garden," which was found to be so good that it is to be repeated before a larger audience. The play was followed by games and a supper. At the table the children asked and answered questions directed at each other, and the adults present were astounded at the ready brilliance of both questions and answers-until we realized that, unlike the "Information Please" program, theirs was not "entirely spontaneous and unrehearsed."

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The party closed with the singing of "Thou Prophet and Seer" and our National Anthem. Theta Alpha sponsors this annual event for the children. Mrs. Tom Fountain and Mrs. Robert Raymond prepared the meal, and Mrs. Orville Carter arranged the games.
     The adults celebrated the anniversary at the Wednesday supper on January 31. After the supper, prepared by Mrs. Joseph Knight, Mr. Gyllenhaal officiated as Master of Ceremonies. Excerpts from Swedenborg's letters and from the Writings were read by various individuals, who, otherwise than the children at their party, were quite unprepared for their part in the performance. But all went well, with no casualties.
     V. C.

     ITALY.

     Bishop Acton has received a letter from Signorina Loreta Gnocchi bringing welcome information as to her welfare. Writing from her home in Rome on December 6, 1944, her letter is in answer to inquiries made by Bishop and Mrs. Acton in their letters to her of last October. Our readers will he interested to know how this devoted New Church woman has fared during the war. We quote in part from her letter:
     "From the moment of the declaration of war to the present time, there was ever an increase of anxiety and of privation; yet I always had a position, and my moderate stipend was maintained. My new home is near the Littorio Airport, and so, although I have never experienced any harm from the bombings, we were always an objective, both at home and at the office. But I assure you that the great faith which I have, and which has never left me, has so worked that, during the bombings by day and by night, I ever remained calm, though I never betook myself to the shelter, because I have no confidence in it, so many have died there. In the office I have calmed both the men and women who were seized with terror. During the alarms I have remained in bed, and have prayed for the safety of all, though the damage was very great and the victims exceedingly numerous. Many of the people are still wandering around without home and without sustenance."
     Signorina Gnocchi had not heard concerning the New Church friends in Trieste since June 4, the day of the Allies' entrance into Rome. I cannot describe to you the state of mind of all the Italians at the time of the landing of the Allies in Sicily. The Germans, seeing their own end, vented themselves against us in every way, subjecting us to their tyranny, giving us nothing to eat, and we were not safe, either in the office or at home or on the street, or by night or by day. Thank heaven, I have always had work, and always received my modest stipend, though, in view of the Black market, it was barely sufficient to prevent me from dying of hunger. I have not eaten meat since 1941, the price being too high, and now we have not even eggs; coal, gas, tramway are not yet here; . . . we must go to and fro on foot at the expense of shoes. Shoes are not lacking in the windows, like other wearing apparel, but the prices are impossible, so that if you must eat, you can no longer clothe yourself, and by dint of walking, clothing wears out.
     "We hope that in 1945 all this will come to an end and peace returned to the people, and with it the end of this great suffering and this great privation. From disorder is born order, and I hope order will soon return.
     "A prosperous Christmas and a Happy New Year! Throughout the war I have always observed the holy festival alone at home, as it is not the time to receive invitations or to dye them. Everyone has need of prayer and resignation."

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ANNUAL COUNCIL MEETINGS 1945

ANNUAL COUNCIL MEETINGS              1945




     Announcements




     BRYN ATHYN, PA., APRIL 9-15, 1945.

Monday, April 9.
     3.30     p.m.     Council of the Clergy.
     8.00     p.m.     Consistory (at the home of Bishop George de Charms).

Tuesday, April 10.
     10.00     a.m. Council of the Clergy.
     10.30     a.m. Educational Council. (Post-Conference of Summer School Course in Astronomy: Mrs. Robert M. Cole.)
     3.30     p.m. Educational Council. (General Session.)
          Address:     Rev. K. R. Alden.
          Subject:     "Frontiers of New Church Education."

Wednesday, April 11.
     10.00     a.m.     Council of the Clergy.
     10.30     a.m.     Educational Council. (Work of the Educational Guidance Committee: Mr. Richard R. Gladish.)
          Educational Council. (Post-Conference of Summer School Course in Ancient History: Dr. Wm. Whitehead.)
          Educational Council. (General Session. Panel Discussion on "The Application of Swedenborg's Science to Classroom Instruction." Dr. Hugo Lj. Odhner, Miss Helen Maynard Mr. Edward F. Allen.)

Thursday, April 12.
     10.00     a.m. Council of the Clergy.
     10.30     a.m. Educational Council. (Continuation of Panel Discussion on Swedenborg's Science.)
     3.30     p.m. Educational Council. (General Session. Discussion of the Normal School. Chairman: Bishop George de Charms.)
     7.30     p.m.     Supper for the Members of the Clergy.
     8.00     p.m.     Entertainment for the Teachers.

Friday, April 13.
     10.00     am.     Council of the Clergy.
     10.30     a.m.     Education Council. (Business Session.)
      3.30     p.m.     Executive Committee of the General Church. (Council Hall.)
      7.00     p.m.     Society Supper, followed by an Open Session of the Council of the Clergy. Address by the Rev. Ormond Odhner. Subject:
                "Providential Leading Through Ultimates."

Saturday, April 14.
     10.00     a.m.     Joint Council of the General Church. (Council Hall.)
     3.30     p.m.     Joint Council Session (if required).

Sunday, April 15.
     11.00     a.m.     Divine Worship.



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GATE OF THE ENEMY 1945

GATE OF THE ENEMY        GEORGE DE CHARMS       1945


NEW CHURCH LIFE
Vol. LXV
APRIL, 1945
No. 4
     "Thy seed shall possess the gate of his enemies" (Genesis 22: 17.)

     Because Abraham had demonstrated his complete devotion to Jehovah, in that, responding to a Divine command, he was willing to sacrifice Isaac, his only son, the Lord blessed him, saving, "I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea shore: and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed." Historically, this was a promise that the descendants of Abraham would become a strong nation, driving out the idolatrous inhabitants of Canaan, and establishing there a kingdom founded upon the Divine Law. But more deeply understood, it is a promise that all who are willing to follow the Lord in keeping the precepts of His Word will be empowered to overcome the evils of their hereditary nature, that the kingdom of God may be established within them. In this sense, the "gate of the enemy" is that whereby evil loves gain entrance into man's mind, that they may exercise a dominant influence over his life. To "possess" this "gate" is to bar the way and refuse admittance to these malevolent forces that the mind may become the peaceful habitation of heavenly love and charity.
     It is a common belief of our day that the only gates of entrance into the mind are the senses of the body. It is thought that every man is endowed by heredity with certain specific qualities of disposition and temperament that characterize him as an individual. Some of these qualities are said to be good-that is, desirable,-while others are considered to be "evil" or anti-social.

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But, taken all together, it is thought that they constitute the inescapable make-up of the man himself. Since it is supposed that nothing can change this inborn nature except what enters through the senses from the surrounding world, it is believed that the unfolding of a man s life is merely the result of an interplay between his innate impulses, on the one hand, and the influences of the environment, on the other. The combined pressures of training. education, public opinion, the civil law, and personal experience in adaptation to the immutable laws of nature, cannot change man's nature: but they can greatly modify its outward manifestation. So far as they can be controlled intelligently, these forces may be used to cultivate the expression of man's better impulses, and to inhibit those that are undesirable. Wherefore it is said that the aim of all education should be to bring about a satisfactory adjustment of the individual to the legitimate demands of the society in which he lives. Character then is measured by the degree to which this objective is attained.
     All this would indeed be true if the physical senses were the only gates of entrance into man's mind, and if his inherited nature were the very man himself. Then the inherent character of the man would indeed be unalterable. Yet the combined forces of the environment are so powerful that if they were intelligently directed they could scarcely fail to mold the outward form of the mind in accord with almost any desired pattern. Ideas can be implanted; emotional reactions can be cultivated; modes of speech and conduct can be inculcated; and all these can become so habitual, so spontaneous, as to constitute what is called a "second nature." There are few indeed who cannot, by a sound analysis of their native disposition, by a realistic approach to it, and by a skillful manipulation of educational facilities, be successfully adjusted to society. So effective is this that we are all prone to forget that this "second nature" has really been imposed upon us from without. We mistake it for our real self. So perfectly has the expression of our deeper impulses been inhibited that we become unaware of their existence.
     But the truth is, that the "nature" with which we were born has not been fundamentally changed.

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Its external surface-the surface that appears before the world, and indeed the surface that comes for the most part to our own consciousness-has merely been pressed into an approved pattern. So accustomed have we become to this pressure that we no longer feel it, supposing that we have adopted this pattern of our own free will. Only in brief flashes of insight, and by virtue of careful self-analysis, can we come to realize that, just so far as the pressure from without is removed, powerful impulses to evil are still present, actively striving for expression. So far as our inborn nature is concerned, our real "character" has not been changed in the least.
     Yet it is a fact that, apart from religion,-that is, apart from the teachings of Divine Revelation,-this is all that it is possible for education to accomplish. The purpose of religion is not merely to impose a superficial form of behavior upon the mind in conformity with accepted moral standards, but to produce a radical change in man s inborn nature, removing impulses to evil from within, and replacing them with affections and desires that are good. This is possible because man is an inhabitant of two worlds,-the visible world of nature, and the invisible world of the spirit. It is possible because there are gates of entrance into the mind, not only from the outer world through the bodily senses, but also from the spiritual world.
     In general, these latter gates are two in number. One gives entrance to evil affections,-the delights of self-love, greed, pride, and superiority over others, induced by evil spirits with whom every man is unconsciously associated. The other gives entrance to heavenly affections, inspiring love to the Lord, charity toward the neighbor, and the delight of use. These are induced by good spirits and angels with whom also man is unwittingly consociated. That which opens the mind to evil influences is man's hereditary nature. And that which enables the angels to touch and move him from within is the innocence of infancy and childhood whereby the Lord insinuates heavenly delights.
     Because man is unaware of his spiritual associates, because he appears to live wholly in the natural world, the origin of these impulses, both to good and to evil, remains unknown. They appear to man as if they were inherent in his inborn constitution; and he seems to possess a dual nature. But the truth is that neither of them is the man himself.

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Both inflow from his spiritual environment and each exerts upon him a pressure directly opposite to that of the other. Between these two forces, the Lord, in Providence, preserves a perfect equilibrium. Man himself is nothing but a mysterious power, constantly maintained by the Lord, but perceived as entirely man s own-a power to choose which of these forces he will cultivate, cherish, and appropriate to himself, and which he will resist. The parental heredity through which evil influences enter is what is called in the Word the "gate of the enemy"; while the remains of innocent affections that give entrance to angelic influences are called the "gate of heaven."
     In every man there is an inner mind-a plane of thought and feeling that belongs to him alone. What transpires there cannot be known by those about him except so far as he, wittingly or unwittingly, reveals it in speech or action. Into this higher realm the pressures of the world cannot penetrate. Thither, from time to time, a man retires, reflecting upon the issues that confront his life, appraising the conflicting impulses that prompt him to think and act, formulating the internal motives-the secret objectives toward which he elects to strive. This he may do when he is actually alone, or when, by force of will, he withdraws his mind's attention from his surroundings, focusing it upon the objects of his own inner thought.
     So long as a man is in the presence of others, facing the problems and responsibilities of his relation to them, he is subject to the bonds of society, in thought and will, as well as in speech and action, he must take into account the restriction of civil and moral laws, customs, traditions, and the pressure of public opinion. Conformity with these is prompted by considerations of intelligent self-interest. Without it he cannot secure the cooperation of those about him in the achievement of his personal desires. But within himself he is free to will and think as he pleases. He can examine what he feels and what he thinks. He can recall states that are past, comparing and contrasting the various emotions that from time to time have arisen in his mind. He can look down upon these as if from a superior elevation, judging their quality, and] selecting which of them he will retain, and which he will reject. According to this choice he opens one gate of spiritual influx, and closes the other.

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     This internal mind where self-appraisal takes place is called the "interior natural," and here, in the inmost of the rational, we are told, the human begins. Here dwells the man himself. By the decisions made in this inner sanctuary a man's real character is gradually formed and his internal quality determined. For that which is received from the spiritual world as a result of individual choice gives distinctive quality to whatever a man thinks and does. It determines the spirit that actuates his life. And it is according to this spirit that every man is judged by the Lord. For this reason it is not what comes to us from without that makes us either good or evil. It is the influx, either good or evil, that we invite, cherish, and appropriate by our own choice.
     That this is true of the evil, the Lord clearly teaches when He says: "Whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught. But those things, which proceed out of the mouth, come forth from the heart; and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false wit ness, blasphemies: these are the things which defile a man." (Matthew 15: 17-20.) The reverse is equally true, namely, that nothing from without can purify a man, but only those heavenly affections that proceed from the heart-that is, from a love freely chosen in preference to its opposite, after the two have been examined and compared.
     The point here to be specially noted is that, without some knowledge and understanding of the Word, without some genuine truth of religion, man cannot possibly choose to be motivated by heavenly influx, as over against his impulses to evil. The Divine Truth of the Word alone can open for man the gate of heaven in this interior degree of his mind. This, because from no other source can we learn about God, and about the spiritual world. So long as such knowledge is lacking, we cannot possibly realize that our native impulses are not our own. So long as we believe them to be our own, we cannot but remain under the dominance of evil. For, although we may feel heavenly affections, and may yield to them, we will claim merit for whatever good we do, and in consequence will merely strengthen the pride of our own superiority, which turns all our actions to the service of self-love. Nor can we avoid the conclusion that we are not responsible for our evil tendencies, since they are regarded as part of our very nature.

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Wherefore we cannot but excuse them as inevitable, merely seeking to sublimate them, so far as is necessary to evade the penalties which every open transgression of accepted moral and civil laws must entail. Against this the Lord gives warning when He says: "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." (Matthew 5: 20.)
     It is only when we are withdrawn from the surrounding pressures of the world, in that secret retreat of the mind where our choice is free, where we hearken to the teaching of the Word, acknowledging its truth in heart and faith, and yielding to its guidance, that the Lord can inspire us to do His will, and give us power to resist the evil influences of our heredity. If, at the Lord's command, we relinquish our own will and our own intelligence, in internal freedom, from a love that we ourselves have chosen, then the Lord can open to us this gate of heaven, and write His law upon our hearts. This is the choice that is pictured by the willingness of Abraham to sacrifice Isaac, his only son. This it is that brings with it the blessing of the Lord, the promise of victory in temptation, the internal conquest of evil whereby alone we can in very truth "possess the gate of the enemy."
     No man can do this for another. It is the individual responsibility of each one. But nothing else can really change man's inborn nature. By no other means can he acquire a heavenly character that is deep and genuine. And because this is so, the supreme purpose of education should be, not merely to adjust the individual by external pressure to society, but rather to lead him to the Lord, to imbue his mind with the teachings of the Word, to instill in him an affection of Divine Truth, to encourage and strengthen his purpose to obey the law of God, that the Lord may open for him the gate of heaven. Amen.

LESSONS:     Genesis 22: 1-19. Matthew 15: 1-20. T. C. R. 592, 593.
MUSIC:     Revised Liturgy, pages 456, 482, 462. Psalmody, page 54.
PRAYERS:     Revised Liturgy, nos. 68, 115.

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OUR DAILY INTELLIGENCE 1945

OUR DAILY INTELLIGENCE       DAVID F. GLADISH       1945

     This title has a fortunate similarity to the phrase, "our daily bread." The Source of our supplies of both bread and intelligence is the same. The processes whereby we acquire them seem more complicated than in the days of "manna from heaven," but God supplies all we need. Only men make scarcities.
     Christopher Morley sees this providential bounty, at least on the mental plane; for he has an unrhymed couplet that says:

"Don't go looking for ideas.
Ideas are in the air looking for you."

     We know from Revelation that a heavenly profusion of affections and ideas is constantly available to us. By analogy, we know that they must be going right through us every moment, like the radio waves in their much coarser medium,-the ether. To the degree that we perfect our individual education and development, to that degree will we catch more of them. In this connection, the Rev. Gilbert Smith once mentioned "the human receiving set established by knowledges of true doctrines." Even on the mechanical plane we can tune in very little of the activities that are agitating the elements. Science now lists wave lengths, from contact to cosmic rays, vibrating from very slow to a speed of 4 x 10 to the 22nd power per second. The nervous system is aware of only the lower ranges of these.
     But intelligence, like every faculty and ability, is providentially apportioned humans, with varying possibilities, depending upon our cooperation. In this world, designed for uses, we must employ it, and it will enhance our wisdom and sharpen our perception, to our eternal usefulness and consequent delight.
     We live at a stage of history when the chief human attention is devoted to problems of science, of all kinds. True science is not hostile to religion. Without science we can no more advance in knowledges of doctrine than Swedenborg could have been prepared for his supreme work as revelator without learning all he could find of every science.

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And after he became the revelator he continued scientific interests, even to republishing his method of determining longitude as late as the year 1766. In the Principia he described 146 experiments with magnetism and magnets. All these studies gave him much of his knowledge of the earthly atmospheres, from which, with Divine leading, he made his marvelous hypothesis of the method of the finiting of Divine Substance to form the created universe.
     It is true that a mechanical and scientific sphere now enshrouds our thinking. We are right in it, and we should use it the better to know some of the marvels, which God provides for us, and to perceive, by comparison, more of the particulars of doctrine. As Bishop de Charms, in his Address on "Knowledge and Insight," said: "So intimately is every least part of the created universe bound up with every other part, in the supreme unity of the Divine purpose, that if we could perceive the full significance of a single flower, or even of a grain of sand, we would be equipped to understand all things, and we would understand them as soon as they came to our knowledge." (NEW CHURCH LIFE, July, 1944, p. 317.) He was there showing the possibilities of insight, but he made it very clear that, without well-ordered knowledges in the mind, there would be nothing for wisdom to synthesize or insight to perceive.
     Our New Church schools are doing an eminently wise, though not always fully appreciated, job of training our youngsters in the fundamental knowledges they can best use in preparation for life in heaven, and for uses in this world, too. Our young people should continue through our own college, there broadening their scientific knowledge in courses that are founded in revealed truths, and which put a true perspective on the sciences, avoiding the methods of those whom Dr. Iungerich calls "the minute philosophers." Contrary to the usual opinion, they will thus be better prepared for commercial competition; for they will come to a broader view of the grain of sand, or of the flower, than is likely under the uninspired teaching elsewhere.
     The New Churchman has this advantage in his consideration of science and philosophy:

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So far, it has not occurred to the general thought of the world around us that the creature, man, cannot learn the real secrets of his existence except by revelation from his Creator. It seems a valid analogy, and convincing, that no created thing could ever understand the purposes of his creating being unless truths were consciously and purposely disclosed to him.
     This complex world provides myriads of intriguing secrets obtainable by the mind of man. Science has divided and redivided seemingly inert matter until it has a theory of the structure of the ultimate chemical atom as an intense motion accompanied by electric charges like a starry orbit in miniature. Science has learned some of the habits of the great air-masses moving over the face of the earth similar to the great sea-water currents advancing through the oceans. Einstein, I am told, has found the formula which gives the amount of energy released on the conversion of matter into energy, and it shows that the mass must be multiplied by the square of the speed of light. But science cannot find out where the energy comes from originally until it is willing to beseech the All-powerful Creator.

     To enjoy thoroughly the knowledges of science, and to make our own deductions from them, we need a reasonable facility with the disciplines of mathematics. For the gradual and general improvement of the intelligence of all of us, young and old, I recommend an increasing affirmative attitude toward mathematics, and a cessation of the trite prejudice against arithmetic. In people of my generation, and in older ones, and even in some of the youngsters, in spite of the enormous improvements in our teaching methods, there exist distinct mental blockages when any problem that includes algebraic relations, or even simple arithmetic, is up for consideration. This mentally pathologic condition is the result of an atrophy of our mathematical muscles. Somewhere in our development to adult size we evaded the stimulating plunge right into the subject. Of course, we had our hands and feet dabbled into it, but we never, fearlessly, immersed ourselves. Yet the processes of mathematics underlie thinking. The following quotations on the subject are from Swedenborg's Rational Psychology:


     "The changes of state [of the mind] are perceived by the soul, and they are universal and singular, common and particular, general, special, and individual, and all these can be subjected to a certain algebraic calculation, and be reduced by rules to equations, in the same manner as is customary in the calculus of infinites." (No. 566.)

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     "That the will may proceed into action, the equation it contains must be resolved particularly and by members; just so as when we wish to resolve a problem in algebra or its equation into its ratios and analogies by numbers in arithmetic, or by figures in geometry." (No. 393.)
     "These ideas of thought, which are called rational, intellectual, and immaterial, once formed, however much compounded, are nevertheless regarded as simple ideas, scarcely otherwise than as integral equations in algebra and integral analogies assumed for unity in geometry and arithmetic." (No. 142.)

     These statements, if accepted, prove that the processes of thinking at
e similar to those of solving mathematical problems. They do not prove that we must have mathematics in order to think. But our thinking is not of such a quality that we can discard any sure aid to it. Also, in this scientific age, we need the discipline and the precision of mathematics to correlate and to understand what we learn. Too often a parent's unaffirmative attitude toward mathematics, and even open dislike for the subject, will start his child on a career of similar deviations from the path of trim thinking. It is easy for us parents to promote an affirmative attitude, if we will. We need not demand facility at the beginning, but only direct their curiosity to something arithmetical. One of their first discoveries will be that there are no good answers to the question as to why a mathematical process works as it does. It just does. The world is made that way. Numbers and ratios are built into it. Mathematicians dig them out by trial and error. For hundreds of years the most learned men had to get along with Roman numerals. Did you ever try to multiply or divide with them? Then there came positional notation, maybe from India, but by way of Arabia. With this and with decimals we easily handle 10 or 100 or .1. It is possible that some day a similar simplification will be discovered for popular acceptance of the process of the calculus. Any one of us could discover such a thing, if interested enough, and if, in the providence of the Lord, the time is ripe for it. Intriguing illustrations of the unity of creation are that the so-called irrational numbers, like roots of 2, have relations to wave frequencies, and that 3.1416 (or pi) has, besides its duty in squaring circles, a strange affinity for probabilities.

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     Along with the use of mathematical disciplines for deep and clear thinking, whether on physical or higher subjects, goes a relieving need for puns and other light fancies. It is not discordant that men who are adept in science, more often than other people, quote the wise nonsense of Alice Through the Looking Glass. It is the recreational walk of logic on paths of imagination.
     The human mind is equipped with so many faculties, all working so closely together, and each integrated to the support of all other parts, that it is difficult to separate intelligence and to treat it alone.

     If, however, we avoid scientific definitions, and allow what seems to me a common-sense scope, the chief use of intelligence in our daily thinking is in selecting, arranging, and collating knowledges. The obverse of its use is to store away facts and ideas without consideration of their bearing upon or relation to other facts, opinions and principles. If we live minute-by-minute and day-by-day with no concerted plan, and find no relation of one impingement upon our consciousness to another one, we are vegetating. But intelligence, rightly used, will be spurred on by our curiosity to store carefully considered and nicely related knowledges in the proper compartments of our memories. If facts go too directly from our realization or grasping of them to our memory, without treatment by our intelligence, they are of little use: they are not readily located when we need them, and they are loosed from all contextual value. But if they are assayed correctly by intelligence, and filed where they belong, then they are of most use to us.
     Intelligence is the file clerk who finds the right place for each item of incoming data, with its related subjects, and who also, on command, quickly produces all the information we have on any subject. She is indispensable to the senior partners. Wisdom and Perception. She must be furnished with a wastebasket, and admonished to discard all irrational appeals for the time and resources of her bosses. She will positively dissect, down to the facts, every- thing that arrives in the form of prejudice. She will consider the source of statements, and correct for bias: and she will discount all selfish commercial interest. She will realize that columnists and commentators must fill their space and time, regardless of available report-worthy facts or well-considered opinions, and so cannot be swallowed entire. She will select data in full appreciation of the fact that, although we have a "free press," each publication is owned by some frail, human entity.

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     Our intelligence, by proper training, will become adept in detecting and discerning trends and directions of developments in all categories. Our wisdom will project these trends forward to their expected developments; and our perception will finally judge them, and direct our will in its action regarding them. We follow this process in all religious, social, economic and political subjects.
     But in this process the duty of our daily intelligence is to detect trends. It must keep us correctly apprised of the intensification or relaxation of our efforts to control ourselves, to shun evils as sins. That is its most difficult duty for all our pervading self-love fights against the true analysis. Psychologists have found that self-examination requires an unusual mental control. Intelligence keeps a mental graph of our efforts to be useful, and warns us when there tend to be many or too long gaps in the trace of our attempts. And, in the lower field of its duties, it tries to map the trends that impinge on our lives in the economic and political worlds.
APOCALYPTIC WHITE HORSE 1945

APOCALYPTIC WHITE HORSE       Editor       1945

     "The Four Horsemen" is a title which has been used in the secular field of letters, in the drama, and even in sports, by those who have no knowledge of their real representation in the Apocalypse. We are usefully reminded of this spiritual significance by Dr. Iungerich's treatment of the subject appearing in our pages. It is there shown that the colors of the four horses mentioned in chapter 6 depict four stages of decline in the Christian Church as to its understanding of the Word, from its first faith to its final profanation of the Word.
     Later in the Apocalypse, chapter 19: 11-16. John records another vision of the white horse, which there represents the new understanding of the Word now made possible for the New Church. The exposition in the Apocalypse Explained stops at chapter 19: 10, but Swedenborg wrote a little work, entitled The White Horse, containing extensive references to the Arcana Celestia An English version of this work is available in the volume entitled Miscellaneous Theological Works, p1). 359-593. In the Apocalypse Revealed, nos. 820-825, the same verses, chapter 19: 11-16, are explained, beginning: "And I saw heaven opened, and behold a white horse, signifies the spiritual sense of the Word revealed by the Lord, and the interior understanding of the Word thereby disclosed, which is the Advent of the Lord." (A. R. 820.)
     For children, the stories of these chapters are told in Bishop de Charms' book, John in the Isle of Patmos.
     EDITOR

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FOUR HORSEMEN OF THE APOCALYPSE 1945

FOUR HORSEMEN OF THE APOCALYPSE       Rev. E. E. IUNGERICH       1945

     A Commentary.

     II. THE RED HORSE.

     We have seen that the sixth chapter of the Apocalypse, in which the four horsemen and their steeds are described, treats of "the exploration of those upon whom the Last Judgment was to be performed, as to what had been the understanding of the Word with them, and thence what had been their state of life." (A. R. at Chapter VI.) Four successive states in the decline of the Christian Church had brought that Church to its end. "1. They began not to know what good and truth are, but to dispute about them. 2. They despised them. 3. They ceased to acknowledge them in heart. 4. They finally profaned them." (A. C. 4229.) This analysis, presented as part of the explanation of Matthew XXIV, exactly describes what is represented by the four horses and their colors,- white, red, black, and pallid (pale)-four successive states as to the understanding of the Word in the Christian Church. (February issue, p. 98.)
     It was further shown that the White Horse and he who sat upon it represented those "who were in the understanding of good and truth from the Word, being in the first state of regeneration, that is, in the acknowledgment of the authority of the Word. But in contact with them were those who had begun not to know any more what good and truth are, but disputed about them." We now come to a consideration of the second stage in the decline of the Christian Church, signified by the Red Horse and him who sat upon it, as disclosed on the opening of the second seal.

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     THOSE WHO WERE WITHOUT GOOD-THE RED HORSE-WHO DESPISED GOOD AND TRUTH. YET THE CAPABILITY OF ENTERING UPON REPENTANCE. AS THE SECOND STAGE OF REGENERATION, WAS NOT LOST WITH THE ELECT WHO HAD BEEN IN THE FIRST STAGE ONLY.

     Chapter VI: 3, 4.-"And when He had opened the second seal, I heard the second animal saying, Come and see! And there went out a second horse, red, and to him that sat thereon it was given to take AWAY peace from the earth, so that they should kill one another, and three was given unto him a great sword."

     After falsities had become predominant in the thought of Christians, during their first stage of spiritual deterioration, in which they came into a state in which they no longer knew what good and truth are, but disputed about them instead, it was but a short step to their despising and loathing them. In this second stage of decline, faith in the Lord also expired with them in the measure that charity among them had died. (A. C. 3487.) The same is signified by these words in Matthew: "Then shall they deliver you into tribulation, and shall kill you; and ye shall be held in hatred by all nations for my name's sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall arise, and shall deceive many. And because iniquity shall be multiplied, the charity of many shall grow cold. But he that shall persevere unto the end shall be saved. And this gospel of the kingdom shall be preached in the whole inhabited world as a testimony unto all nations; and then shall the end come." (Matt. 24: 9-14.)
     These words describe the trials of the elect who undergo repentance, and also the second stage with deteriorating Christians. The substance of their spiritual meaning is as follows: Good and truth cease to have any influence with those who have perverted or denied them. Their despising both good and truth leads eventually to a contempt for the Lord, who is their Source. Many of the things said in the Gospel concerning His human on earth contribute to their denial of His Divinity, and to a contempt for Him as infirm. Falses and evils, the inveterate enemies of truth and good, then prevail. For falsities then become matters of doctrine and general belief, whereas good or charity ceases to exist, because of the lack of a genuine faith to sustain it.

159


Good and truth however, would be preserved among those of a salvable remnant, called "the elect." who would remain upright until the judgment should fall upon the evils and falsities which increasingly corrupted the Christian Church.
Just as the first stage of its decline had witnessed the weakening of its faith, so its second stage beheld an extinction of charity as well as faith in the conduct of a Church that still clung to the name Christian, though it knew not that its end as a spiritual enterprise had come. (A. C. 3489.)
     As a matter of fact, the decline of the Christian Church did not become outwardly evident on earth for a long while. Enthusiasm for it as an enterprise enlisting the affections of brave hearts, coupled with a fanatical zeal to impose it upon the heathen, long masked the fact that the Word had lost its hold on the hearts of its members and had become in every way a sealed book to them. Only in the other world, where externals are rolled away, could the real state become evident. And although this removal of externals did not become general with Christian spirits prior to the judgment, when it did become general, it was evident that "the one who sat upon the red horse had taken peace from the earth, so that they should kill one another." It there became clear that "those who had appeared peaceful in the world then hated one another, hating all things of faith, and especially the Lord. For upon a mere mention of Him before them in the other life, a sphere of contempt and also of aversion and enmity towards Him breathed out from them, and spread abroad widely, even from those who in appearance had spoken and preached in a holy manner concerning Him." (A. C. 3489.)
     Thus the Apocalypse, in its spiritual report concerning this second stage of decline, teaches the same thing when it declares that both charity and faith had perished. For under the emblem of "the red horse"-the red of infernal fire-is portrayed the violence done by the Christian Church to the teachings of the Word concerning a faith proceeding from charity.

     Verse 3.-"And when He had opened the second seal."

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The Divine Truth of the Word now explored the state of those Christians upon whom the judgment was to be performed, and manifested the nature of their understanding of the Word in respect to their applying it to life, this being especially to the fore in the examination of their second stage of deterioration. The Lord alone knows the states of men at all times, both individually and as groups, and this is not disclosed to men on earth. Yet the quality of the understanding and perception of the Word among men on earth operates as a pedestal to the affections of truth and good, according to which all in the hereafter are organized. But such a disclosure is especially needed when there has been a universal backsliding in the Church Specific here below. Maintenance of the integrity of the Lord's order then requires a removal of what is spurious in the foundations, and its replacement with what is genuine. (A. E. 361.)
     "I heard the second animal saving." This was the second response out of the inmost heaven to that which the Lord was revealing to its angels, here with regard to the second stage of decline among Christians. The four animals or cherubim represent that heaven. (A. R. 296; A. E. 353.) Their being four, also points to the closeness of conjunction among such celestial angels, who had been gathered from all parts of the universe. The intensity of their love to the Lord enabled them to surmount all minor differences arising from earths of such wide diversity. It is only through their heaven that the Lord can be approached. For though the Lord is immediately present with all men, even in states the most inferior, still, men who would be angels must also be in the Lord, and this requires an ordering of their ruling loves in subordination to that which prevails in the highest or inmost heaven. (A. E. 362.)
     "Come and see!" This second call to attention and perception focuses the view upon repentance, which was the safeguard with the elect against the effacement of charity in the moribund Christian Church. For the second animal, the calf, which uttered these words, signifies a delight in the natural that proceeds from an affection of good. (A. E. 363.) Repentance is indeed a struggle to maintain in one's heart the love and affection of good from the Lord.

     Verse 4.-."And there went out another horse, red." A bright white light denotes Divine Truth: a flamy red one, the unition of Divine Good and Divine Truth. These two colors are the fundamental ones in the spiritual world.

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But the redness of this second horse comes from a Greek word-purros-which means a fieriness such as is associated with offal or corpses when being charred in a bonfire. Fires of this sort, as also coal fires, appear in hell when such a state as the present one is being represented. They then portray the love of evil as foul and abominable, because there is nothing living in it, but only what is dead. (A. R. 305.) The red horse here, therefore, depicts the understanding of the Word destroyed as to good, and thence as to life, with those who were in the second stage of the decline of the Church. The remaining things said in this verse amply attest the extinction of all truths with such persons, and therefore of their life which is charity. The fact that the calf, which here signifies the Divine Truth of the Word as to affection, was the cherub that called attention to this stage, showed that there was no longer any affection of good, thus no good remaining with the Christians who had entered into this stage of decline. (A. R. 305; A. E. 364.)
     "And to him that sot thereon it was given to take away peace from the earth." Peace involves in its embrace all things that are from the Lord and make heaven, the church, and a blessedness of life. For he who is in the Lord is at peace with his neighbor, thus in charity; in a spiritual security, too, because protected against the hells. Furthermore, by virtue of such charity and security, he is in an internal rest from evils. But when the understanding is no longer like the white horse, that is, tractable to guidance by the and thereby illumined Word, by the brightness of the light of truth, but resembles the red horse in being inflamed from the love of self, then the Word, its guidance and mastery having been rejected, is no longer the real rider. And since there is no longer any desire to heed its real message, the ability to do so atrophies as well. Its denunciations of those who flout it fall upon deaf ears, and it is either discarded altogether or is ignominiously perverted to support doctrines opposed to its plainest admonitions. Then the real rider of the inflamed understanding is the willfulness of the unregenerate proprium. Continual disagreements in the church at once ensue, with the inevitable loss of charity, of spiritual security, and of all internal rest. (A. E. 365; A. R. 306.) When this stage is reached, the men of the church, however much they may keep up an outward appearance of peacefulness, hate one another, hate all things of faith, and most especially hate the Lord. (A. C. 3489.)

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     Peace with men is essentially a blessedness of heart and soul arising from the conjunction of the Lord with heaven and the church. It thence brings about a state of repose in the mind and a serene tranquility in the animus, as the result of the union of good with truth in both. In its primal origin, peace emanates from the unition of the Divine Itself with the Divine Human in the Lord,-a union of "the One who sat upon the throne" with "the Lamb." Derivatively it next issues from the conjunction of the Lord with heaven and the church. In the individual, it springs finally from the conjunction of good and truth within him. Thus peace is supremely the Lord as the "Prince of Peace"; next in order, heaven and the church as havens immune from the assaults of hell: and, individually. a mind that is in a heavenly state of peace.
     The so-called peace of this world that springs from success and a gratifying of sheer ambition is a merely external thing that is turned after death into its opposite, and so perishes, inasmuch as the Lord and heaven had not been in it. "My peace I give unto you: not as the world giveth, give I unto you." (John 14: 27.) The wicked, though seemingly calm when succeeding in the world, unwittingly foster a canker that rends and corrodes the interiors of the mind to frustrate the establishment of any heavenly peace within its precincts. No good can fructify there, nor can any truth be multiplied. For its rider-the proprium-is astride an inflamed red horse, galloping madly whither all peace is forever taken away.
     "So that they should kill one another." So far as a man is in the goods of love to the Lord and love towards the neighbor, the Lord inflows to impart affections of good and of truth when he reads the Word and meditates upon it. Such affections form his mind, so that when truths are being implanted in the good that is there, a genuine peace reigns, and in this state seeds fructify and multiply to produce a paradisiacal garden. The angels of heaven then cluster about him, in order that they may be further perfected through the deeper senses of the Word that come to them as overtones unfolding out of his mind.
     But when the contrary is the case, and the man is not in the goods of love to the Lord and the neighbor, the truths of heaven are not elicited when he reads the Word, and no angelic affection is inspired to give illustration and the desire to read the Word.

163


Yet the Lord then makes an artificial provision, to the end that the heavens may still derive some spiritual nutriment by means of the minds of those who are in the moribund church. An impressed external ritual had thus enabled effete Judaism to relay to the spiritual world messages that were tantamount to those from the Word, when the minds of the Jews had become unable to transmit these directly. Under decadent Christianity, the same end was served by an external decorum in church functions, coupled with an outward morality of life, irrespective of the fact that both were sullied with desires for gain, fame, or a reward in heaven. Christian priests could still preach the Word with the ring of a conviction of its truth, and the internal senses of what they had quoted from it could be unfolded to the heavens through the minds of such simple-minded auditors as were still uncontaminated by the general doctrinal corruption. The semblance of a legitimate union between the Heavenly Bridle- groom and the Church on earth could thus be maintained. For if the actual cleavage between them had been allowed to become openly felt among men, no remnants among whom a genuine church could subsequently be established would have survived until the time when this would be feasible.
     Those who are not among such remnants, because they are not in the goods of the two essential loves of the Lord and the neighbor, have no mental ground in which seeds can be sown, nor any desire to receive the warmth that will promote their growth. Though their minds can at times be elevated solely as to the understanding, thus superficially only, they do not really understand the truths seen at intervals here and there in the Word. For they cherish ideas which are at variance with those truths. What truths they fancy they see are not truths with them at all, but are sheer falsities. (A. E. 365; T. C. R. 162.) For example those who endorse a loveless faith as competent by itself to save have no just comprehension of charity, love, the neighbor, the life after death, the distinctions between heaven and hell, regeneration, or of what Baptism and the Holy Supper effect. Tritheists, moreover, despite their lip-confession of one God, do not know or understand that the Father is the Divine within the Lord, and that the Holy Spirit is the Divine that emanates from the Lord.

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     In the absence of the two essential loves, which alone can link men's minds together, internal disagreements become rife, and as a consequence the church is afflicted with controversies, dissensions and heresies, "so that they should kill one another," if external bonds of decorum and morality did not restrain their passions. For the lack of charity allows internal hatreds to arise; the dearth of spiritual security exposes the men of such a church to infestation from hell; and the absence of all internal repose engenders an internal disquietude. (A. R. 307.) Evil spirits and evil genii, no longer kept at bay by any zealous advocacy of good, swoop down upon men s minds to foment crafty reasonings from natural lumen against the things of heaven. Under the general falsification that inevitably ensues, truths die. (A. E. 366.)
     "And there was given unto him a great sword." Combative falsity from evil thus slays the truths which any faint good that still lingers among the remnant tries to bring forth. (A. C. 6353; A. R. 52; A. E. 73, 131:18) Machaira, the word in the original Greek used here for "sword," was wielded by the Greeks with the whole power of the shoulder behind it. It therefore typifies the internecine hostility between falses from evil and the truths of good. In the present case it represents the triumph of the falses of evil when the loss of charity has ushered in that abomination of desolation which is portrayed by the black horse and its rider, which is marked by no understanding of the Word as to truth. Yet the falses from evil which bring the mind to such a pass are to be distinguished from the falses that are not from evil, such as many of the good remnant erroneously believe to be truths. The latter may have sprung from. an obstinate persuasion, or may be due simply to an unenlightened ignorance. Such falses are not malignant at first, and may even be bent later to good purposes. (A. R. 308.)

(To be continued.)

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ANNUAL REPORTS 1945

ANNUAL REPORTS       Various       1945

     SECRETARY OF THE GENERAL CHURCH.

     During 1944, seventy-four new members were enrolled in the General Church of the New Jerusalem, and one name, erroneously listed last year as "dropped from the roll," is reinstated, making a total of seventy-five persons. Thirty-two deaths and two resignations were reported during the year, and in pursuance of the policy of removing from our lists those who may safely be presumed to have lost interest or died unknown to us, fourteen more names have been dropped from the roll.
     The net increase in our membership was therefore twenty-seven persons, at the end of the year 1944, bringing our membership to 2376, of whom 1409 are residents of the United States and 967 reside abroad.
     Membership on Jan. 1, 1944                    2349
          (U. S. A.-1387, Abroad-962)
     New Members (Certificates nos. 3450 3553)          74
          Restored to the roll                              
          (U. S. A.-52, Abroad-23)
     Deaths reported in 1944                         32
          (U. S. A.-17, Abroad-15)
     Resignations (U. S. A.)                         2
     Dropped from the Roll                         14
      (U.     S. A.-11, Abroad-3)
     Losses                                   48
     Gains                                        75
Net increase                              27
     Membership on Jan. 1, 1945                    2376                              

     SOUTH AFRICAN MISSION.

     The Rev. F. W. Elphick Superintendent of the General Church Mission among the natives of South Africa, reports that the number of baptized adult members of the Mission at the close of the year 1944 was 523.
     Since the death of the Rev. P. J. Stole the Turner's Avenue Society in Durban has had to hr discontinued, some of its members joining the Mayville group. The Turner's Avenue Night School, established in 1922 and supported by Government grants, was closed by action of the Superintendent and in accord with the consensus of the native ministers, partly for reasons of finance, but also because no minister is available to take charge.

166




     NEW MEMBERS.

     January 1 to December 31, 1944.

     A. THE UNITED STATES.

     Concord, California.

Mr. Ralph Richmond Ruyle.

     Chicago, Illinois.

Mrs. Roland (Joan Dennis) Anderson.
Miss Ingrid Elizabeth Andreasson.
Mrs. Loretta Clipper Cowood.
Miss Beulah Edna Estey.
Mr. Edward Herman Kitzelman.
Mrs. Fred A. (Clara Rauch) Lyons.

     Glenview, Illinois.

Mr. Roy Marlo Burnham.
Mr. George Woods Fuller.
Miss Frances Jean Headsten.
Mr. Cedric Franklin Lee.
Mrs. Robert T. (Virginia Rae Studebaker) Pollock.

     Rockford, Illinois.

Miss Elenor Elizabeth Eklund.

     Middle River, Maryland.

Mr. Grant Umberger.

     Hazel Park, Michigan.

Miss Frances Marion Cook.

     Pleasant Ridge, Michigan.

Miss Barbara Lou Macauley.

     North St. Paul, Minnesota.

Mr. Lloyd Ishmael Johnson.
Mrs. L. I. (Jessie Marguerite Dormer) Johnson.

     New York, N. Y.

Mr. Neil Vincent Caldwell.

     Shokan, New York.

Mrs. Robert M. (Lois May Jones) Bostock.

     South Byron, New York.

Miss Marjory Elizabeth Barber.

     Westhampton Beach, L. I., N. Y.

Mrs. William P. (Hilda Katherine Zanzig) Cole.

     Bryn Athyn, Pennsylvania.

Mr. William Byrd Alden.
Mr. Conrad Bostock.
Miss Beatrice Winifred Childs.
Miss Aubrey Pendleton Cole.
Mr. William John Cowley.
Mr. Frederick Dawes Cranch.
Mrs. F. D. (Alice Rogers Hough) Cranch.
Mr. Warren Frederick David.
Mr. Charles Pendleton Gyllenhaal.
Miss Carolyn Kaylor Harris.
Miss Margaret Solonge Howard.
Miss Aven Hyatt.
Miss Shirley Hyatt.
Mr. Lachlan Pitcairn.
Mr. Charles Mathew Schiffer.
Mrs. C. M. (Margaret Vida Cowley) Schiffer.
Mr. Arthur Willard Schnarr.
Miss Elizabeth Marjorie Schnarr.
Miss Freya Synnestvedt.

     Erie, Pennsylvania.

Mr. Dewey Ervin Burnett.

     Huntingdon Valley, Pennsylvania.

Mr. Paul Dripps Irwin.

     Pittsburgh, Pennsylvania.

Miss Joan Asplundh.
Mrs. David S. (Margaret Elise Brown) Odhner.
Miss Nancy Marjorie Stein.
Mr. Arthur Edwin Uber, Jr.

     Ashland, Ohio.

Mrs. Win. A. F. (Maude Alicia Burson) Blair.

     Wyoming, Ohio.

Miss Jeanne Marie Haworth.
Miss Marjorie Merrell.

     Hilton Village, Virginia.

Mr. Rosene Tristram Coffin.

     Washington, D. C.

Mr. Donald Thomas Moorhead.

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     B. CANADA.

     Benton, Alberta.

Miss Margaret Lillian Evens.
Mr. Keith Ivan Frazee.

     Kitchener, Ontario.

Mr. Robert George Knechtel.
Mrs. R. G. (Mary Aurelle Steen) Knechtel.

     Toronto, Ontario.

Miss Joyce Margaret Carter.
Mr. David Haydn Daniel John.

     Waterloo, Ontario.

Miss Evangeline Gill.

     Mr. Leon Frederick Strob.


     C. EUROPE
     Colchester, Essex.

Mr. Brian William Appleton.
Mr. Roy John Appleton.
Mr. Garth Daniel Cooper.

     Heywood, Lancashire.

Mr. John Rowcliffe.
Mrs. John (Mary Caroline Parkinson) Rowcliffe.
Mr. Harry Tinker.
Mrs. Harry (Elma May Johnson) Tinker.

     London, England.

Mr. Geoffrey Pell Dawson.
Miss Josephine Lizzie Fairhall.
Mr. Andrew John James McGill.

     Manchester.

Miss Martha Allsop.
Mr. Philip Frank Wareing.


     D. SWEDEN.

     Stockholm.

Mr. Carl Hugo Baeckstrom.


     E. SOUTH AFRICA.

     Paasdeberg P. O., O. F. S.

Mrs. Ethel Kate Pritchard (Morgan) Gardiner.


     F. AUSTRALIA.

     Hurstville, N. S. W.

Miss Amelia Murray. (See correction in N. C. LIFE, July, 1944, p. 289.)


     DEATHS.

     Reported during 1944.

Ball, Mrs. Samuel, Aug. 31, 1944, at London, England.
Bergstrom, Mrs. Anders Etis, Dec. 24, 1943, Denver, Colo.
Brown, Mr. Fred. Albert, of Streetsville, Ont. (Date unknown.)
Burnham, Mr. Laurence Bostock, Apr. 17, 1944, Chicago, Ill.
Buss, Sgt. James Martin, of Durban, Natal; killed in action in Italy, May 7, 1944.
Craigie, Mr. Edward, Feb. 18, 1944, Toronto, Ont.
Day, Mrs. Horace O. (Violet Emily Goodwin), Jan. 3, 1944, Detroit, Mich.
Finkeldey, Professor Fred. Adam, Aug. 10, 1944, Bryn Athyn, Pa.
Freeman, Mr. Edwin, Apr. 21, 1944, Hurstville, N. S. W.
Hallowell, Mr. Guernsey A., Feb. 27, 1944, Philadelphia, Pa.
Harris, Mr. Henderson, Nov. 29, 1942, Charteris, Quebec.
Hunt, Miss Ida Williams, July 29, 1944, East Cleveland, O.
Joy, Mr. Maurice C. R. de Courcy, Apr. 27, 1944, New York, N. Y.
Jubb, Mrs. William Copley (Ellen Shaw), Feb. 24, 1944, High Kilburn, York., England.

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Junge, Mrs. William H. (Malvina Etise Boericke), May 10, 1944, Glenview, Ill.
Kuhl, Lt. Allen William, of Kitchener, Ont., killed in action in France, July 17, 1944.
Liden, Mr. Bertil Gustaf, of Stockholm, perished at sea, Jan. 7, 1944, while serving in Air Force.
Lindsay, Mr. Harold Kenneth, Jan. 27, 1944, Huntingdon Valley, Pa.
Maddock, Mrs. J. T. (Sara E. Ramson), Aug. 13, 1944, Bryn Athyn, Pa.
Merrell, Mrs. Fred. E. (Hilda V. Glebe), Oct. 1, 1944, Berkeley, Calif.
Morse, Rev. Richard, Oct. 14, 1944, Hurstville, N. S. W.
Orme, Mrs. Albert Ernest, Dec. 17, 1943, St. Ives, Cornwall, England.
Pemberton, Mr. George Elliott, Apr. 1, 1944, Durban, Natal.
Renkenherger, Miss Laura Belle, Dec. 7, 1944. Youngstown, O.
Renkenherger, Mr. Tirzah Ammon, Jan. 13, 1944, Salem, O.
Richards, Mrs. Walter W. (Eveline A. de Chazal), Feb. 24, 1944, Rondebosch, C. P.
Smith, Mrs. Roland S. (Dorothy Kendig), Aug. 5. 1944, Bryn Athyn, Pa.
Smith, Mrs. Oliver (Hope F. Dimond), Aug. 14, 1944, Rockport, Mass.
Steen, Mr. Alfred Hachborn, Feb. 28, 1944, Kitchener, Ont.
Sturnfield, Charles Herman, Oct. 30, 1944, Chicago, Ill.
Vinet, Mrs. Camille (Marie Cantot), Oct. 17, 1944, Bryn Athyn, Pa.
Woelfle, Mr. Gustave Alexander, Oct. 24, 1944, Kitchener, Ont.


     RESIGNATIONS.

Schott, Mrs. Colon, Cincinnati, O.
Stoneburner, Mrs. Charles (Laura Waelchli), Danielsville, Pa.


     DROPPED FROM THE ROLL.

Burr, Mrs. Marion, Philadelphia, Pa.
Cresap, Mr. James M., address unknown.
Cresap, Miss Elizabeth R. J. (married name and address unknown).
Dahmer, Mrs. Sylvester A. (Evelyn Ferdinand), Kitchener. Ont.
Manoedi, Mr. Martin, address unknown.
Marvin, Mrs. William, Cleveland, O.
McKerrow, Miss Helen M., Croydon, England.
Smith, Miss Edith O., Philadelphia.
Snow, Miss Zella Marie, Florida.
Stewart. Mr. Lebbeus A., address unknown.
Stewart. Mrs. Lebbeus A., address unknown.
Stone, Mr. William T. B., London, England.
Tyler, Mr. Harry L., Lakewood, Colo.
White, Miss Frances, London, England.
     Respectfully submitted,
          HUGO LJ. ODHNER.
               Secretary.

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     COUNCIL OF THE CLERGY.

     January 1, 1944, to January 1, 1945.

     During 1944 one of our members, the Rev. Richard Morse, passed into the spiritual world. On January 1, 1945, the Council of the Clergy consisted of two priests of the Episcopal degree, thirty-two of the Pastoral degree, and two of the Ministerial degree, making a total of thirty-six members. In addition, the General Church had one priest of the Pastoral degree in the British Guiana Mission, and two of the Pastoral degree and eight of the Ministerial degree in the South African Mission. A list of the Clergy of the General Church and its Missions is printed in New CHURCH LIFE for December, 1944, pp. 561-564.
     The statistics concerning the RITES AND SACRAMENTS of the Church administered during 1943, compiled from the 28* reports received up to February 20, 1945, together with the figures reported last year, are as follows:
     [* Corrected. See page 271.]
                              1944     1943
     Baptisms                    75     94
     Confessions of Faith          34     29
     Betrothals                    13     10
     Marriages                    23     15
     Funeral Services               22     19
     Holy Supper: Communicants     2307     -
          Administrations          59     135
     Ordinations                    -     -
     Dedications (Homes)          6     2

     In connection with the report on the Holy Supper, it is to be noted that a new system was introduced this year, namely, of reporting the total number of communicants who received the Holy Supper during the year. It will be a year or two before the new system becomes properly established and statistically useful.

     REPORTS OF THE MEMBERS OF THE CLERGY.

     Rt. Rev. George de Charms, Bishop of the General Church of the New Jerusalem, Pastor of the Bryn Athyn Church, and President of the Academy of the New Church, reports as follows:
     "On October 14th, the Rev. Richard Morse passed into the spiritual world, in the eighty-sixth year of his age. He was a pioneer in the establishment of the New Church in Australia, standing alone in defense of those principles of distinctiveness that follow from a complete acknowledgment of the Writings as a Divine Revelation. He joined the General Church in 1913, and was ordained into the first and second degrees of the Priesthood while on a visit to this country in 1919. While the intervening distance made it impossible for him to have intimate personal contact with his fellow ministers, he was known to them through his writings, and was universally held in high regard.

170


His life-long devotion to the work of the Church has borne fruit in the establishment of a Society in Hurstville, near Sidney, Australia, that may well be the nucleus for the steady dissemination of the principles of the General Church on that Continent All his brothers in the Council of the Clergy, and indeed alt who embrace the teachings for which he fought so valiantly, owe him a profound debt of gratitude. We would propose that a message be sent to Mrs. Morse expressing our affection and sympathy in her loss, and our desire that the Church in Australia may be steadily built up 011 the sound foundation so ably laid by her husband, who has now been called to his eternal use in the other world.
     "In June, the Rev. Gilbert H. Smith retired from active pastoral work, in order to devote his full time to radio broadcasting, continuing the arrangement with the Western New Church Union mentioned in our report last year. He is not only conducting an experiment in the use of the radio for missionary work, but at the same time is ministering through that medium to several groups of General Church members in the Chicago district.
     "In July, the Rev. Willard D. Pendleton resigned as Pastor of the Pittsburgh Society to accept a position as teacher in the Schools of the Academy of the New Clutch.
     "The Rev. Bjorn A. H. Boyesen resigned as Pastor of the New York Society and of the Northern New Jersey Circle, and also as Visiting Pastor of the Southern States, accepting a call to the pastorate of the Pittsburgh Society.
     "The Rev. Ormond de C. Odhner resigned as Assistant to the Pastor of the Pittsburgh Society to accept appointment as Visiting Pastor to the Southern States and in the Chicago district.
     "The Rev. Willard D. Pendleton, in addition to his teaching work in the Academy, has accepted appointment as Visiting Pastor to the New York Society and to the General Church group in Westfield, N. J.
     "The Rev. Norbert H. Rogers, while continuing as Assistant Pastor of the Bryn Athyn Church, has been appointed Visiting Pastor to the General Church group in Nutley, N. J., and also to provide additional services for the New York Society.
     "I presided at the Annual Council Meeting held in Bryn Athyn, Pa., April 10-16, 1944.
     "I presided at District Assemblies in Glenview, Ill., Sept. 22-24, and at Pittsburgh, Pa., Oct. 6-8; also at Local Assemblies in Philadelphia, Pa., and in Baltimore, Md. In addition, I made Episcopal Visits to Boston, Mass., Erie, Pa., Detroit, Mich., Chicago, Ill., St. Paul, Minn., Rockford, Ill., Cincinnati, Akron and Youngstown, Ohio.
     "The Rt. Rev. Alfred Acton presided at Local Assemblies and made Episcopal Visits in Canada, besides giving valued counsel and assistance in the Episcopal Office throughout the year.
     "During the sear I preached 10 times in Bryn Athyn, conducted Children's Services 5 times, and delivered 7 Doctrinal Lectures. In addition, I presided at the Spring Meeting of the Society, and performed other duties pertaining to the Pastoral Office.

171



     "I wish to make grateful acknowledgment of assistance given by the Rev. Hugo Lj. Odhner and the Rev. Norbert H. Rogers in the pastoral office, and by other ministers who have conducted group classes and filled the pulpit from time to time.
     "During the year I presided at the meeting of the Corporation, the Board of Directors, and the Faculties of the Academy.
     "My official acts as President of the Academy are reported in detail to the Annual Joint Meeting of the Corporation and Faculty."

     Rt. Rev. Alfred Acton, Dean of the Theological School. a Member of the Bishop's Consistory, and Visiting Pastor of the Washington Society, in addition to serving as a teacher of Religion and Philosophy in the College, Girls' Seminary, and Boys' Academy, visited the Washington Society every three weeks. As the representative of the Bishop, he held Local Assemblies at Toronto, Kitchener and Montreal, at each of which places he preached and gave addresses on theological subjects.
     Rev. Karl R. Allen, Principal of the Boys' Academy, and Visiting Pastor to the Canadian Northwest, in addition to his regular duties, conducted 24 doctrinal classes at his house, which were attended by about 30 persons. He gave 3 doctrinal classes and preached 3 times in Baltimore, including the Easter Service. He preached twice in Philadelphia, twice in New York, and once each in Bryn Athyn, Montreal. Toronto and Kitchener. He conducted 3 regular Children's Services and the Christmas Children's Service in Bryn Athyn. During the summer he visited the Canadian Northwest, traveling 12,000 miles and conducting 134 services. The details of this trip appear in NEW CHURCH LIFE, Dec., 1944, pp. 536-545.
     Rev. Bjorn A. H. Boyesen, Pastor of the New York Society, New Jersey Circle, and the Southern States until July, and, since August, Pastor of the Pittsburgh Society, conducted 9 services, 8 classes and 5 reading classes in New York; 15 services, 3 combined adult and children's services, and 5 classes in various places in New Jersey; 8 services. 3 children's services, 14 classes and innumerable children's classes in the Southern States; and 22 services, 16 children's services, 8 classes and 5 young people's classes in Pittsburgh. In the Day School he taught Religion, Geography and Science for a total of 10 half-hour periods each week.
     Rev. Walter E. Brickman reports having preached once at Sharon Church, Chicago.
     Rev. W. B. Caldwell served as Editor of NEW CHURCH LIFE and Professor of Theology in the Academy of the New Church.
     Rev. Harold C. Cranch, Pastor of Sharon Church and of the South Side New Church, reports that, in addition to his regular duties, he has been engaged in active work in the Joint Radio Committee of the Chicago New Church, the General Church Radio Committee, Theta Alpha and Committee for Adult Education in their handwork and magazine for Study of the Word, Visual Education Program, and New Church Men's Club. He acknowledges with gratitude the able assistance of the Revs. Gilbert H. Smith, Ormond de C. Odhner, and Victor Gladish, with whose help regular services were maintained on both the North and South Sides of Chicago.

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     Rev. E. R. Cronlund, although engaged in secular work, preached 3 times in Bryn Athyn and once in Toronto, Canada.
     Rev. C. E. Doering, Dean of Faculties of the Academy of the New Church, Head of the Mathematics Department, and Instructor of Religion and Mathematics, regularly conducted the morning services in the Academy Schools, preached once each in Glenview, Washington, and Arbutus, and held a doctrinal class in each of the latter two places.
     Rev. Alan Gill, Pastor of Carmel Church, Kitchener, and Headmaster of the Carmel Church School, preached 51 times, gave 5 children's addresses, conducted weekly adults' and young people's classes, and monthly classes to the Women's Guild. He also taught 5 courses in Religion, I in Anatomy, and I in Civics in the school,
     Rev. Victor J. Gladish, although engaged in secular work, has begun to give regular assistance with the work in the Chicago area by conducting services once a month at either the South Side or the North Side place of worship while the Rev. Ormond Odhner is at Rockford, He reports having conducted services on 3 occasions, twice at Sharon Church, and once at the South Side New Church.
     Rev. Willis L. Gladish, retired, contributed to NEW CHURCH LIFE a number of Doctrinal Studies.
     Rev. Frederick E. Gyllenhaal, Pastor of the Olivet Church of the New Jerusalem, and Headmaster of the Olivet Church Day School, preached 53 times in Toronto and twice in Montreal. He also gave 28 talks to the children in Toronto and 1 in Montreal, opened the Day School daily, taught all the Religion and Hebrew, and Current Events, and did all the usual pastoral work required. He reports that, due to illness in Montreal, and because of visits by other Ministers, he visited the Circle only twice. Though Miss Edith Carter had tin, retire from teaching at Easter, due to serious illness, the work in the school was carried on by Mrs. S. R. Parker until the end of the year. Miss Venita Roschman, though teaching in Glenview, kindly accepted the call of the Olivet Church, and enabled the school to be kept open. He also notes that there were no further developments in respect to the Community Project, and that nothing can be done until after the war.
     Rev. W. Cairns Henderson, Pastor of the Hurstville Society of the General Church, preached at 56 services, including one in celebration of the centenary of the organic establishment of the New Church in Australia, and a Memorial Service for the Rev. Richard Morse. He also conducted 30 doctrinal classes and 13 young people's classes, 40 sessions of the Sunday School and 4 children's services, giving 43 talks to children and teaching on 34 Sundays. In addition, he gave 10 addresses to various meetings, and continued to edit the monthly periodical of the Society, and to send out monthly a digest of sermons and a set of doctrinal notes. He notes that a children's Harvest Thanksgiving Service was inaugurated in February.

173



     Rev. Eldred E. Iungerich. Professor of Languages in the Boys' Academy and College Departments of the Academy of the New Church, notes that his book, "The Drama of the Apocalypse." is still awaiting publication.
     Rev. Hugo Lj. Odhner, Assistant Pastor in the Bryn Athyn Church, and Professor of Theology in the Academy of the New Church, preached 21 times, gave 3 children's addresses, 6 doctrinal lectures, and a series of 5 private classes. He presided for the Pastor at the Annual Meeting, supervised the work of the Chancel Guild and the Christmas Tableaux, and gave 3 major addresses to various bodies. Outside of Bryn Athyn he gave a children's address, 8 other addresses, and preached once each in New York, Kitchener, Toronto, Montreal, and in Middle River, Md. He prepared the 1945 Calendar for Daily Readings, and-for the Military Service Committee-saw through the press his book, the Moral Life. As Professor in the Academy, he taught various courses in Religion and one in Philosophy.
     Rev. Ormond de Charms Odhner was engaged until June 30th as Assistant to the Pastor of the Pittsburgh Society. During the summer he visited groups in the Southeastern States. Since October he has been engaged as Pastor of the North St. Paul Circle, the Rockford, Ill., Group, Visiting Pastor of the Southern States, Missouri, Illinois and Indiana, and assistant preacher at the South Side Church, Chicago.
     Rev. Willard D. Pendleton, Pastor of the Pittsburgh Society until July, reports that since September he has been an Instructor in the Academy Schools, and since October the Visiting Pastor of the New York Circle and of the Westfield Group in New Jersey.
     Rev. Martin Pryke, Pastor of the Colchester Society, visited the isolated members of the Church in Thurloxton, Street, Bath, Bristol, Cheltenham, Manchester, Warrington, Wallasey, Portsmouth, and St Albans. He conducted the service in London once, and on another occasion assisted at the Administration of the Holy Supper and preached. He continued as a member of the British Finance Committee of the General Church, and of the Advisory and Revision Board of the Swedenborg Society. He reports that the work at Colchester has continued as well as can be expected in the fifth and sixth years of war, and looks forward to expanding his work as occasion permits.
     Rev. Morley D. Rich, Pastor of the Advent Church, Philadelphia, and Visiting Pastor to the Arbutus Circle, preached and conducted services 37 times in Philadelphia, 10 times in Arbutus, Md., and once in Bryn Athyn, 57 doctrinal classes were given in Philadelphia, and 10 in Arbutus. He also gave 18 children's services to the two groups, supervised the Philadelphia children's Sunday instruction, and gave 8 classes to the Arbutus children Additional services and classes were provided by the Revs. K. R. Alden, C. E. Doering, William Whitehead, and E. E. Iungerich. By appointment of the Bishop, he also acted as Secretary of the Educational Council, and in addition had the privilege of delivering the Charter Day Address in Bryn Athyn.
     Rev. Norbert H. Rogers, Assistant Pastor of the Bryn Athyn Church, and since October visiting minister to Circles in New Jersey and New York, preached 12 times, conducted 29 children's services, and gave 11 formal doctrinal classes, besides teaching Religion and Hebrew in the Bryn Athyn Elementary School, giving classes to the young people and to private groups, and being in charge of the Ushers' Organization.

174


In addition to these duties, he visited the Pittsburgh Society, where he preached twice, and the Erie Circle, where he preached and conducted a doctrinal class. In New York, he preached 4 times and gave 1 class, and in Nutley, N. J., he preached twice,
     Rev. Gilbert H. Smith was engaged until June as a Missionary Pastor, assisting in Chicago and visiting North St. Paul and Rockford monthly. Since June he has preached occasionally in Chicago. As Speaker on the Radio Program The Voice of the New Church,"-Station WJJD, Chicago-he has spoken in person mostly, but sometimes by transcription, every Sunday but four or five in the past two years. He reports that, since the Program began in November, 1942, a list of 700 people interested enough to write for literature has been compiled. As part of the "follow up" work, it is planned to send these people a series of pamphlets and an invitation to a Banquet in Chicago. The General Church and General Convention members are working harmoniously in sustaining the Program.
     Rev. Homer Synnestvedt, retired, reports having officiated at one private administration of the Holy Supper.
     Rev. William Whitehead, Head of the History Department of the Academy of the New Church, in addition to his duties in the Academy, preached 3 times in Bryn Athyn, conducted services twice in Philadelphia, conducted a Memorial Service at Bryn Athyn, and assisted in the administration of the Holy Supper. He visited the Pittsburgh Society, delivering the address at the June 19th Banquet. He also gave a two weeks' course of lectures on the History of the Ancient Churches to a class of General Church teachers at Bryn Athyn in August.
     Rev. Raymond C. Cranch reports that in 1944 he had no opportunity to conduct public worship.
     Rev. Gustaf Baeckstrom, Pastor of the Stockholm Society, in correspondence with the Bishop speaks of his new translation of Heaven and hell as having been published and sent to all book-sellers in Sweden, It has also been advertised in the newspapers with the largest circulation in Stockholm and Gothenburg. There was need for a new translation because the old one was written in rather poor Swedish, and used a form of spelling now obsolete. It is hoped that the advertising of the new translation will rouse renewed interest in the Writings.
     He also reports having given 3 public lectures in Stockholm which were attended by 71 persons. One of these lectures was given together with Mr. Sandstrom.
     Rev. Eric Sandstrom, Assistant to the Pastor of the Stockholm Society, Pastor of the circles in Jonkoping and Gothenburg, and Chairman of the Young People's Organization in Stockholm, reports that during the year two adult services and one children's service were held in Jonkoping, and three adult services were held in Gothenburg, where also two children are receiving occasional instruction.

175


In Gothenburg, also, one public lecture was held, attended by one hundred and thirty-five people, the subject being a Review of the Work on Heaven and Hell. Six copies of that book were sold, as well as a number of other volumes of the Writings and some collateral literature, the total sales amounting to more than 80 crowns.
     The Stockholm Young People's Organization, which includes those between the ages of 18 and 40, has recently been divided into three groups, with a resulting increase in active interest and attendance. Among the various activities of the organization have been discussions with non-New Church groups, private missionary evenings, the publication of a multigraphed Monthly Letter and performances at Society festivals of adaptations from Memorable Relations or stories from the Word. A program has also been initiated for establishing closer contacts between the younger and the older generations in the society.
     Mr. Sandstrom also reports having been invited to lecture on Swedenborg, and to preach, by the Pastor of the State Church Parish, and having given two other public lectures, one in Stockholm and the other in Gothenburg.
     Rev. Frederick H. Elphick, Acting Pastor of the Durban Society, and Superintendent of the General Church Mission in South Africa, reports that the Kainon School had a roll of 9 pupils for the first half of the year, and 8 for the second half. Miss Sylvia Pemberton continued to be in sole charge of the Kindergarten and Lower Standards. The society doctrinal classes were held each Wednesday evening throughout the regular season. The attendance at Sunday services has been good, in spite of war conditions. In addition to his regular work, he visited the circle at Pinetown once a month, conducting a children's service and an adult doctrinal class each time. He continued to act as Editor of The Adviser,-weekly news sheet of the Durban Society.
     As Superintendent of the Mission, he visited Kent Manor (Zululand). Mayville (Durban), Alexandra (Transvaal), and Greylingstad (Transvaal). He presided at the Native Ministers' Meetings which were held in Durban, July 12-18 1944. In addition, he edited UMCAZI, the Mission Magazine.


     SOUTH AFRICAN MISSION.

     As gathered from the reports received, the following official acts were performed during the past year:
     Baptisms               26
     Confessions of Faith     4
     Betrothals               1
     Marriages               6
     Funerals               15
     Holy Supper:
          Communicants          873
          Administrations     18

176





     REPORTS OF THE NATIVE MINISTERS.

     Rev. Johnson Kandisa, Minister of the Sterkstroom Society, Cape Province, in addition to his regular work, visited farms in the district and Queenstown to hold services and doctrinal classes. He notes that the adult members of the Society have difficulty in attending services regularly,
     Rev. Jonas Motsi was Pastor of the Society at Greylingstad (Transvaal) until August, when he removed to Basutoland to become Pastor at Quthing. While at Greylingstad, he visited Alexandra and Groetvlei twice each, and Heidelberg three times. These centers have since been placed in the care of the Rev. Peter Sabela.
     Rev. S. E. Butelezi was engaged as Minister and Teacher in the Hambrook District in Natal.
     Rev. Benjamin Ishmael Nzimande, Minister of the Macabazini Society in Natal, reports that, in addition to his regular duties, he was called upon to conduct several funeral services for people not connected with the New Church.
     Rev. Peter Sabala served as Minister at Kent Manor, Zululand, until August, when he went to the Transvaal to take over the work at Greylingstad.
     Rev. Aaron B. Zungu served as Assistant Minister at Kent Manor, Zululand, until August, and since then has been in charge of that Society.
     NORBERT H. ROGERS,
          Secretary,


     REPORT OF THE EDITOR OF "NEW CHURCH LIFE."

     During the year 1944 there was an increase of 47 in the number of paid subscribers, and an increase of 80 in our total circulation A comparison with the previous year is shown in the following tabulation:
                                                  1943     1944
Paid Subscribers                                        540     587
Free to our Ministers. Public Libraries. New Church Book
     Rooms, Exchanges, etc                              89     82
Free to Men and Women in Military Service                    323     363
     Total Circulation                                   952     1032

     Looking back over the records of the last fifteen years, 1929-1944, the ups and downs in the number of paid subscriptions, and the causes in part, are revealed:

     Expansion Period                         1929-580
     Depression Period                         1935-430
     Recovery Period                         1939-542
     Wartime Cancellation of Foreign Mails     1942-503
                                        1943-540
                                        9144-587

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     Owing to the cancellation of the delivery of periodicals by mail to the European Continent, our friends in France, Sweden, and other Continental countries, have not seen copies of NEW CHURCH LIFE for several years.
     This annual report affords an opportunity to extend the thanks of the Church to the writers who have contributed to our pages during the past year. We are grateful to our news correspondents who have so faithfully reported the activities of the local societies, presenting a picture of the church in action, and to those who have made available for publication the sermons and papers which have brought to our readers the fruits of thought and study among our members, both ministers and laymen. Those of our writers who have not offered material are invited to do so, that our journal may more fully represent the mind of the General Church.
     In recent years the thoughts of men have been overshadowed by the war, and much that has been submitted to NEW CHURCH LIFE has dealt with this subject, either directly or indirectly. This was not only inevitable, but also desirable, that the light of the Doctrines may give us to discern, as fully as that is possible, what the world-wide upheaval means to the New Church, and to the individual who would apply its lessons in the course of his own regeneration, which, after all, is the only way to the regeneration of the world.
     But our writers have treated of other things also, in various fields of religious instruction. For the reader today-whether he be on the battle front or on the home front-welcomes such instruction, especially if it elevate his thoughts to the realm of Divine and spiritual things, to a reflection upon the ways of a beneficent Providence, and to that other life where all things turn out well for those who love their God, their neighbor, and the uses of peace.
     This consideration points to our maintaining a balanced diet in our pages. There are still many things to be written that will shed the light of the church upon the conditions attending warfare, and upon the difficult period of convalescence and readjustment that will follow the cessation of the conduct. But our writers will also speak of other things. For the day-by-day work of the church must go forward, ministering to the needs of the adult and the rising generation, promoting the understanding of Divine Revelation, and inspiring to its ultimation in the uses of the spiritual and the natural life.
     Respectfully submitted,
          W. B. CALDWELL.

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     CORPORATION OF THE GENERAL CHURCH.

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF NEW JERUSALEM, INCORPORATED, TO THE JOINT COUNCIL.

     Since my report to the Joint Council dated February 1, 1944, the following have become members of the Corporation:

     Carl Hj. Asplundh,
     Raymond H. Synnestvedt,
     Andrew R. Klein,
     Kenneth P. Synnestvedt,
     Norman Synnestvedt.

The following member has died:
     Guernsey A. Hallowell.

The total membership is now 135.
     During the twelve-month period covered by this Report, there have been four meetings of the Executive Committee. As usual, the financial affairs of the General Church occupied most of the attention of the Committee, and the Treasurer's detailed report covers this,
     Other matters which were considered were: The shortage of local school and Academy teachers: radio work; the work of the Adult Education Committee; and salaries of General Church Ministers. A committee on the Ministerial Salaries was appointed by the Bishop.
     Among other subjects considered were: Pastoral visits, both in the United States and in Canada; and the establishment of the "Roll of Honor Memorial Fund," as reported in the November, 1944, issue of NEW CHURCH LIFE.

     Respectfully submitted,
          EDWARD H. DAVIS,
               Secretary.

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     MILITARY SERVICE COMMITTEE.

     THE ROLL OF HONOR.

Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)

     LIEUTENANT RICHARD ALVIN WALTER, Bryn Athyn, Pa. United States Army Air Corps. Killed on the Asiatic Front, October 18, 1942,
     FLYING OFFICER LAURENCE THEODORE IZZARD, Toronto, Ontario. Royal Canadian Air Force. Missing in Action, December 8, 1942.
     SERGEANT PILOT RALPH ROSCHMAN HILL, Kitchener, Ontario. Royal Canadian Air Force. Killed on active service in Wales, February 9, 1943.
     FLYING OFFICER WILLIAM GEORGE BELLINGER, Windsor, Ontario. Royal Canadian Air Force. Missing in Action.
     LIEUTENANT JUSTIN HUGH DAVIS, Bryn Athyn, Pa. United States Army. Killed in line of duty at Camp Shelby, Mississippi, October 27, 1943.
     SERGEANT KENNETH VON WALDECK PRICE, Bryn Athyn, Pa. United States Army Air Corps. Missing and officially presumed dead, November 15, 1943.
     FLYER BERTIL GUSTAF LINDEN, Stockholm, Sweden. Air Force of the Swedish Army. Lost when plane forced down at sea near Stockholm, January 7, 1944.
     ENSIGN OSWALD EUGENE ASPLUNDH, JR., Glenview, Illinois. United States Naval Air Corps. Accidentally killed while on active service at Quonset Point, Rhode Island, April 22, 1944.
     SERGEANT JAMES MARTIN BUSS, Durban, Natal, South Africa. Royal Durban Light Infantry. Killed in action in Italy, May 7, 1944.
     CAPTAIN LYMAN STEVENS LOOMIS, Zanesville, Ohio. United States Army Air Cops. Killed while on active service in China, June, 1944.
     LIEUTENANT ALLEN WILLIAM KUHL, Kitchener, Ontario. Royal Canadian Army. Killed in action while serving with the Royal Welsh Fusiliers in France, July 17, 1944.
     LIEUTENANT KEITH C. HALLIDAY, Scotland. British Airborne Light Artillery. Killed in action at Arnhem, Holland, September, 1944.
     PRIVATE JEREMY LEONARD, Montclair, New Jersey. United States Army Medical Corps. Killed in action in Germany, November 16, 1944.

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     OUR MEN AND WOMEN IN THE SERVICES.

     AUSTRALIA.

Heldon, Tpr. Lindthman,
Heldon, F/O Norman,
Heldon, F/O Sydney,
Kirsten, W/O Theodore,
Taylor, Sgt. Thomas D.

     CANADA.

     Kitchener.

Bellinger, F/Lt. Alfred G.,
Bellinger, Wren Elaine,
Bellinger, Leigh R., W/T,
Bellinger, Pvt. R. Paul,
Bond, P/O A. Thomas,-P.O.W.,
Bond, P/O J. W.,
Bond, Sgt. Lillian D.,
Dicken, Sapper W. J.,
Evens, Tpr. John, Honorably discharged,
Evens, P/O Reuben J.,
Evens, Gnr. Robert A.,
Glebe, L.A.C. Donald G.,
Hasen, Sgt. Alfred H.,
Heinrichs, Sgt. Henry,
Heinrichs, Sgt. Philip O.,
Hill, P/O. Leonard E.,
Hill, Sgt. Murray E.,
James, Pvt. Cecil J.,
Knechtel, Lt. Robert G.,
Nail, L.A.C. Keith E.,
Roschman, O/Smn Richard, Schnarr, F/O Joffre G.,
Schnarr, Lt. John G., Honorably discharged,
Scott, Pvt. Herbert G.,
Scott, L/Cpl. Joseph P.,
Steen, F/O A. Howard,
Steen, Sgt. George K., Honorably discharged,
Stroh, A.C. 2 Leon F.,

     Toronto.

Anderson, O/Smn. Robert P.,
Bellinger, Sgt. Pilot Donald F., Demobilized,
Bellinger, F/O John H.,
Campbell, Lieut. Stella, W.R.C.N.S.,
Carter, F/O Orville A.,
Fountain, Sgt. Arthur A.,
Fountain, Cpl. Thomas J.,
Jesseman, Dvr. Edward,
Jesseman, L/Cpl. Leonard,
John, L.A.C. D. Haydn,
Longstaff, Pvt. Fred M.,
Parker, F/Lt. Sydney R.,
Raymond, L.A.C. J. E.,
Richardson, L.A.C. David K.,
Scott, L/Bombdr. Bruce H.,
Scott, Cpl. Ivan R.,
Scott, F/O Robert G.,
Strowger, Mrs. Arthur R.
White, Pvt. Charles B.,

     Elsewhere in Canada.

Evens, Sgt. A. Leslie, Alberta,
Evens, F/Sgt. Norman W., Alberta,
Evens, A.C. 2 W. E.,
Frazee, Cpl. John E., B. C.,
Frazee, L.A.C. Keith I., B. C.,
Funk, Sgt. Henry,
Funk, Sgt. Jack,
Hamm, Harold E., A.B., Ont.,
Hamm, John E., C.S.N., Ont.,
Miller, A.W. 2 Leona J., British Columbia,
Starkey, Sig. Healdon R., British Columbia,
Stewart, L.A.W. A. Elsie, Manitoba.
Sutherland, Sgt. A. Percy,
Timmins, Pvt. James H., P. Q.


     ENGLAND.

Appleton, Eric D.,
Appleton, L.A.C. Roy,
Boozer, Cftn. A. E.,
Boozer, L/Sgt. Donald,
Briscoe, Miss Irene G.,
Caldwell, Lieut. William T.,
Clennell, A.C. 2 Gordon,
Cooper, A.C. 2 Garth,
Dale, Tpr. Keith B.,
Dawson, F/O Geoffrey P.,
Finley, L.A.C. H. Michael,
Greenhalgh, Sgm. Colin M.,
Jones, A.C. 2 Harold C.,
Lewin, John, O/Seaman,
Lewin, Olive, N.A.A.F.I.,
Lewin, Ronald,
McGill, A/B Andrew J. J.,
Morley, F/O H. K.,
Morris, Lieut. David,
Motom, Tpr. Alvin,
Motom, Lt. John,
Notermans, Helene J., A.T.S.,
Tilson, Sgt. B. V.,
Tilson, 2nd Lt. R. J.,
Tinker, Harry, Honorably discharged,
Wareing, Lt. Philip F.,
Waters, A.C.W. 1 Beatrice A.,
Waters, Lt. Comdr. Gilbert O.,
Waters, Lt. Michael T.,
Waters, Tpr. Philip A.,
Waters, A.C. 2 Ronald D.,
Waters, A.C.W. 1 Sylvia M.

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     SOUTH AFRICA.

Braby, Capt. Horace C.,
Braby, Lt. J. Septimus,
Buss, Cpr. Bryan H.,
Buss, Delville C.,
Buss, Pvt. Ronald W.,
Churches, A/M J. A.,
Cockerell, A/M Dennis,
Cockerell, Sig. John,
Cockerell, A/M Neville, Cockerell, A/Cpl. Peter,
Cockerell, A/M P. Graham,
Cowley, Lt. Robert W.,
Cowley, Sgt. W. S.,
De Chazal, P/N Miss D. S., Honorably discharged,
De Villiers, Gnr. D. B., Honorably discharged,
Fraser, Cpl. R. F.,
Gardiner, Lieut. J. O.,
Gibb, Air Sgt. J. E., Honorably discharged,
Hammond, Lieut. A. N.,
Hammond, Lieut. Harry B., Indefinitely released,
Hammond, S/Sgt. V. R.,
Howson, Major Maurice G.,
Lowe, John,
Lowe, P/N Miss S. F., Honorably discharged,
Lowe, Major Walter G.,
Lumsden, P/N Miss B. Penelope, Honorably discharged,
Lumsden, Lt. F. H. D.,
Lumsden, Cpl. John M.,
McClean, Sgt. Major A. P. D.,
Parker, Cpl. S. F.,
Pemberton, W.O. II G. Guy,
Richards, Pvt. Walter, Honorably discharged,
Ridgway, Cpl. A. E.,
Ridgway, Cpl. C. R.,
Ridgway, Pvt. Durham,
Ridgway, Cpl. H. A.,
Ridgway, A/M. L. A., Honorably discharged,
Schulz, Pvt. C. D.,
Venton, L/Cpl. Keith G.

     Prisoners of War.

Bamford, Pvt. Frank D.,
Ridgway, Lt. Brian M.,
Ridgway, Cpl. Colin B.,
Ridgway, Lt. Colin O.,
Ridgway, Sig. G. M.


     UNITED STATES.

     Bryn Athyn.

Alden, T/3 Guy S.,
Alden, Pfc. Helen B.,
Alden, Pvt. John H.,
Alden, Pfc. Karl R., Jr., Honorably discharged,
Alden, Robert,
Alden, Sgt. Theodore S.,
Alden, William B., S. 1/c,
Allen, Cpl. Ralph E.,
Asplundh, Pvt. Edw. Boyd,
Behlert, T/5 Harris L.,
Behlert, Pvt. Thomas L.,
Bostock, T/5 Conrad,
Bostock, Sgt. Edward C., Jr.,
Bostock, Pfc. Robert M.,
Brown, Pfc. William E.,
Caldwell, Jeannette P., A.R.C.,
Carpenter, Lt. Philip S. P., U.S.N.R.,
Carswell, Elaine, S.K. 3/c,
Carswell, Pvt. Louis D.,
Childs, Edith W., A.R.C.,
Cole, Pfc. Dandridge M.,
Cole, Capt. William P.,
Conner, Pfc. Wilson Bennett,
Cooper, Pvt. Denis,
Cooper, Pfc. Geoffrey,
Cooper, Colonel Philip G.,
Cooper, Lt. Rey W.,
Cooper, Cpl. Theodore F.,
Cowley, Sgt. William J.,
Cronlund, Lt. Elizabeth G.,
Cronlund, Lt. Philip R., U.S.N.R.,
Cross, Ensign Edgar G., II,
Daly, Lt. Jean,
David, Dandridge M. K., S. 2/C,
David, Ensign Warren,
Davies, S/Sgt. John G.,
Davies, Sgt. Philip T.,
Davis, Joan, A.M.M. 1/c,
Davis, Sgt. Richard L.,
De Charms, Capt. Richard, U.S.N.R.,
Deigendesch, Paul H., S 3/c,
De Maine, Lt. Henry M., Jr.,
De Maine, S/Sgt. Robert E. L.,
Doering, Capt. Andrew A.,
Doering, Capt. John A.,
Doering, Lt. Karl W., U.S.N.R.,
Dunlap, Lt. (jg) Henry R.,
Echols, Lt. John C.,
Edmonds, Ensign Donald,
Field, Captain George A.,
Fine, Pfc. Raymond F.,
Finkeldey, Pfc. John F.,
Finkeldey, Lt. Philip,
Gansert, T/5 Otto Gideon,
Genzlinger, Robert G., R.T. 2/c,
Glebe, Ian, S 2/c,
Glenn, Lt. Alfred M.,
Glenn, Lt. Ernest Bruce,
Gyllenhaal, Pfc. Charles P.,
Gyllenhaal, Lt. Hugh A.,
Gyllenhaal, Lt. (jg) Leonard E.
Hamm, Lt. Linda,
Heaton, S/Sgt. George B., Jr.,
Heaton, Pvt. M. Claire,
Heilman, Anthony W., Ph.M. 1/c,
Hilldale, Pvt. James D.,
Hilldale, Cpl. Thomas A.,
Homiller, Lt. William,
Howard Ensign John,

182



Hyatt, S/Sgt. Edward D.,
Hyatt, Lt. Kent,
Johns, Lt. Col. Hyland R., Honorably discharged,
Johns, Hyland R., Jr., S 2/c,
King, Pvt. Louis, Honorably discharged,
Kintner, Lt. Col. William R.,
Larson, Pvt. Fred A.,
Lyman, Russell S., M.M. 1/c,
Mansfield, Pvt. Robert R.,
Nilson, Capt. Gunnar N.,
Odhner, T/5 David S.,
Odhner, John Durban, A.S., Honorably discharged,
Odhner, Julian H., S. 1/c,
Odhner, Lt. Loyal Daniel,
Odhner, Oliver R., S 3/c,
Odhner, T/Sgt. Ray S.,
Odhner, Lt. Sanfrid E.,
Olds, Jonathan, R.T. 1/c,
Pitcairn, Lt. Garthowen,
Pitcairn, Cpl. Joel,
Pitcairn, C/M John P.,
Pitcairn, Ensign Lachlan,
Pitcairn, Pfc. Michael,
Pitcairn, Lt. Nathan,
Potts, Lt. John W., Honorably discharged,
Powell, Capt. Oliver I.,
Price, Donal, F. 1/c,
Redmile, Pvt. Thomas, Honorably discharged,
Rose, Lt. John W.,
Rose, Pvt. Roy H.,
Rose, Cpl. Stanley,
Rosenquist, Cpl. Henry,
Schiffer, Sgt. Charles, M.,
Schnarr, Lt. Arthur W.,
Schnarr, Donald B., B.M.,
Schnarr, Pfc. Eugene C.,
Schnarr, Ronald, S.F. 3/c,
Simons, Lt. David R.,
Simons, Lt. Hilary Q.,
Smith, Gaylor F., S. 1/c,
Smith, Cpl. Gordon B.,
Smith, Pfc. Ivan K.,
Smith, Pvt. Oliver Minard,
Smith, Virginia,
Smith, Sgt. Weston L.,
Synnestvedt, Cpl. Fred H.,
Synnestvedt, Lt. Huard I.,
Synnestvedt, John T., A.S.,
Synnestvedt, Sigfried, E.M. 3/c,
Umberger, Grant, A.S.,
Walter, Elizabeth, S.K. 1/c,
Walter, Capt. Robert E.,
Walter, T/5 Wm. H. S.,
White, Lt. Harry J.
Yerkes, Pfc. Earle.

     Chicago and Glenview.

Alan, Pvt. John D.,
Anderson, Sgt. Edward C.,
Anderson, Cpl. Irving,
Anderson, Cpl. Roland,
Barry, James F., M.M. 1/c,
Barry, Sgt. John,
Brewer, Pfc. Winton I.,
Brown, Pfc. Robert E.,
Burnham, Edwin, C. Sp., C.Sp.T.,
Burnham, Pfc. Roy M.,
Carlson, S/Sgt. Robert F.,
Cole, S/Sgt. Harold F.,
Cole, Sgt. Louis S.,
Elkins, Lois, Y 3/c,
Fuller, George, C.P.O.,
Fuller, Pfc. William,
Gladish, Lt. Donald G.,
Gladish, Pvt. D. Philip,
Gunsteens, T/3 Edmund Y.,
Hager, Pvt. Werner,
Henderson, Marcia,
Holm, Pvt. B. David,
Holmes, Harvey J., C.P.O.,
Holmes, Cpl. Kenneth,
Holmes, S/Sgt. Leslie B.,
Junge, Lt. Carl F.,
Junge, Ralph, A.S.,
Junge, William F., Cox.,
King, T/Sgt. John B. S.,
Kuhn, Capt. Raymond T.,
Lee, T/5 Cedric F.,
Lee, T/Sgt. Harold,
Lee, Pfc. Raymond E.,
Lehne, Lt. Stanford, U.S.N.R.,
McQueen, Pvt. Daniel B.,
McQueen, Lt. Kenneth,
McQueen, Muriel,
Melzer, Pfc. James,
Melzer, Pvt. Philip,
Melzer, Sgt. Roger,
Nelson, Lt. Gerald F.,
Pollock, Lt. Robert T.,
Reuter, Lt. Warren A.,
Rydstrom, Lt. (jg) Hubert O.,
Rydstrom, Capt. J. F.,
Scalbom, P. Jane, A.R.C.,
Smith, Capt. Arnold M.,
Smith, Lt. Edmund G.,
Smith, Gloria J., Sp. T. 2/c,
Smith, Renee, Sp. (S) 3/c,
Starkey, Pvt. George C., Honorably discharged,
Wille, Lt. G. King.

     Michigan.

Birchman, Pfc. Owen R.,
Childs, Pvt. Geoffrey S., Jr.,
Childs, Sgt. Walter C.,
French, Arthur W., B.M. 1/c,
French, Gerald M., G.K. 1/c,
French, Robert H., G.M. 3/c,
Lindrooth, T/Sgt. John F.,
McCardell, Pfc. Willard B.,
Peterson, Pvt. Philip H., Honorably discharged,
Peterson, Warrant Officer Wm. F.,
Walker, Ensign Marvin J.,

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     Philadelphia.

Cranch, Eliot, R.T. 1/c, Honorably discharged,
Glenn, Pvt. Curtis R.,
Heinrichs, Lt. Clara,
Iungerich, Alexander, C. Ph. M.,
King, Lt. Cedric S.,
Packer, E. W. Jr., G.M. 3/c.
Packer, Pfc. Robert E.,
Synnestvedt, Richard, S 2/c,
Von Moschzisker, Lt. Michael,
Westacott, Ensign Ethel B., Honorably discharged.

     Pittsburgh,

Acton, Pvt. A. Gareth,
Alden, Lt. Gideon T.,
Blair, S/Sgt. James E. Jr.,
Blair, Robert H., S. 2/c,
Brown, Lt. George P., Jr.,
Conn, Daniel L., S 2/c,
Ebert, Lt. (jg) Charles H., Jr.,
Heilman, Capt. Marlin Grant,
Horigan, Pvt. Walter Lee,
Iungerich, M.T./Sgt. Stevan,
Iungerich, Zoe,
Lechner, Lt. Frederic B.,
Lindsay, Capt. Alexander H.,
Lindsay, David P., S 1/c,
Lindsay, John G., A.S.,
McGaffic, Lt. H. R.,
Pendleton, Lt. Philip C.,
Schoenberger, Capt. Ulrich,
Schoenberger, Ensign Walter S.,
Stein, Cpl. Frank.
Uber, Ensign Arthur E., Jr.,

     Elsewhere in the United States.

Acton, Sgt. Stephen, New York.
Acton, Pvt. William H., New York.
Anderson, Pvt. Walter I., New Jersey.
Beal, Dale E., G.M. 1/c, Iowa.
Brickman, Sgt. Elmer G., Texas.
Bruser, Lt. Henry B., La., P.O.W.
Bundsen, Ensign Jerome, Calif.
Caldwell, Dawn, New Mexico.
Caldwell, Cpl. Neil V., New York.
Coffin, James Price, H.A. 1/c, Minn.
Coffin, Capt. Roscoe T., Maryland.
Cooper, Lawson P., A.F.D., A.R.C., Calif.
Cracraft, Pfc. C. H. Jr., Illinois.
Cranch, Ensign John E., N. Y.
Cranch, T/Sgt. W. E., Penna.
Crockett, Lloyd, A.S., Georgia.
Curtis, Lt. Mark T., Calif.
Davis, Lt. Charles F., Calif.
Davis, T/Sgt. Edward A., Calif.
De Maine, Capt. Philip B., Ohio,
Denys, Sgt. Raymond, Georgia.
Doering, Lt. Edward, Wayne, Iowa, Prisoner of War.
Dykes, G. Guthrie, S 2/c, New York.
Echols, A. M. Jr., S 1/c, Alabama.
Glenn, Theodore S., A.S., New York.
Grant, Major Fred M., Washington, D. C.,
Griffin, William T., E.M. 1/c, South Carolina.
Halterman, Pfc. J. Douglas, N. Y.
Hollem, Howard R.,
Ingersoll, Frank, F. MoMM 3/c.
Jackson, Russell S., S 1/c, Calif.
Joy, Lt. M. Fergus, Calif.
Kahmar, Pvt. George R.
Linaweaver, Pearl, A.M.M. 1/c, N. J.
Loomis, Capt. Lyman S., Ohio.
Merrell, Sgt. Frederick, Calif.
Merrell, Pfc. Stanley, Calif.
Moorhead, Pfc. Donald, Washington, D. C.
Nail, S/Sgt. George U.
Needer, Pvt. John H., Baltimore, Md.
Norris, John R., S 1/c, Ohio.
Posey, Lt. John A., Alabama.
Reuter, Lt. Marjory B., New York.
Rhodes, Leon S., S. 3/c, N. Y.
Rott, Sgt. T. F., New York.
Schoenberger, Herbert N., Jr., S 1/c, Louisiana.
Smith, Cadet Robert P., Allentown, Pa.
Smith, Sterling R., Sp. (Y) 1/c, Georgia.
Snyder, Donald, A.M.M. 1/c, Ohio.
Snyder, James F., U.S.N.R., Ohio.
Soneson, S/Sgt. Carl G., Erie, Pa.
Soneson, L. R., R/T 3/c, Erie, Pa.
Stebbing, Major Philip, Washington, D. C.
Stockham, Grant, A.S., Georgia.
Storey, S/Sgt. Ferrell A., Alabama.
Toedt, Sgt. Harry K.
Waddell, Seid., Arizona.
Wheeler, Cpl. Thomas W., Georgia.
Wilde, Commander John, New York.
Wille, Pfc. John H., Ohio.
Wilson, Joaquin C., Jr., E.M. 1/c, Missouri.
Wilson, John E., U.S.M.S., Missouri.

184


Church News 1945

Church News       Various       1945

     COLCHESTER, ENGLAND.

     January 19, 1945-Our Annual Sale of Work was held in December, and was very successful, as we raised over L44, which was a record. In these difficult times, it seems a marvel. A whist drive also helped.
     The School Closing again took the form of a tea for the children and entertainment by them for parents and friends. Besides recitations, they staged two very amusing plays, entitled. The Finding of Father Christmas and "Mr. Trot the Milkman." Prizes were awarded the children for good work and attendance.
     Christmas. On Christmas Eve, Sunday, December 24, we had Tableaux and carol singing. The scenes, which seem to improve each year, were very impressive, and the subjects were: 1. King Ahaz (Isaiah 7: 10-14); The Annunciation; Arrival at the Inn; The Shepherds and the Angel; Adoration of the Shepherds; Presentation to Simeon.
     At a very enjoyable service on Christmas morning, our pastor gave a splendid address to the children, who afterwards received gifts.
     New Year's-The last social of the Old Year was held on December 30. Mr. D. Balls being toastmaster. Toasts were honored to the "Church," our pastor responding, and to "Our King and Country," with a response by Mr. Alan Waters, read by Alan Waters Jr.; to "Absent Friends" with a response by Mr. Owen Pryke, and to "New Members," responded to by Brian Appleton, read by Mr. Sanfrid Appleton. There was also a toast in remembrance of our old friend. Mr. Horace Howard, who had recently passed to his heavenly home. He had served a use in our society for many years, and always retained a keen interest, though unable to be present at any meetings for some time.
     Mr. John Cooper proposed a toast to our pastor, with appreciative words for his work with us, and these were applauded by all present. We then closed this part of the program by joining hands and singing the song, As New Church Friends" to the tune of "Auld Lang Syne." Games, competitions, and songs followed, ending with the old dance. Sir Roger de Coverley. A happy time had been spent together. Our many thanks to the Kitchener and Toronto Societies for providing so much of the repast! Our tables did not look like wartime, The children had a social the following week. A number of adults came to tea and to entertain them, and a jolly time was spent in games and recitations. Mr. Sanfrid Appleton, in costume, sang "The Village Pump" and "When Father Papered the Parlor," creating great amusement for the youngsters. And so yet another happy time was spent together.
     F. B.

     HORACE HENRY HOWARD.

     On December 27, 1944, two days before his 89th birthday. Mr. Horace Howard passed into the spiritual world at his home in Colchester. He was born in London, England, on December 29, 1855, and was the second son of a Methodist lay preacher who was at that time closely associated with General Booth in the founding of the Salvation Army.
     Although brought up in the atmosphere of the Methodist Church, he could never accept the doctrines of that Church, especially in regard to the Trinity.

185


About the year 1890, a chance meeting with a lay preacher of the General Conference of the New Church was the means of his first introduction to the Doctrines of the New Church, and for a number of years thereafter he was active in the work of a Conference Society in South London.
     Some of the views held by New Churchmen at that time in regard to the non-eternity of the hells, and also the question of the Divine Authority of the Writings, created serious doubts in his mind, and a state of mental distress followed, which eventually led to his joining the Academy Church at Burton Road. The manner in which he was thus led was described by him in NEW CHURCH LIFE, 1907, p. 360, as follows:
     "While in this state, forcing myself to go to church one Sunday morning, I came to two roads-one leading to my own church, the other to the Academy Church at Burton Road. Here I heard a distinct internal voice saying, 'Why not go to the Academy Church?' It was so powerful that, after a moment's hesitation, I obeyed it. There was something pleasant and holy at the Academy Church which I had never felt before. The next Sunday I went again to Burton Road, and made up my mind to resign my old membership and join the Academy."
     For many years he was an active member at Burton Road. Later he joined the General Church, and was a loyal supporter and friend of the Rev. Andrew Czerny He moved to Colchester in 1927 and entered actively into the lax uses of the society there, being Librarian and Book Room Agent. His love of gardening led him to spend many happy hours with his old friend. Mr. Appleton, in keeping the church grounds in order.
     Mr. Howard loved to read and discuss the Writings of the New Church. He also read all the New Church periodicals and maintained an active correspondence with friends in many societies throughout the Church.
     In his last years he deeply appreciated the services of the Rev. Martin Pryke and the Rev. F. F. Coulson, and in his recent letters he often spoke of the spiritual value of these ministrations. Two days before his death he received at the hands of the Rev. Martin Pryke the administration of the Holy Supper-his last service of worship on earth in preparation for that glorious awakening in the spiritual world to which he had so long and so patiently looked forward.
     W. H.

     TORONTO, CANADA.

     The February meeting of the Ladies' Circle was held at the home of Mrs. R. S. Anderson. Mr. Gyllenhaal was present, and gave a very interesting address on The Affirmative and Negative Attitudes."
     The Forward-Sons met in more casual style than usual, and discussed current topics, not having their customary prepared paper. Mr. John Parker was responsible for a very good beef stew slipper.
     On the last Monday in the month. Theta Alpha met at the residence of Mrs. Lenore Bellinger, to continue the reading of Dr. Odhner's book, The Moral Life. Mr. Gyllenhaal had some difficulty keeping his hearers on the subject in band, as the reading seemed to bring so many topics into discussion, but it made for a pleasant and instructive evening.
     The gay feature of this month was the Valentine Party on February 16. The 54 guests arrived in a spirit of fun, and that always makes for a good party. The guests were introduced to each other by means of pictures pinned on their backs, these indicating that each person was one of a famous couple. In order to join the Gorand March which followed the reception, it was first necessary to find one's own identity, and then to locate the obvious partner. Virginia Reels, Treasure Hunts, and Valentine making followed, accompanied by a riotous noise. Later, spontaneous and unrehearsed dramatic portrayals of famous lovers were given.

186


These included, among other very touching presentations, Henry VIII and his many wives, Anthony and Cleopatra, Rapunzel with her Prince, and Jack and Jill who brought down the house as well as the pail of water. During rather fantastic square dances, each guest was given a portion of a Valentine, with the information that the person holding the other portion would be his or her supper partner. To the amazement of the refreshment committee, this resulted in a stampede on the unannounced buffet supper, which left the tables as clear as Mother Hubbard's cupboard.
     The committee for this occasion consisted of Mr. and Mrs. Frank Longstaff, Miss G. G. Longstaff, Mr. and Mrs. A. Scott, Mrs. Lenore Bellinger, and Miss Vera Craigie.
     This is an outstanding month, in that we can report the arrival of two new babies, a boy and a girl. The daughter of Mr. and Mrs. Ray Orr was born on February 4th, and the son of Mr. and Mrs. Hubert Raymond came on February 28th.
     We are able to mention that F/Lt. Sydney Parker has arrived in England from India, His next move should be in the homeward direction. Fred Longstaff, Jr., was in Toronto on embarkation leave, and took the opportunity of making his confession of faith during the Sunday morning service.
     Among the visitors we have had the pleasure of seeing in town this month were Mrs. Ruby Strowger, Miss Ida Bellinger, and Mrs. Nora Norman.
     Mrs. F. F. Gyllenhaal flew to Florida to visit her son-in-law and daughter, David and Zoe Simons.
     V. C.


     DETROIT, MICHIGAN.

     February 26, 1945.-There are two regular attendants at our services who have not as yet figured in our attendance statistics, and we think it high time they were given the recognition they deserve. We refer to Patsy, two-and-a-half-years-old daughter of Willard and Edith McCardell, and Bobby, two-year-old son of Leo and Freda Bradin.
     These two cute little "potentials" are receiving such good home-training that they sit through the entire service, showing remarkably little evidence of being tired or bored. We feel they must get something out of the sphere of worship, perhaps through the implantation of remains by the Lord, and from the presence of the celestial angels who are associated with little children, Certain it is that states of innocence and affection are aroused in us, and heaven seems just a little nearer, when Bobby and Patsy are with us. We are glad to give them this belated recognition of their faithful attendance, and of the hopes they engender for the future of our group.
     At our meeting on February 4th we had the pleasure of listening to the reading of a letter from one of our soldier members. M/Sgt. Jack Lindrooth, who wrote what he termed his "Annual Report" to our group. It proved to be a very interesting account of conditions in the wilds of India, where Jack has been stationed for more than two years. He has seen nothing of the excitement and glamor of war, but, as we understand it, has been kept very busy doing mechanical drafting and blueprint work. And while he has thus far escaped the dangers of shooting and bombing, he is forced to wage continual war on disease-carrying insects and the deplorable lack of sanitation; for that part of the world is disease ridden.
     Jack tells us that the only white people be encounters are British soldiers and tea planters, all the natives being black. Small wonder that he longs to be back in dear old Michigan. But in spite of all the bad and discouraging features of his assignment, he is performing his use to the best of his ability, and when be returns home he will he just as much a hero to us as though he had been in the thick of it on the firing line. We are with you, Jack, in the belief and hope that you will be back with us before next Christmas.

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In the meantime, let us hear from you again!
     One of our Navy boys, Arthur W. French, paid us a visit at our service on February 25th. Resplendent in his Warrant Officer's uniform, his face deeply tanned by sun and wind. Arthur proudly introduced us to the girl he is to marry on March 3rd, Miss Beulah B. Staples, a charming young lady whom we had not previously met. Arthur is awaiting assignment to a new ship, and making the best use of the intervening time. Our best wishes go with the young couple, and we hope to have the pleasure of seeing them again soon.
     W. W. W.


     DURBAN, NATAL.

     January 5, 1945.-So much has happened since my last report that I hardly know where to begin. In October, Halloween was observed with two fancy dress parties in the Hall. For the children 5 to 14 years. Theta Alpha arranged a Costume Party for Friday, October 27th, and for the adults the social committee gave a dance (in costume and masks) on Saturday, October 28th. These were well patronized and most enjoyable affairs. At the dance. Miss Eleanor Elphick won the ladies' prize as Aliena (As You Like It) and Lvall Ridgway carried off the gents' prize as The Hunchback of Notre Dame. Other entries worthy of mention were Mother Grundy (impersonated by Mrs. Elphick) and the Ghost, whose identity kept everyone guessing for four days (Mrs. Cowley).
     November was quiet, with only one social event,-an adult's social evening held on the 18th. Those who did not come missed a good time. The Treasure Hunt and Quiz were both exercising and searching, and after them came the Surprise. This was a full-figured "Shadow Show" produced by Mrs. Viola Ridgway, in which the players were Dr. Carver (Michael Ridgway), Nurse Blunder (John Elphick) and the "Patient" (Wilfred Waters).
     But in spite of all the hilarity of recent months the Society responded to the call of the Bazaar on December 2nd to the tune of nearly L80, and this amazing total does not include the Jumble Sale, which will he held for Native People in February.
     December is the month in which every thing seems to work up to a crescendo and then come to a full stop for the Summer recess. In this tropical climate it is most necessary for all concerned to have a rest, to gather energy to carry on in the year following. The `week before Christmas, therefore, doctrinal classes, ladies' morning class, and the men's meetings terminated, and on December 14th Kainon School held its closing exercises and entertainment.
     Kainon School-In the afternoon of that day a representative gathering of parents and friends met in the Hall. After a short address by Mr. Elphick on the subject of "Obedience and Loyalty," Miss Pemberton read a most satisfactory Report of the year's work, noting the difficulty involved when there are few children and many "Standards" to be provided for. The Prizes were presented by Mrs. Elphick. Miss Pemberton was then the recipient of a lovely bouquet of flowers from her little pupils. After the tea interval the audience was entertained with a programme of recitations and songs, which was much appreciated and applauded. Lastly, three short Plays were given by the children, and testified to the promising talent we have here in the younger generation.
     The casts of the two plays so creditably produced by Miss Pemberton were as follows:

     Snow White and Rose Red.

Snow White          Serene Schuurman.
Rose Red          Jennifer Bamford.
Bear and Prince     David Royston.
Dwarfs          Michael Dix and Malcolm Cockerell.

     Advice to a Caterpillar.

Alice               Serene Schuorman.
Caterpillar          Jennifer Bamford.

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     In the third play, "Fatima's Bracelet," produced by Mrs. Viola Ridgway for the Kainon ex-pupils, Naomi Schuneman took the part of Fatima, and Kareth Ridgway the part of Ali.
     The Recitations and Plays were given again in the evening to an appreciative audience.
     Christmas.-Our observance of the Advent Season began on Sunday, December 17th, with a Christmas Carol Evening arranged by the social committee and held at the home of Mrs. Viola Ridgway. This was a happy gathering of about forty-five persons, and after the singing of Christmas songs and carols around the piano, refreshments were served and the evening concluded with the game, "Gift Musical Exchange."
     The children of the society were entertained at a Christmas Party in the Hall on Monday afternoon. December 18th. Theta Alpha was in charge, and there was a record number of 35 youngsters present, all of whom were under the age of 12 years! After a programme of games, the children repaired to a sitdown tea of good things. Then came the surprise of the afternoon, when a very jolly Father Christmas entered and delighted the children with the gifts which he handed out from the illuminated Tree in the center of the Hall.
     The Christmas Services proved to be very happy occasions. The church had been artistically decorated by the young people with fern and evergreen and hydrangeas in pink and blue. And we were pleased to welcome on leave the following members of the Forces: Major Maurice Howson. D.F.C., A/Corporals Graham and Peter Cockerell, and A/M Dennis Cockerell. Major Lowe and Signaller John Cockerell, S.A.N.F., were not able to join us for Christmas, but they were in time to come to our service on New Year's Day.
     The service for the children on Christmas Eve was well attended, and the Tableaux, which followed in the Hall, impressed a large audience, which included a number of friendly visitors. The Scenes shown were: 1. The Annunciation; 2. The Meeting at Mary and Elizabeth: 3. The Wise Men; 4. The Shepherds; and 5. The Nativity. Our thanks are due Mrs. Viola Ridgway and her many helpers in this visualizing of the Christmas scenes. The Representation placed in the vestibule of the church was the efficient work of Miss Jessie Attersoll, and gave great pleasure to old and young.
     At the adult worship on Christmas morning the attendance again was excellent. The Revd. Elphick's address on this joyful occasion dealt with the general Christmas theme, being a summary of four previous sermons, and based upon the text. "Glory to God in the highest, and on earth peace, goodwill toward men. (Luke 2: 14.)
     During the Christmas services, appropriate musical selections were rendered by the choir, with solos by Mr. and Mrs. Garth Pemberton.
     The Christmas Communion Service was held on Sunday, December 31st, the sacrament being administered to about 30 communicants. At the service on New Years Day at 9.45 a.m., Mr. Elphick spoke on the text, "But Thou art the same, and Thy years shall have no end; the children of Thy servant shall continue, and their seen shall be established before Thee" (Psalm 102: 27, 28.)
     Our Boys on Active Service.-In my report of October 15, 1944 (March issue, p. 135). I mentioned Lieut. Bob Cowley's third crash, and stated that we had heard he had suffered serious burns. To our great relief we find that this is quite incorrect. Bob arrived in Durban in a Hospital Ship on Christmas Eve, and although the flying accident took place as far back as August 30th, and he has been in bed ever since then, he is looking remarkably well, and is most philosophical and cheerful. This week Bob is to be sent to Johannesburg for further treatment at the hands of a plastic surgeon.
     In addition to those mentioned before as being on leave in Durban for Christmas and New Year's, we hear that Lieut. Septimus Braby was also expected to arrive from Italy at New Year's, but at the time of writing he has not yet turned up.

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This is most disappointing for his wife, Maureen, who is eagerly looking forward to his meeting their little daughter (10 months), whom he his not yet seen.
     P. D. C.

     IN MEMORIAM.

     George Elliott Pemberton.

     Just a year ago, on April 1, 1944, Mr. George Elliott Pemberton passed into the spiritual world at his home in Durban in his 82d year, as recorded in the August, 1944, issue of NEW CHURCH LIFE.
     We had hoped to publish a photograph of Mr. Pemberton, but as the one expected has not been provided we would add to the previous obituary a further tribute to our friend, who was a foundation member of the Durban Society and in intimate association with the work of the Society, first under the leader-hip of Mr. A. S. Cockerell, and then under the late Rev. J. F. Buss and the succession of General Church pastors. He was Hon. Treasurer of the Society for over twenty-five years.
     In his Memorial Address, Mr. Elphick said of him: "He was a reader of the Doctrines of the New Church, and was apparently in the sphere of a quiet affirmation of their teaching. For he very seldom entered into a discussion of what might be termed 'technical detail.' And the uses of affirmation and quiet confidence are needed, both in the church and in heaven, to balance the other uses of reasonings concerning truth. Our friend was also a lover of gardening and plant life, and in this occupation and recreation the Doctrines tell us that 'good spirits are in the affection of gardening, in which, as it were, they fix their dwelling places.' (S. D. 4399). And so, in the awakening of his spirit to new and other surroundings, he will meet those who have gone before, and he will enter into the life of the real spiritual world, with its scenery, plants, gardens, cities, and country."
     Born at Agra, near Delhi, India, George Elliott Pemberton was the son of Mr. Fred Pemberton, Civil Engineer, and the grandson of General F. B. Pemberton, of the Indian Army. In childhood and early manhood he lived in England, and there he became associated with the Union Mail Line at Southampton, and in its service came to Durban in 1887. Staying with this Company after its amalgamation with the Castle Line, he successively held positions of Accountant. Auditor, and Acting Agent, until his retirement about twenty years ago. He then maintained his professional activities in a private capacity until shortly before his death. He was a quiet and retiring man, exceedingly methodical and conscientious in his work, which brought him esteem and confidence.
     On April 6, 1890, Mr. Pemberton married Lilla Cockerell, eldest daughter of the late Mr. and Mrs. Sydney Cockerell, who survives him. They were blest with a family of five: Agnes (Mrs. F. E. Gyllenhaal, of Toronto); Garth, the present Secretary of the Durban Society; Irene (Mrs. W. G. Lowe); Christopher Guy, who made the great sacrifice at Arras, France, in the last war and Sylvia, who is now in charge of the Kainon School. Mr. and Mrs. Pemberton celebrated their Golden Wedding on April 6, 1940. (The Adviser, April 8. 1944.)

     HURSTVILLE, AUSTRALIA.

     February 5, 1945.-At our last meeting for a social meal at the December monthly tea, the past or finished his series of addresses with one entitled. "Mirabilis: Swedenborg in the Spiritual World." Around that time our thoughts were fixed on Christmas, and the ladies, by holding their usual enjoyable party On December 7th, were again first in the social field.
     Christmas.-The children's Christmas service was held in the afternoon of the 17th, and a talk on The Wise Men" was given to them. For this occasion Mrs. Henderson prepared three Representations, showing the Shepherds in the Field, the Manger Scene, and the Wise Men on their Journey.

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After this service the Sunday School went into recess until February 4th. A party for children and adults were arranged for the Saturday before Christmas, and the program, as last year, consisted of tableaux, carol singing, Christmas tree, and refreshments.
     At the Holy Supper Service on December 24th the pastor delivered a sermon on "The State of the Lord at Birch," and at the Service of Praise on Christmas morning there was a short, extemporaneous address on the real significance of the Lord's Advent and the cause for rejoicing in it. Seasonal greetings from other societies in Australia were received with keen appreciation.
     Swedenborg's Birthday.-After the New Year Holy Supper Service on January 7th, the society went into recess until the 28th, when seventeen guests assembled at 6.00 p.m. to celebrate the 257th anniversary of Swedenborg's birth with the traditional banquet. Mr. Ossian Heldon was toastmaster, and the social committee did wonderfully on the catering front. A fine address, delivered by Bishop Acton in Bryn Athyn during the 250th anniversary celebration in 1938, and printed in NEW CHURCH LIFE, was read by the pastor. Toasts were honored to "The Church," "The Memory of Swedenborg," and "Absent Friends," and several impromptu ones as well. The sphere of this little gathering was intimate and happy, and all seemed glad to be meeting again after the short break. Services will he resumed on February 4th, and classes and teas will recommence at the beginning of March.
     There are several personal notes for this report.
     December 19th became an important day in the Ossian Heldon home as marking the addition of a little daughter to the family circle.
     After many years of service. Mrs. Fletcher has resigned from the staff of the Sunday School, and opportunity is taken here to acknowledge with appreciation her long period of work as a teacher. Her place will be taken by Miss Laurel Stephenson, and Miss Ruth Fletcher will be relieving teacher.
     Our Men in the Services.-Tpr. Lin Heldon is still stationed in Sydney, and F/O Sydney Heldon managed to get down again on a weekend leave in January. We hear that Sgt. Tom Taylor may be on leave shortly. But we have no idea when we shall see F/O Norman Heldon, our "ambassador" in England, or W/0 Theo Kirsten, still simmering gently in the Persian Gulf.
     W. C. H.

     ROCKFORD, ILLINOIS.

     Bishop de Charms visited the Rock- ford Circle last Fall, and started us off on a good year.
     The Rev. Ormond Odhner comes to Rockford twice a month for doctrinal classes, and once a month we have a church service. We are enjoying his being here and his ministrations very much.
     Our gatherings are held at the home of Mr. Axel Eklund. Before each class we have a potluck supper. Members attend regularly, and we often have guests at the doctrinal classes.
     E. F.

     MISSING IN ACTION.

     Lt. Edmund G. Smith, of Glenview, Ill., has been reported "missing in action in the Pacific war theatre on January 27, 1945." He was piloting a B-29, and his friends who were in the same raid state that his plane was seen to land safely in Japan.
     S/P Leslie Evens, of Benton, Alberta, has been reported "missing in action on January 22, 1945." Leslie was a sergeant pilot based in England. Our affectionate thoughts are with these men and their families, and we hopefully await better news of them.
     MILITARY SERVICE COMMITTEE.

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ANNUAL COUNCIL MEETINGS 1945

ANNUAL COUNCIL MEETINGS              1945




     Announcements




     BRYN ATHYN, PA., APRIL 9-15, 1945.

Monday, April 9.
     3.30     p.m.     Council of the Clergy.
     8.00     p.m.     Consistory (at the home of Bishop George de Charms).

Tuesday, April 10.
     10.00     a.m.     Council of the Clergy.
     10.30     a.m.     Educational Council. (Post-Conference of Summer School
               Course in Astronomy: Mrs. Robert M. Cole.)
     3.30     p.m.     Educational Council. (General Session.)
          Address: Rev. William Whitehead.
          Subject: "Post-war Aims for New Church Schools."

Wednesday, April 11.
     10.00     a.m.     Council of the Clergy.
     10.30     a.m.     Educational Council. (Work of the Educational Guidance
               Committee: Mr. Richard R. Gladish.)
     3.30     p.m.     Educational Council. (Post-Conference of Summer School
               Course in Ancient History: Dr. Wm. Whitehead.)
     8.00     p.m.     Educational Council. (General Session. Panel Discussion on
               "The Application of Swedenborg's Science to Classroom
               Instruction." Dr. Hugo Lj. Odhner, Miss Helen Maynard.
               Mr. Edward F. Allen.)
Thursday, April 12.
     10.00     a.m.     Council of the Clergy.
     10.30     a.m.     Educational Council. (Continuation of Panel Discussion on
               Swedenborg's Science.)
     3.30 p.m.     Educational Council. (General Session. Discussion of the
Normal School. Chairman: Bishop George de Charms.)
     7.30     p.m.     Supper for the Members of the Clergy.
     8.00     p.m.     Entertainment for the Teachers.

Friday, April 13.
     10.00     a.m.     Council of the Clergy.
     10.30     a.m.     Education Council. (Business Session.)
     3.30     p.m.     Executive Committee of the General Church. (Council Hall.)
     7.00     p.m.     Society Supper, followed by an OPEN SESSION of the Council of
               the Clergy. Address by the Rev. Ormond Odhner.
Subject: "Providential Leading Through Ultimates."

Saturday, April 14.
     10.00     a.m.     Joint Council of the General Church. (Council Hall.)
     3.30     p.m.     Joint Council Session (if required).

Sunday, April 15.
     11.00     a.m.     Divine Worship.



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MASTERS OR SERVANTS 1945

MASTERS OR SERVANTS       Rev. WILLIAM WHITEHEAD       1945


NEW CHURCH LIFE
Vol. LXV
MAY, 1945
No. 5
     "And there was also a strife among them, which of them should be accounted the greatest.
     "And He said unto them, The kings of the Gentiles exercise lordship over them, and they that exercise authority upon them are called benefactors.
     "But ye shall not be so. . ." (Luke 22: 24-26.)
     This strife among the disciples as recorded by Luke is noted also by Matthew and Mark. In the account given by Matthew, the mother of two of the disciples asked the Lord if her sons, James and John, might sit, the one on His right hand and the other on His left, in His kingdom. The ten were aroused with jealous indignation against the two brethren.
     Although James and John (as to the representation. by the apostles, of the Christian Church) in the good sense represented charity and the mod of charity in act, yet here, because their regeneration is spoken of, they represent the natural or unregenerate love of doing good to the neighbor. Such love expects to merit heavenly rewards for its good works. Those who are of such a character, the Arcana tells us, "do not know what the heavenly kingdom is, nor what the glory there, nor what love is, yea, nor what faith, in general not what good is, for they judge from things corporeal and earthy: and every delight of the body and its senses they call good, and pre-eminence over others they call glory. The love of the world and the love of self they call heavenly love, and the scientific rendered persuasive they call faith." (A. C. 10582.)

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     This claim that James and John should be established in a state of power over others was therefore rejected by the Lord, as it represented the hereditary evils and falsities of the Jewish Church. The wife of Zebedee, the mother of James and John, who made this request for her sons, represented this heredity which existed with those who were about to establish a new church. And because all the disciples, like their fellow Jews, thought of the kingdom of heaven as a place in which the natural man was in his glory, the Lord (in our text) says unto them: "The kings (if the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors."
     By "kings of the Gentiles" are here meant truths which rule in the understanding, but which, because they dominate, become falsities. By "Gentiles" are signified men in a merely natural slate, or men in the state before regeneration. True, such Gentiles may have something of faith in the understanding, and have at the same time lived a good life. (A. C. 916, 6289, 2590, 2597.) Or they may be of the class of upright men who are in charity without faith. (A. C. 2599, 2839e, 4988, 2594, 2590, 1992, 9192, 847.) But in both cases the term still applies to the thoughts and affections of the natural mind as distinguished from the thoughts and affections of the spiritual mind. Hence the "kings of the Gentiles" signify those leading truths which rule the natural mind, as well as those master spirits who sway the mass of natural men. For, in respect to persons, those leading men who rule others by convincing, directing and governing their understandings are signified by "kings."
     It is well known to readers of the Writings that in the representative worship of the Jews nothing came to be represented by a king but government from truth alone. We are told in the explanation of a passage in I Samuel (8: 11-18) that this was because kings represented truths which ought not to bear rule by reason that they condemned; therefore it so far displeased the Lord, that the people were blamed for it, and the nature of truth came to be described by the authority of a king.
     The "lordship then, which the "kings of the Gentiles" were said to exercise, was of a false and domineering quality from which real love to the neighbor was absent. It was the lordship, the dictatorship, the total domination through natural truth, by natural men over the natural man.

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     Hence the Lord instructed the disciples that the chief passion of the natural man,-the man who is as yet not of the spiritual church,-is the love of rule from the love of self, or the love of exercising lordship over those who have less truths and goods. Again and again the Lord had to rebuke His disciples for their jealousy and ambition as to which of them should be greatest in His kingdom. And even near the close of His life upon this earth, at the institution of the Holy Supper, at the very moment of partaking of the sacrament, they had to be taught that their natural self-love was in direct opposition to the love of humility and service, which prevails in heaven.
     And, as with the disciples, so with many of the early Church Fathers; so with the jealous and arrogant Greek theologians; so with the Roman legates and diplomats of the Nicene Council; and so with a multitude of kings and cardinals and scholars to this very day.
     Indeed, the desire to exercise arbitrary sway over the minds of other men through natural truth is instinctive with the natural man. Nevertheless, we are told that it was in the Divine Providence that "the Lord so disposed truths that they might be adapted to the comprehension and genius of those also who are not much in life, but in the doctrinal things of faith. For example," (says the Arcana), "they who are in doctrinal things, and not so much in life, do not know otherwise than that the heavenly kingdom is similar to kingdoms on earth, in that men become great by ruling over others, this delight being the only one with which they are acquainted, and which they prefer to every other delight; and therefore the Lord spake in the Word according to this appearance, as in Matthew: 'Whosoever shall do and teach, the same shall be called great in the kingdom of the heavens.' (5: 19.) And because even the disciples themselves had at first no other opinion respecting the heavenly kingdom than that of greatness and pre-eminence, as on earth, . . . and also had an idea of sitting on the right hand and the left of a king, therefore also the Lord replied according to their apprehension and their spirit, saving, when there was a contention among them as to which of them should be greatest: 'Ye shall eat and drink at my table in my kingdom, and shall sit on thrones judging the twelve tribes of Israel.' (Luke 22: 30; Matt. 19: 29.)

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For at that time they did not know that heavenly delight is not the delight of greatness and pre-eminence, but is the delight of humility and of the affection of serving others, thus of desiring to be least, and not greatest; as the Lord teaches in Luke: Whosoever is least among you all, the same shall be great." (9: 48.) Thus they who are in the science of cognitions, and not in the life of charity, cannot know that there is any other delight than that which results from pre-eminence; and because this is the only delight that is seated in their minds, and makes all their life, therefore they are utterly ignorant of the heavenly delight that results from humility and the affection of serving others-that is, the delight of love to the Lord and of charity toward the neighbor-consequently of the blessedness and happiness thence derived. This is the reason why the Lord spoke in adaptation to their infirmity, that thereby they might be aroused and introduced to good, so as to learn, and to teach, and to do it. At the same time He teaches the nature of greatness and pre-eminence in heaven. . . . These and the like are the appearances of truth of a lower degree; for they do become relatively great, pre-eminent, powerful, and of authority, seeing that a single angel has greater power than myriads of infernal spirits, yet not from himself, but from the Lord; and he has it from the Lord in the proportion that he believes that he has no power from himself, thus that he is the least." (A. C. 3417.)
     Such teaching concerning the reality and power of spiritual rule has, however, no meaning to the natural man of the modern world. Because of the increasing powerlessness of organized religion, the kingdom of man's mind has been seized by the overlords of natural knowledge: and the faith of modern man rests on the truths of Nature-on the planes of physical, civil and moral truth. Such subordinate truths, by being elevated and made more than they really are, have been made the universals of man's substitute for a religion. These natural truths have been arranged to support some theory or philosophy of science which has instilled doubt or denial of the five universals of spiritual truth;-those universals without which, the Writings tell us, the knowledges of the natural man can be of but little service to the rational man for understanding and growth." (H. H. 356:12.)
     The internal aspect of this state, by which men have deified the power of sensual scientifics, rests on the separation of truth from the good of life.

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In the abstract sense, men have seized upon those Divine laws of order or truths by which the Lord governs the universe as a king, and separated them from the Divine laws or goods by which He governs the universe as a priest. Natural truth is thus used to hold over and bind the consciences of men. This is done as with a weight of external authority and learning, so that the simple are awed and silenced by the sphere of their proprium. In this way, also, men s uses may be fettered by civil and moral truths as with a band of iron: so that uses are conceived, not in a sphere of freedom and illustration, but in slavery to the political and economic power of the State. This reign of force, which has filled the earth with violence and wrong, does not arise, however, from the mere lack of forms of evil order. The present state of the world springs not from defective government, nor from a lack of knowledge, but from the heart and mind of the natural man. Governments and science, in themselves, have failed as a substitute for religion. Governments and science, in themselves, have proved inadequate to the reformation and regeneration of men.
     When the Lord spoke of the "kings of the Gentiles," Tiberius was reigning as a mighty emperor over a civil order before which all gentile races bowed in awe and respect-an empire, which made the city of Rome synonymous with civilization. Yet the external blessings, which this order bestowed, were not those of liberty and reason. All ancient states were absolute, assuming to dominate every department of individual life, the state regarding itself as the end and aim of the life of every man, even finally to the demand for his worship. Both in very early times, and under the empire, citizens were made almost slaves to the state. And so debasing did this condition become, that, in the later days of the old empire, it apparently quenched all wish for a freer civil life. And although the new Christian religion created a reacting impulse that has to this day worked like a ferment to set men free, yet the notion of absolute dominion became embodied in Roman public law, whence we see it in later times asserting itself in the Roman Church and in mediaeval civilization to stamp its evil quality on the life of Europe to this very day-a day when men are engaged in a life or death struggle with the principle of absolutism.

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     The antagonism of the modern natural man to the claims of spiritual religion has led multitudes of those in gentile states to doubt about spiritual things, and has too often destroyed the truths of their simple faith. By means of reasonings and scientifics, urged with worldly cynicism and scorn, leaders of thought have sought to turn the minds of the Gentiles from a simple allegiance to the Lord in His Word, and thus to substitute a negative state for their general, vague perceptions of the truth. Such leaders are they of whom it is said: "The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against His anointed." (Ps. 112.)
     Nor have the leaders of the old Christian Church sustained enduring hope for the gentile mind. Although they have originated many new doctrines, written notable books, amended creeds through new interpretations, and attracted to themselves crowds of personal followers, yet the great mass of human beings steadily ebbs away from the smug and complacent institutions of official Christianity. A great leader of the Christian Church in England recently wrote:
"It is a fact in these islands that in the last twenty-five years the Church, its worship, its faith, its life and authority, has meant less and less to more and more people."
     The Writings speak of the gentile state as belonging to those who "have truth such as is contained in the doctrine of their church which they acknowledge, in which truth they have faith, whether it be true or not true. This truth, nevertheless, is what becomes good with them when it becomes of the will and thence of the life." (A. C. 6289.) Indeed, it is because the good from such truth is accepted by the Lord that the "kings of the Gentiles" are ever seeking that truth, so that they may destroy it. Thus today the world is filled with spiritual refugees, seeking rest and security for their souls. And, both in the Church and in the State, great judgments are now upon the world, because men have loved dominion and exercised lordship.
     But a distinction is made in our text between the "kings of the Gentiles who exercise lordship," and they that "exercise authority and are called benefactors."
     The benefactors who exercise authority are, in the abstract, the affections in the will of man, whether those loves be good or evil.

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In respect to persons, the kings are those who rule others by convincing, directing and governing their understandings. But the benefactors are those who control and sway others by the effects of a persuasive sphere upon their wills.
     A man may lord it over his fellowmen both as a king and as a benefactor. That is, he may exert a wrongful influence on both their understandings and their wills. He may do this by so spreading over them the sphere of his proprium-the peculiar forms of his thought, and the peculiar activities of his affection-as to lead them to think and act from him, instead of thinking and acting from their own clear understanding of things and their own right volition of them. He who forces the sphere of his own thought upon others, instead of leading them to assent to the truth from their own rational conviction of the truth, is called a "king." But he who so spreads the sphere of his own affection upon others in the conscious effort to persuade their wills, rather than induce them to act solely from a rational perception of the truth, he is called in the text one that "exercises authority" upon the Gentiles.
     Benefaction is the doing of good. That is good to a man which gratifies his love. Therefore, to discover and administer to the ruling loves of men is the aim of all who seek to obtain control over the people through the will of the people. This is the power of the natural man over natural men. By the power of persuasive spheres upon his will, man is pre-disposed to obey those who have divined his natural loves.
     To desire to sway the wills of others solely with a view to their own good, and without any selfish end, is a spiritual desire. This is to minister and serve, in genuine affection for the neighbor. This is an orderly thing, and may take place in an orderly way. But the true order of life-the order of a true civilization-is that man should act in freedom according to reason. Thus the only orderly way to reach and move the will of man is through the rational faculty. This is by truth from without disposing the will, thereby reforming it, so that the Divine Good may be received from within. Hence those who desire to sway the will of others should only do so through the power of truth. Thus, in the Church, only through the power of the Divine Truth in the Word are
we to approach men, that their will may be induced to obey the truth which their understanding clearly sees to be the Lord's truth.

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This is the nature of spiritual rule from the Lord. But they who "exercise authority" upon the Gentiles,-they who sway the wills of others by persuasive spheres for some selfish end-rule them from self.
     The ends of men who wish to rule solely through persuasion are invariably, though often unconsciously, in some way selfish. It will be found that such men desire to have others think as they think, and will as they will, in order that they may make them do as they would have them do. In short, they wish to control their wills and understandings, that they may use them as instruments for their own purpose. Thus, by appealing to and favoring their ruling love, they gain authority over them. Never has the world been so influenced by the persuasive pressures of men and groups of men who are determined to control the actions of others by their skilful techniques of propaganda, addressed to the will, rather than aim at the enlightenment of minds, by which men might become capable of self-control. A modern psychologist, analyzing this social fact, has said:
ft is a conscious organized effort to influence human behavior through the instincts and emotions rather than through the truth itself."
     Indeed, this is in part why rulers and leaders in authority today often enjoy so extraordinary a power over natural men,-and this in the midst of a greater quantitative freedom than the world has ever witnessed. In the midst of unprecedented external freedom of movement, communication and intercourse, the will and understanding of the man who would be a rational and spiritual entity seem paradoxically condemned to a greater isolation than before. For he stands in the ever powerful stream of the loves of self and of the world. And only in the power of the Divine Truth can he stand against the persuasions of falsity and evil.
     The strife of the disciples as to which of them should be the greater is but the reflection, in the life of the church, of the universal love of exercising lordship and authority over the neighbor, and this especially beyond the bounds of use. This passion is to some degree in the heart of every wan and every woman. It manifests itself in the life of the family,-in the possessiveness that would deny the freedom of growth to our children or to our partners. It exists between friends,-even those who believe that they are unselfishly devoted to each other's welfare.

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It accompanies us in business and even in our pleasures. And, most of all, it finds its strongest citadel in the spiritual evil of self-righteousness-that self-deceiving vice which places the source of goodness in one's self, and thence regards the neighbor with contempt as one who is born an inferior to serve the chosen of the Lord. All of history-and all the weary world-strife of today-is filled with the misery created by the self-righteous in spirit. And it was to such that the Lord said:
"Woe unto you, scribes and Pharisees, hypocrites, for ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in. . ."
     And the Lord also said: "Do not ye after their works: for they say, and do not. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders: but they themselves will not move them with one of their fingers."
     And He also said: "But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve."
     There is no reservation or doubt in this saying. The members of the Lord's church are to be led by the Lord, and not by self or the world-to be led by the goods and truths, which are from the Lord, and, not by the evils and falsities which are from man. The false judgments of domineering truths or persuasive goods are to be displaced by true judgments from a dominion of love in use. For all the truths and goods of life are given, not for the display of "lordship" or the exercise of a little brief authority, but for service in use. "I am among you," said the Lord, "as he that serveth."
     Truly, in the genuine growth of the church, no really spiritual use will develop at the expense of the common good. For the interior uses of the church are not to domineer; the exterior uses are not to persuade.
     The uses, which provide that the Divine may be among a people, co-operating with the uses, which provide that justice, and morality be there, are mutually to respect the places, which are ordained for each use by the Divine Providence. And all uses are to be vitalized, not by the love of self, but by the love of the neighbor and love for the Lord. And if this law of spiritual unity be observed by each individual and each society-that is, if the individual and corporate evils of the men of the church be removed from the path of use-then the Lord may flow in and be present with all the power of the Divine in every use,-making each use the center of all influxes, so that the internal of each use may be full and strong, and the fruits of each use a blessing to the church and to society.

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     Such is the kingdom of God and its happiness and peace. Let us pray and work for the establishment of that peace. Let us pray for the peace of Jerusalem. Amen.

LESSONS:     Isaiah 53. Matthew 20: 17-34. H. H. 217, 218.
MUSIC:     Revised Liturgy, pages 462, 586, 487.
PRAYERS:     Nos. 95, 90.
FOUR HORSEMEN OF THE APOCALYPSE 1945

FOUR HORSEMEN OF THE APOCALYPSE       Rev. E. E. IUNGERICH       1945

     A Commentary.

     III. THE BLACK HORSE.

     THEY WHO WERE IN A CONTEMPT FOR TRUTH-THE BLACK HORSE,-HAVING AT HEART NO ACKNOWLEDGMENT OF GOOD AND TRUTH. BUT THE ELECT. WHO HAD BEEN IN THE SECOND STAGE ONLY HAD NOT LOST THE CAPABILITY OF UNDERGOING TEMPTATIONS VICTORIOUSLY-THE THIRD STAGE OF REGENERATION.

     Chapter VI: 5.-"And when He had opened the third seal, I heard the third animal saying, Come and see! And I saw, and, behold, a black horse, and he that sat on it had a balance in his hand." 6.-And I heard a voice in the midst of the four animals saving, A measure of wheat for a penny (denario), three measures of barley for a penny; and hurt not the oil and the wine."

     This third stage of "the desolation of the church as to good and truth" (A. C. 3655) is thus described in Matthew: "When ye therefore shall see, present in the holy place, the abomination of desolation spoken of by Daniel the Prophet, let him who reads attend.

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Then let them who are in Judea flee into the mountains let him who is on the housetop not come down to take anything out of his house. And let him who is in the field not turn back to take up his garment." (Matthew 24: 15, 16.)
     The "abomination of desolation" here mentioned is paralleled in the Apocalypse by the "black horse" and the low estimation in which the "wheat and the barley" are held; and the three admonitions in Matthew are paralleled by the two in the Apocalypse,-"not to hurt the oil and the wine," that is, "the celestial things of love and the spiritual things of faith." (A. C. 1071, 6377, 9780.) In Matthew, the celestial are advised to look solely to the Lord, which is to "flee into the mountains." that is, to love the Lord above all things and their neighbor as themselves. The spiritual, who are in the lesser good of charity,-"the housetop,"-are exhorted not to reason about the value of this good, and so bring it into doubt, since they would then succumb in the ensuing intellectual temptations. They who are in the good of truth, and who are thus eligible for the natural heaven, are bidden not to regard this good as less important than doctrinal dissertation (A. C. 3652), which is the "garment" not to be "taken up again."
     The words "spoken by Daniel the prophet" were: "In the midst of the week He shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations He shall make desolate, even until the consummation." (Daniel 9: 27.) This is prophetic of the Christian era, and of the failure of the Protestant revival of the reading of the Bible, since the overspreading of the heresy of faith alone then gave the deathblow to charity and love to the Lord. Though Daniel foretold this desolation as coming upon the Jewish Church, the reference to it in Matthew meant that the same fate would befall the Christian Church. Indeed, it will come upon all who have the Word, but flout its genuine message. This "desolation" is a vastation of the church as to the goods of love and the truths of faith, as the result of a cessation of love to the Lord and of a faith in Him. When the faith, which men exalt, is no longer one inspired by good, then charity or love towards the neighbor perishes, as well as the real acknowledgment of the Lord Alone.

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     Verse 5.-"And when He had opened the third seal." This third stage in the decline of the Christian Church was marked by a total inability to understand the Word. The dogmas put forth by that Church ever since the third century bear ample witness to this fact. Although this had been predicted in foreboding prophecy, yet no Church is preordained to founder. For any unfavorable prophecy, at its outset, is no more than an appraisal of a canker that is gnawing at its vitals even then; and if this can be arrested in time, it need not fatally overspread. Then let him who reads of the abomination of desolation attend, and heed the warning.
     "I heard the third animal saying." Such responses had come from the inmost heaven. The first one, from the "lion," which represented the power of Divine Truth, had shown that they who had not lapsed from the rectitude of the first stage of regeneration, and who were therefore called "the elect," were still resisting from the Divine Truth every tendency to backslide. The second one, from the `calf," which represented good in ultimates, showed that in the second stage of the deterioration of the church such good no longer existed. The third response, from the "animal whose face was like a man's," and which represented wisdom, called attention to the absence of wisdom, since there was no longer any truth, because good no longer existed. (A. E. 370.)
     "Come and see!" This is now the third appeal to heed and ponder.
     "And I saw, and, behold, a black horse." There was now a total destruction of all understanding of truth, meant by the "white horse," so that genuine doctrine could no longer be drawn from the Word. (A. E. 372; A. R. 312.) Following upon the perishing of good in the second stage, this third deterioration eventually leads to the fourth stage of the "pallid horse," when good and truth are actively supplanted by evil and falsity, so that all the intelligent circumspection that was represented by the "cherub like an eagle," which called attention to that stage, had disappeared. Indeed, the `black horse" and the subsequent "pallid horse" denote the way in which falsities successively afflict and then infest, after that vastation of the church as to good which was represented by the "red horse." (A. C. 3941:6; T. C. R. 179: B. E. 76.)

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     "And he that sat on it had a balance in his hand." There was now to be an appraisal of those who were in this third stage as to the esteem in which they held the truths of the Word. (A. E. 573; A. R. 312.) The Word itself is Divine Truth, but the understanding of the Word is according to the reader's state. One who is devoid of good will eventually lose all truth as well, and finally will perceive nothing of either good or truth in the Word.

     Verse 6.-"And I heard a voice in the midst of the four animals saying." This voice from the very center of the inmost heaven was the voice of the Lord. Its design was to protect His Word, as His Divine means of salvation to all men. And, inasmuch as this means stands forth without disguise in the naked passages of the Word, there must obviously be a resort to some method of protection other than that of enveloping them in dark sayings, as was the case with other passages of the Word. The method employed was shown to Swedenborg when he saw two youths who were angels seated beside some open sacks that were filled with silver in great abundance, which, to all appearance, could be taken out by anyone. The sacks filled with silver represented the natural sense of the Word, in which is the spiritual sense. The sacks being open, yet guarded by the angels, signified that anyone can draw forth cognitions of truth from the Word, but that care is taken lest anyone violate the spiritual sense wherein are sheer truths. Not far from the two youths were seen a harlot and a prostrate dead horse, these two signifying the falsification of truth by which all understanding of truth perishes. (T. C. R. 277; De Verbo 1.) These two, therefore, represent that which would falsify and violate unless the two angels kept guard.
     These contrasting pairs may be likened to the two angels and the two evil spirits, which are present with every man, who is thus kept in a spiritual equilibrium. Through the angels present with man, the Lord operates to protect man from a falsification and violation of the spiritual sense of the Word in its exposed situation in the naked passages of the Word. An automatic closing of the mind towards spiritual things is then permitted with those who, like the five foolish virgins, have become unfit to venerate them. They are seemingly withdrawn from the view of such as feel bored by the reading of the Word, or who deny that its unclothed passages set forth the pure spiritual sense, or who might then assert that something cryptic as there involved quite different from what the words plainly state.

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     For "the four animals or cherubs signify the Word from firsts in ultimates, and they are guards lest its interior goods and truths be violated. . . . That a guard is signified, is evident from what is here said, 'a measure of wheat for a penny, and three measures of barley for a penny, and hurt not the oil and the wine,' signifying that the estimation of good and truth is so slight that there is scarcely any; and this is provided by the Lord by men's at length not knowing any good, and thence not any truth, but merely what is evil and false. For they who know goods and truths can violate and indeed profane them, but they who do not know them cannot do so." (A. R. 314.)
     "A measure of wheat for a penny, and three measures of barley for a penny." The genuine good and the genuine truth of the church are thus declared to be of slight value to those who are in this third stage of perversity. (A. E. 374; A. R. 315.) For large amounts of wheat and barley, from which is made the bread that nourishes the body, and which therefore signify the goods and truths, which nourish the mind, are here said to be worth only a coin of minimal value.
     "And hurt not the oil and the wine." The Lord guards the holy goods and truths, which are interiorly latent in the Word, lest they be violated and profaned. (A. R. 316.) No injury is to be done to these goods and truths of the internal or spiritual sense. The oil and the wine are not to be hurt. Wheat and barley, because they require some preparation before they can he available, for food, signify such goods and truths of the Word as are in its literal sense, thus in its clothed passages. (A. E. 375.) But oil and wine, since they are immediately available to nourish man, denote the goods and truths of the Word that stand forth in its naked passages.
     Both oil and wine are administered in the Holy Supper, and this may be said to indicate man's need of the teachings in both the covered and uncovered passages of the Word, and his conjunction with the Lord when both are used worthily by him. For the wine may be said to symbolize man's attitude towards the truths and goods in the naked passages, where the essential things of religion are in view, while the bread may be said to symbolize his attitude towards the goods and truths of the clothed passages as able to stir the affections deeply, even though the Lord's guidance be felt rather than seen.

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The use of the directly nutritive oil in preparing the sacramental bread would then seem to imply a trust that the affections patently kindled by the message of the naked passages will further solicit affections from the clothed passages to be entwined with them.
     The clothed or covered passages in the letter of the Word were of use to both Jews and Christians. The Jews, whose goal was prosperity in this world, and the Christians, who counted on a physical bliss after death as a reward for any sufferings on earth, found many things in the clothed passages to allure them to worship in religious groups where the Word was exalted. The literal sense of the Word, together with the sacraments and other rites based upon the Word, had effected a salutary conjunction with the upright in the spiritual world. To both these groups this had been no more than a merely external bond; yet it had been indispensable, just as is a sound body before it contains a sound mind, or as are the semblances of a genuine union in marriage prior to the real conjunction of the minds and the souls of the two consorts. The state of man is natural, while that of spirits and angels is spiritual, but an external conjunction between the two is nevertheless possible by what are called "correspondences." With respect to both Jewish and Christian minds, the two worlds could be "together in affections, if not in thoughts." (A. R. 943e.)
     The natural thought of a communicant when he partakes of the Holy Supper will stir with him natural affections which that sacrament will then link to the spiritual affections evoked in the other world when the internal meaning of the bread and the wine is evolved before spirits and angels. If the celebrant, in consecrating and administering the elements, used only the words of the spiritual doctrine, no such spiritual affections would be evoked in the other life. (A. C. 4217; A. E. 260; A. R. 316e.) For in such a case the thought of the communicant would be immaterial and abstract, thus not of a nature to stir the natural affections with him nor would any spiritual sense be evolved thence to evoke spiritual affections in the other life. Even though the communicant well knows that "body" or "bread" and "blood" or "wine" arouse thoughts of the Divine Good and the Divine Truth, he should be peacefully content
to let his thoughts abide devoutly on the natural plane during the ceremony, and not strive to lift them to the heavenly overtones of the sacred elements. (A. E. 817.)

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His tacit cognizance that there are such overtones is sufficient to link the two worlds as to thoughts also. (A. R. 943e.)
     The Lord's protective guard about the unclothed passages of the Word, which present before men's thoughts the same spiritual theme that engages the attention of spirits and angels, operates to chill the affections of the unworthy. A distaste for this spiritual theme prevents the unworthy from making any effort to ponder over it. On the other hand, the Divine guard about the clothed passages led to the hiding of the same spiritual theme under their enigmatic and cryptic envelope. In the former case the affections needed to sustain the thought are being removed; in the latter, the thought needed to purify and elevate the affections is not awakened. For any conjunction of thought and affection, or of the understanding and the will, when either of the two is harboring what is unworthy, would link together things as opposite as heaven and hell.
     Among the statutes of Israel there was a prohibition against eating flesh with the blood thereof. This blood represented truth from the Word, but the flesh from which it had dripped would then have signified the spiritually dead proprium of fallen man,-his will of the flesh." The eating of the flesh with the blood would have depicted before the angels a profane mingling of the truth of the Word with the dead proprium of man. The angels, unable to bear such a spectacle, would have withdrawn, being unable to remain with the Israelites as salutary spiritual attendants.
     In the ensuing Christian Church, the Holy Supper was instituted by the Lord as its holiest sacrament, as the ultimate seal of introduction into heaven for those whose thoughts of the understanding were devoutly and worthily conjoined to the affections of their will. Of its two elements, the communion wine was called by the Lord His `blood," as representing truth from Him as the Word, whereas its bread, called His `body." symbolized, not anything dead, like the proprium of fallen man. but the Lord's Divine Proprium, and also the good thence proceeding which the regenerating man longs to receive.

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     When the Christian Church officially sanctioned false doctrines and condoned evil loves it was of Providence, in its guard against profanation, that the sacrament should not be observed according to the prescriptions in the Word. So, when the Papists no longer had the will to receive good from the Lord's Divine Proprium, and even maintained that their wilful behavior was a sacrosanct impulse conferred upon them by the Lord, the bread in their eucharist came to represent the same as the flesh which the Jews were forbidden to eat until it was drained of its blood,-that is, man's corrupt proprium. They were prompted, therefore, to separate the two elements, so that no one in their religiosity should take both. The wine, which the Catholic priests alone take in the eucharist, stands for truth profaned because separated from good; the bread, the only element administered to the laity, means good separated from truth and therefore perverted. Moreover, a merely corporeal or material idea of the eucharist has operated to exclude spiritual principles from a primary place in the Papist religiosity. (D. P. 257; A. E. 1054; A. C. 10044; S. D. 6059.) Such a separation of the elements, with a resulting invalidation of this sacrament, was permitted in Providence when the Papists came under the empire of the infernal love of dominion. For if they had then continued the practice of partaking of both elements, the same profane commingling which the Jews had been forbidden to represent in their ritual would have been seen round about Catholics in the spiritual world, causing the angels to depart from them. The bonds of consociation between heaven and Christendom would have been sundered at a time when a last judgment would have been premature.
     Among Evangelical or Protestant Christians, the holiness of the sacrament has been weakened by the use of manufactured wafers, as well as by the practice of cutting the bread into cubes with a knife (S. D. 2626-2627), in contravention of the Lord's mode of breaking it with His hands. The quite general use of unfermented wine obviously invalidates the sanctity of the second element. Their dogma of faith alone, which separates faith from charity as contributing to salvation, may be regarded as a permission of Providence, lest what is profane should be evolved before the angels whenever they celebrate the sacrament, which symbolizes the union of faith with charity when administered in the way prescribed in the Word.

     (To be concluded.)

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MUSICAL FORMS IN OUR WORSHIP 1945

MUSICAL FORMS IN OUR WORSHIP       BESSE E. SMITH       1945

     Sources and Origins.

     Among the men who have delved in ancient ruins, studied old manuscripts and still older carving in stone, murals and other paintings and sculpture, and among those who have lived with primitive peoples and learned the intention of their gathering together periodically, there is general agreement that no group of people has ever been without some form of worship, and that the arts of music, poetry, dancing, painting and sculpture owe their incipience to this human need.
     Little is known of the earliest music from secular history, either because it was not transcribed or that we cannot read the recording. Much more is known of the instruments played, as we have many pictures of them and a few ancient instruments preserved in museums. But it is recognized that vocal singing existed before any musical instruments, also that the first instruments were those of percussion, with little idea of pitch or consonance. These were associated with the dance. One form of song seems to have been used by all early peoples-that is, the antiphonal; but more about that later.
     From Divine Revelation we have information that antedates history. So let us turn to the Word and the Writings to learn what we can of the beginnings of worship music. In the Arcana Celestia we read:

     "The men of the Most Ancient Church had internal respiration, and no external respiration except what: was tacit. Wherefore they did not speak by words, as afterwards and at this day, but by ideas, as the angels do,-ideas which they were able to express by innumerable changes of the countenance and the face, and especially by changes of the lips." (A. C. 607.) "By such speech they were enabled to express more fully the sentiments of the mind and the ideas of thought than can possibly be done by articulate sounds or by sonorous words." (A. C. 1118.)

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"But among their descendants that internal respiration departed little by little; and when it ceased altogether, then external respiration, almost like that of the present day, gradually took its place; and with external respiration came the speech of words, or of articulated sound, into which the ideas of thought are determined." (A. C. 608.)

     The man of the Most Ancient Church felt only heavenly loves and perceived celestial ideas, and he needed not words to express them. But with succeeding generations there was a gradual falling away from this perfect state of innocence, and with this came the gradual development of the use of the lungs in external respiration, not tacit or silent as before. And with this must have come an expression of the affections of love in vocal sounds, and of the ideas of thought in words. But the proprium of man then began to assert itself, and he began to think of external, physical matter apart from celestial and spiritual things. Thus there was a great change. He wanted to speak of earthly things, which previously had meant to him only their spiritual counterpart. The earlier kind of speech was insufficient; but what was it that man needed first to express? Surely feeling, state, love or fear. Words are man-made, and come only as man invents them to express his need. He must certainly have first expressed feeling in vowel sounds, and thus he sang.
     We have often heard it said that the race developed as does the infant; and it is true of the babe that from birth he expresses his feelings; he makes his song. The mother soon learns which cry is that of hunger, or of discomfort, or merely a demand for attention. And soon the infant begins to express the complete happiness of innocence and physical well-being; he begins to gurgle and coo, to make sounds of affection when mother is near.
     The early songs of primitive people are like those made freely by a child of two or three years, too young to have been influenced by the songs of others. Such songs I have heard several times from children, when they had no thought of a listener, but were just contented and happy. The individual summarizes the evolution of mankind. As with the infant, so with the people of the Most Ancient Church. They began to use the voice with vowel sounds, expressive of various affections; and this is what makes song. For song is different from speech mainly in this, that the vowel sounds are sustained in song; and vowels are the sounds that express affections. Nor can we doubt that the men of the Most Ancient Church expressed love to the Lord in songs of worship, as well as affection for the neighbor in songs of mutual love.

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     Bearing upon this, let us note what is said by several writers on the subject of the first singing:

     Leon Gautier, a French poet, ascribes the primitive utterance of man to a religious impulse. He says: "Represent to yourselves the first man at the moment he issues from the hand of God, when his vision rests for the first moment upon his new empire. Imagine, if it be possible, the exceeding vividness of his impression when the magnificence of the world is reflected in the mirror of his soul. Intoxicated, almost mad with admiration, gratitude and love, he raises his eyes to heaven, not satisfied with the spectacle of the earth. Then, discovering God in the heavens, and attributing to Him all the honor of this magnificence, and of the harmonies of creation, he opens his mouth, the first stammerings of speech escape his lips-he speaks, ah no, he sings, and the first song of the lord of creation will be a hymn to God, his Creator."
     Elsewhere we read: "Among the pagan nations of antiquity, the singing of songs constituted a great part of religious worship. Yet no other nation made such an extensive use of music in their worship as did the Hebrews. This is the oldest and most natural of all the fine arts, and therefore is found among all nations, however ignorant of every other art." (Cyclopaedia of Biblical, Theological and Ecclesiastical Literature.)
     "Among Hebrews, Assyrians and Egyptians, music early attained a degree of perfection considerably higher than we meet in many nations of our own time." (Carl Engel, Music of the Most Ancient Nations.)
     "Vocal music, regarded historically, takes precedence by its antiquity of instrumental music. Even at the present time there are a few primitive peoples possessing a number of songs, yet almost entirely unacquainted with musical instruments." (Ibid.)

     It is known to us why the Hebrews excelled other nations in the use of music in worship. They had this by tradition from the Ancient Church, in which the sacred songs were inspired from heaven, as was later the case in the Jewish Church. (A. C. 8261.)
     That singing preceded instrumental music seems entirely logical and natural. The human voice was created by the Lord; it is one of the miracles of the body, closely linked with the mind and the spirit; musical instruments do but emulate the sounds of the human voice, and they are man-made inventions. A child of three or four years will spontaneously match a true-pitched tone that is sung by another. To a child that has but a slight knowledge of song it seems innate that, having experienced an affection of gladness, he will pour forth a song of his own, perhaps high and soaring, perhaps low and tender.

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May we not regard his voice as given to him, first of all, that he may sing songs of praises to his Creator?
     It seems strange that the first mention of music in the Word is of instruments, when yet all historians agree that song came first. But we know that history is not the purpose of the Heavenly Father's Book; but the words are correspondential and representative when we read in Genesis 4: 21: "And Jubal was the father of everyone that playeth upon the harp and organ." The explanation of these words in the Arcana Celestia reads:

     "In this verse it treats of the spiritual things of faith, here expressed by the 'harp and organ.' By stringed instruments, such as harps and the like, are signified the spiritual things of faith. Similar instruments, and also the singing, in the worship of the representative church, represented nothing else, and it was on this account that there were so many singers and musicians, the cause of this representation being that all heavenly joy produces gladness of heart, which was testified by singing, and in the next place by stringed instruments that emulated and exalted the singing.
     "That singing and that which resembles it signifies what is spiritual, has been evident to me from the angelic choirs, which are of two kinds, celestial and spiritual. The spiritual choirs are easily distinguished from the celestial by their vibrant singing tone, to which the sound of stringed instruments can be likened.
     "The most ancient people referred what was celestial to the province of the heart, and what was spiritual to that of the lungs, thus the spiritual to whatever pertained to the lungs, as the voices of singing and things like them, and therefore the voices or sounds of such instruments.
     "That such things are meant by this verse may be known from this, that it is the Word of the Lord, in which there would he no life if it were merely narrated that Jubal was the father of everyone that playeth upon the harp and organ; neither is it of any use to anyone to know this." (A. C. 418.)
     "The harp is a stringed instrument, and therefore signifies spiritual truth; but the organ, being intermediate between a stringed instrument and a wind instrument, here signifies spiritual good." (A. C. 419.)

     In this statement we find the human voice and the musical instrument placed in their true relation, the latter "emulating" the former. In this connection we should note that the stringed instruments mentioned in the Word were played by plucking the strings, and the discrete sounds thus produced corresponded to spiritual things, whereas the continuous sounds produced by wind instruments corresponded to celestial things.

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Stringed instruments played with the bow, like the violin, had not yet come into use, and the sounds produced by such instruments may be both discrete and continuous.
     In this same chapter of Genesis there is a passage that is often spoken of as Lamech's song: "Hear my voice, ye wives of Lamech, and with your ears perceive my speech." (4: 23.) And later in the same book: "Laban said to Jacob, Wherefore didst thou flee away secretly, and didst not tell me, that I might have sent thee away with gladness, and with songs, with tabret and with harp?" (Genesis 31: 27.)
     We may note that the tabret or timbrel (Latin tympanum), also called tambourine, was a small drum beaten with the hand. Because of its sound, we are told, it "corresponds to spiritual good, or the good of truth. For a drum is not a stringed instrument, nor is it a wind instrument; but as it is of leather, it is as it were a continuous stringed instrument: and also, because its sound is heavier and deeper than that of stringed instruments." (A. C. 8337.) There is much in the Writings to guide us in our use of musical instruments in worship.

     The Psalms.-The great songs of the Old Testament are the Psalms. Concerning them we read: "The Psalms of David are nothing but songs, for they were played and sung; and therefore in many places in the Word they are called 'songs.'" (A. R. 279.) They were Divinely inspired. "David did not speak the least word, but the Spirit of the Lord through him." (S. D. 2640.) "When the Psalms of David were being read, they were of such efficacy in heaven that some of the celestials could not but be astounded." (S. D. 335.) We have abundant reason to sing their Divinely given words in our worship.
     What kind of music did they sing with the Psalms in the Great Temple at Jerusalem?
     Primitive people usually sing a kind of chant, very simple, containing from three to six notes, many times repeated, having melody and rhythm, but little harmony in the voices, except that the women and the boys sing an octave higher than the men, and the instruments provide a somewhat elementary harmony. If they sing two balancing phrases in contrast, as we do in our two-line chant, they have made a decided advance.

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That would be like one of our single chants, but without any other voice than the melody. This is the best idea that I could gather from all authorities as to the way the Psalms were sung when they were first written. To quote:

     "We shall not be far wrong in concluding that Hebrew song was more or less a kind of musical declamation to a chant consisting of a few notes within a moderate compass, the accompanying instruments being mainly employed in marking the rhythm." "Some think that the instruments kept silent during the singing, and played during the interludes. Selah Higgion and such words, were thought to be directions for interludes, trumpet flourishes, hand-clappings and sweeping harp words. It is thought also that women were instructed in singing in the Temple, as we read in I Chronicles 25: 5, 6: 'All these were the sons of Heman, the king's seer in the Word of God, to lift up the horn. And God gave to Heman fourteen sons and three daughters. All these were under the hand of their father for song in the house of the Lord, with cymbals, psalteries and harps, for the service of the house of God.'" (Encyclopedia of Religion and Ethics.)
     "The truth that underlies the tradition is, that the collection is essentially the hymn-book of the second temple, and it was therefore ascribed to David, because it was assumed, as we can see clearly from Chronicles, that the order of worship of the second temple was the same as in the first temple, and had David as its father. As Moses completed the law of Israel for all time, before the people entered Canaan, so David completed the theory and contents of the Temple Psalmody before the Temple itself was built." (Encyclopedia Britannica.)
     As to the singing of the Psalms in chant form: "Chant is speech song, probably the earliest form of vocal music, It proceeds from the modulations of impassioned speech; it results from the need of regulating and perpetuating these modulations when certain exigencies require a common and impressive form of utterance, as in religious rites, public rejoicing or mourning. The necessity of filling large spaces almost inevitably involves the use of balanced cadences. Poetic recitation among ancient and primitive peoples is never recited in the ordinary level pitch of voice in speech, but always in musical inflections, controlled by some principle of order." (Dickinson, Music in the History of the Western Church.)

     This is the origin of the liturgic chant of ancient peoples, and also, by historic continuation, of the Gregorian melody of the Roman Church, from which comes our own chant, by way of the Church of England. It is a projection into modern art of the altar song of Greece, Judea and Egypt. A large measure of the impressiveness of the liturgic chant is therefore due to its historic religious association.

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The conception that is realized in the chant is that of music in subjection to rite and liturgy, its own charm merged, and, so far as conscious intention goes, lost in the paramount significance of text and action.
     Just a word now in regard to certain terms which are often applied to melody music or speech-song. Cantillation is a recitation dependent upon the rhythm and sequence of the words of the text, rather than upon the melody. It is influenced by the syntactical structure of the sentence rather than the metrical form of the musical phrase. In Oriental song, there is a certain practice which may have been common in the Jewish Church of the olden days, and which is extremely common in the modern synagogue. This is called "jubilation," and again "melisma." It is a long, wordless, tonal flourish as an expression of joy. It is thought to have been common in the early days of the Christian Church, in the spiritual song of an extemporaneous character. One writer suggests that it was associated with the "gift of tongues" which came to the apostles, and Paul approved of it as edifying to the believers. I once heard it long ago at a Negro camp meeting. Somewhat of melisma or jubilation was used by Whittington in the 29th Psalm on a long "Glory," also in "Grace be unto you" in four measures of the "Ah" in "Amen."
     The Israelites may be credited with a species of melody bearing less resemblance to our Christian hymns, with their measured rhythm, than to a song in which the varying meaning of the text is closely followed by the melody. Does not this at once remind you of our Whittington Psalmody?

     Antiphonal Singing.-The Greek word antiphon means literally to sound against. In church music it is the singing or chanting of one portion of a choir in answer or reply to another. The word Responsive or Responsorium is applied when a verse is spoken by one, and another is sung by many in response. An anthem (antihymn) formerly was a hymn sung antiphonally or responsively; now a prose composition, usually a selection from the Psalms or other parts of the Scriptures, set to sacred music. As to the history of this form of singing, we cite the following:

     "It is inferred from the structure of the Psalms, as well as the unbroken usage from the beginning of the Christian ear, that Psalms were chanted antiphonally or responsively.

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That form of verse known as parallelism-the repetition of a thought in different words or the juxtaposition of two contrasting thoughts forming an antithesis-pervades a large amount of Hebrew poetry, and may be called its technical principle. It is a rhythm of thought, an assonance of feeling. We find this peculiar structure as far back as the address of Lamech to his wives (Genesis iv), in the song of Moses after the passage of the Red Sea, in the triumphant ode of Deborah and Barak, in the greeting of the Israelitish women to Saul and David returning from the slaughter of the Philistines, in the book of Job, and in a large, proportion of the rhythmical, imaginative utterances of the Psalmists and Prophets. Whether, in the ancient Temple Service, this twofold utterance was divided between separate portions of the choir, or between the precenter and the whole singing body, there are no grounds for stating. Both methods have been employed in modern times." (Dickinson, Music in the History of the Western Church.)
     "The modes of singing the Psalms appear to have been multifarious. They were probably sung antiphonally, either by the priest and congregation, the divided choirs or the precenter and chorus. Other Psalms were most likely chanted by a choir, the refrain being taken up by the whole congregation. This undoubtedly was the case with Psalm 136, each verse of which ends with the refrain. 'For His mercy endureth forever.' There is also that dramatic refrain in David's lament on the death of Saul and Jonathan, `How are the mighty fallen!' To such reiterated exclamations there were probably set musical phrases in which either the whole congregation or the united choir of precenter and priests joined. There can be little doubt that a fixed tone formula was used for these passages, when we remember that the 'Hear ye, O Israel' is still sung in modern synagogues to a tune which is obviously based on some older and more primitive melody. Also, in the early Christian Church we find similar formulas for Amen, Hallelujah, Kyrie Eleison, and other parts of the Catholic liturgy-formulas that have existed for more than a thousand years." (Naumann, History of Music.)
     A fine evidence of choral antiphony is Philo's description of a congregational supper of an Israclitic sect, existing at Alexandria about the middle of the first century, A.D., and known as the Therapeutae. "They all stand up together and two choruses are formed, the one of men and the other of women, and for each chorus there is a leader selected who is the must honorable and most excellent of the band. Then they sing hymns, which have been composed in honor of God in many meters and tunes, at one time all singing together, and again answering one another in a skilful manner. The chorus of male and female worshippers, throughout the singing and the alternation of the melodies, makes a truly musical symphony, the shrill voices of the women mingling with the deep-toned voices of the men."
     "A song in praise of Pharaoh was arranged to be sung responsively by two groups at the great court festivals. It was constructed in parallel verses or lines, like the parallel lines of the Hebrew Psalms. It is the oldest surviving example of this form of poetry." (Breasted, History of Ancient Times.)

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     From the well-known letter of Pliny to Trajan (A.D. 112?), we learn that the practice of singing hymns antiphonally appears to have been established in the Bithynian Church at the beginning of the second century. Pliny writes:
"The Christians met before day to offer praises to Christ. These Christians rehearsed their Carmen Invicene alternately, as if in responsive songs, according to the ancient custom of singing in Jewish worship." He also spoke of responsive singing in the Syrian Church.

     Antiphonal singing was not used in the Latin Church until the second century, when it was introduced by Ambrose, Bishop of Milan, who compiled an antiphonary,-a collection of words to be sung antiphonally. The antiphonary compiled by Pope Gregory the Great in A.D. 590 is still used in the Roman Church. It also contained the music, and is said to have been chained to the altar of St. Peters. A copy of this was carried to England in the eighth century, and used in the Christian churches there.
     In the Lutheran Church, antiphonal singing has always been used. Luther, in a letter to the musician Senfel, wrote: "I do not know whether there exists a part-setting of the antiphon; ofttimes I have begun to sing this antiphon, and would much like to have it arranged for several voices."
     The music of Palestrina, the great composer of the sixteenth century, who wrote such dignified and elevating church music, was often sung antiphonally. This was the case with the music of Hymn 70 in our Liturgy, "Savior, Redeemer, God of Love."
     One further note as to the antiquity and persistence of antiphonal singing. The Copts, native Christians of Egypt, have preserved the racial features of the ancient pre-Islamic Egyptians, and in church still use their language. They have been left almost untouched by the conquering Greeks, Romans, Arabs and Turks. In a recent article by H. Courland, entitled "Notes from an Abyssinian Diary," he states that in Tigrai, northern province of Ethiopia, the people are Coptic Christians, an ancient sect, and that their ritual dancing and singing reach back to Biblical times. He describes a special service for young people: "Three bearded priests, with gentle Semitic faces, stood in white robes, shoulder to shoulder, and chanted a long prayer in the ancient Gez language, and the young people joined in responsively." (MUSICAL QUARTERLY, July, 1944.) And here is corroboration from the Writings: Swedenborg met Africans from Abyssinia in the spiritual world, and it was told him "that in that land there are many psalms made by a pious man, which are sung in their temples, which psalms were written in a style similar to that of the Word." (S. D. 5947.)

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     Divine Revelation on the Subject.-The responsive or antiphonal form is first mentioned in the Word in Exodus 15: 20, 21: "And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them, Sing ye to Jehovah, because exalting He hath exalted; the horse and his rider hath He cast into the sea."
     To me, this scene is like an outdoor service of rejoicing and thanksgiving, such as we held when we laid the cornerstone of the Cathedral. Philo, a Jewish historian (b. 30-20 B.C.), in his "Life of Moses," says: "On the shore the Hebrews formed two choruses out of the men and the women, and praised God. Moses struck up the singing of the men, and his sister the singing of the women. They were the leaders of the choruses."
     In the Arcana Celestia, we find the following explanation of the words: "And Miriam answered them. This signifies what is reciprocal, as is evident from the signification of answering, when it treats of the glorification of the Lord by singing, as denoting what is reciprocal. Among the ancients, in their sacred worship, it was customary to sing by choirs, namely, that there was one, or there were some, who answered, by which was represented a reciprocation and response, such as the church receives from heaven, and the heavens from the Lord. This is signified in Hosea, 'I will answer and sing to Him' (14: 8); and in Moses, 'Then sang Israel this song, Ascend, O fountain, answer ye upon it' (Numbers 21: 17)." (A. C. 8340.) See also I Samuel 18: 7.
     That reciprocation with the Lord and heaven was in the man of the Most Ancient Church, and it would seem most natural and logical that it should continue, at least in the externals of worship, in the Ancient Church, the Jewish Church, the Christian Church, and even more so in the New Church. From what is now revealed to us as to the origin of the style of the Word which lends itself to antiphonal singing and responsive reading, we have the deeper reasons for employing them in our worship.

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VISIT TO THE TRANSVAAL 1945

VISIT TO THE TRANSVAAL              1945

     A congregation of nearly 60 persons-adults and children-attended the morning service held on Sunday, October 8, 1944, in the home of the Rev. Timothy Matshinini, who is the Minister in charge of our group in Alexandra Township. This township is one of several large areas especially set aside for native homes, shops, schools and churches, outside of the "Golden City" of Johannesburg. And so this small group of people who are interested in the New Church and her Doctrines met together in a small room under a corrugated iron roof on a warm day. Yet they followed the service with the closest attention, and the singing and responses were hearty. It lasted from 11.30 a.m, until 1.20 p.m., and the service included three Lessons, an infant Baptism, a Sermon, and the Holy Supper. The Superintendent officiated, assisted by the Rev. Timothy Matshinini and Mr. Paul Sebeke. The Zulu Liturgy, compiled by the Rev. M. B. Mcanyana, and used at all of our Zulu Mission Stations, made the service conform to unity and ease.
     After an interval for lunch, a class was held at 2.00 p.m., and an opportunity was given for the asking of questions. These were incessant and searching. The Superintendent was almost put through a "Quiz," for the questioners knew their Bible, and in quick succession asked for explanations of many apparently contradictory passages. The meeting, however, was satisfied that the New Church, by its reliance upon what the Lord teaches in His Second Coming, can give satisfactory reasons for its faith and its understanding of the Scriptures.
     At 5.00 p.m., the "Committee" met with me to discuss the ways and means of continuing the project of buying a plot of ground in the Township, for the purpose of erecting a church building. For a number of years, Matshinini has granted the use of his house for the use of public worship, and although the members much appreciate what their minister and his wife have done for them, they anxiously aspire to more orderly conditions.

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For a considerable time they have been paying instalments on the purchase price of this plot, and thus far have paid out ?120, plus interest. The ground has to be legally transferred to them, and this is now being effected. Their effort in this matter is praiseworthy and needs encouragement. So it was with the Native self-help which erected the church building at Hambrook, Natal, and which had to be rebuilt after the ravages of a storm. But the members of the Society at Alexandra Township still have a long way to go before they realize their wish. Although they happen to be in that part of the Union-near Johannesburg-where costs are higher than in other places, still they are practising self-help. This is worthy of report, and shows that the Mission is trying to do all it can to help itself in very difficult times.
     Conference Mission.-The whole of Tuesday, October 10, was spent in the hospitable company of the Rev. and Mrs. Edwin Fieldhouse. Mr. Fieldhouse is in charge of the Mission of the General Conference in South Africa. We visited the Mooki Memorial College at Orlando. If it had not been for hindrances due to the war, all the buildings contemplated would have been completed, or nearly so. But wonders have already been accomplished by Mr. Field- house; and the Conference Mission has a really spacious and dignified center for its work. The Rev. and Mrs. Obed Mooki are stationed here. He is the son of the late Rev. D. W. Mooki, founder of the Mission, and the one who, in 1909, came upon a copy of The True Christian Religion on a secondhand bookstall. Here there is every facility for a Theological School, and that work will continue as soon as conditions allow.
     In addition, there is a Day School of 350 pupils with six Native Teachers. After recess, on the day of our visit, the pupils were drawn up in parade order on the school grounds, and Mr. Fieldhouse introduced me as the Superintendent of the `American' New Church Mission in this country. In my reply I expressed my pleasure in visiting their School and the College, and my hope that, as the children grew up, they would meet their own people of the New Church from other parts of South Africa-Basutoland, Cape Province, Natal, Orange Free State and Zululand,-with whom they could at once be friends, because the true New Church brings a common bond of friendship.

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(I wonder how the late Garth Wilkinson would have recorded such an experience in his book, The African and the True Christian Religion!)
     Following this call, we visited the School for the Blind at Ezinzelini,-another kind of Christian work,-and then the Municipal Buildings at Roodepoort, where Mr. Fieldhouse is Councillor. Through his experience in building the Mooki Memorial College, he has gained such useful knowledge of construction that he is introducing a new model of a house suitable for the Native Townships, and one which can be built on much more economical lines. One of these model houses is now in course of construction, and awaits the decision of the Roodepoort Council. If successful, the method can be followed in the construction of other buildings, such as churches, and so I have warned our group at Alexandra that, before they buy bricks, it would be well to await the outcome of this new venture at Roodepoort.
     Before leaving, I had the pleastire of meeting the two daughters of Mr. and Mrs. Fieldbouse,-Edwina (Mrs. L. E. Fitzpatrick) and Jean (Mrs. E. A. Weddell), whose husbands were away on active service. We had lunch with Edwina at Florida, and tea at Jean's in Mayfair.
     Pretoria.-Wednesday, October 11, brought me to Pretoria. Here I met Miss B. B. Taylor, one of our members who had visited the Durban Society on several occasions, and who, in 1934, stayed at Alpha when our headquarters was there. In the evening we met A/M Neville and Mrs. Cockerell, Cpl. Graham Cockerell, and his friend, Cpl. Van Wijk. Because of their military duties, this was the only time we could meet together, and we had much conversation on the Doctrines. It was not possible for me to change my Mission plans for the following Sunday, but on a future journey a Sunday should be reserved for our European "isolated receivers" in the Transvaal, and this I shall hope to do on my next visit.
     Johannesburg-Thursday evening brought me back to Johannesburg. I tried to contact Mr. and Mrs. Basil Braby, but they were out of town, as was also the case with Mrs. A. P. D. McClean. The duties of "Navy Week" and my Mission itinerary unfortunately clashed. I also missed seeing Mr. and Mrs. H. D. Kuyler (Agnes Lumsden), as they had gone to the Cape Province on holiday.

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But, through taking a wrong turning and having to retrace my steps, I unexpectedly met Pvt. C. D. Schulz, and we spent the afternoon together.
     On Friday I made my way to the Medical School of the University of the Witwatersrand, Johannesburg. For here one of our ex-pupils of the old Native Day School at Alpha,-Arthur Letele,-is in his fourth year of study for his degree as Doctor of Medicine. At lunch time we had a half hour's chat in one of the lecture rooms. He is doing well in his studies, and hopes eventually to practice medicine among his own people. He asked me many questions about our church work, and told me that he had been reading Bishop de Charms' book, The Growth of the Mind, and found it very interesting, correlating with some of his studies in neurology. I told him that the men of the New Church-those who have the ability- should take up the learned professions, become expert in all modern theories, and yet think from the principles set forth in our Doctrines, remembering that Swedenborg was a great anatomist, and had made deductions which had anticipated later medical research. "How many doctors know about the nature of the blood and the spirituous fluid?" I asked. Before us was a blackboard extending the length of the lecture room. I said I would like to have one like that. "Why?" asked Letele. I replied that, in the doctrinal classes of the Durban Society, I used an ordinary school blackboard, but if the sciences need the help of diagrams, why not the doctrinal concepts of Influx, Correspondences, and Degrees? It is done in our Theological Schools. Why not in an evening doctrinal class, so that we may help people really to get into their minds what the New Church teaches? Such, very briefly, was the nature of our conversation. Arthur's brother, Gladstone, is doing well in Cape Province. He has earned his Master of Arts Degree in Bantu languages, and is teaching at Lovedale. Arthur and Gladstone are sons of the late Mrs. Catherine Letele, a valued teacher in our Mission Schools. (See NEW CHURCH LIFE, 1939, p. 527; 1943, p. 117.)
     Greylingstad.-On Saturday, October 14, after a four hours' train ride, I arrived in Greylingstad. Those who have been to this place will be interested to know that it has not changed. The "Gorand Hotel" is still there!

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And we still have to climb that hill to reach our Mission, but at the age of sixty it is not as easy on the heart as at the age of thirty!
     However, Sunday was spent at the top of the hill, and we had another long service in the morning, with a congregation of about 40 persons. The Rev. Timothy Matshinini and his wife joined us from Alexandra Township. At Greylingstad, the Rev. Peter Sabela has just taken over the work as Minister, succeeding the Rev. Jonas Motsi, who has returned to his home at Quthing in South Basutoland. At a meeting in the afternoon we discussed the question of the support of the work of the Mission. Sabela has to grapple with a very wide area, and it is a matter of providing some kind of transport. I may mention that one of our former Leaders, Reuben Mojatau, who joined our Mission in 1921, when the late Rev. R. W. Brown was in charge, has come back to us after some years of absence. He will now be able to give Sabela some assistance.
     On Tuesday, Sabela and I went by train to Balfour to perform a marriage ceremony, but we found that the contracting parties had not been able to have certain documents signed by the Magistrate, and so the ceremony could not take place. Rev. Sabela was instructed to attend to this on another day, after the civil rites had been observed. After waiting three hours at the railway station, I took the express for Durban, arriving home on Wednesday morning, in time for the usual work and a doctrinal class for the Durban Society in the evening.
     On October 20th I gave the society an informal talk on the three New Church Missions now in this country. A map of South Africa was shown, on which were placed flags of different colors, a color for each Mission, and these identified their geographical locations. And with the aid of a diagram, some idea of the history, chronology, and constitution of each Mission was given. The mission field is very extensive, covering thousands of square miles, and there is plenty of room for each Mission to do good work, according to its light and in its own sphere. I think that we should try to take a wide vision, recognizing that, in the good hands of Providence, the seed is being sown, and that it will eventually bring forth good fruit, both visible and invisible, in the present and in the distant future.

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NOTES AND REVIEWS. 1945

NOTES AND REVIEWS.              1945


NEW CHURCH LIFE

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     THE THREE WISE MEN OF COLOGNE.

     The city of Cologne and its cathedral have figured prominently in the war news of late, and this serves to recall that the Writings, in four passages of The Invitation to the New Church, mention the miracles of "the three wise men of Cologne" as among the many in the Catholic Church which were of no spiritual use to men, and which are not to be compared with the miracle of Swedenborg's intromission into the spiritual world and the revelation of the spiritual sense of the Word given through him for the enlightenment of the men of the New Church. The mode by which this revelation was provided by the Lord at His Second Coming is there said to "surpass all miracles."
     Among the many traditions that have come down through the centuries of the Christian era are those concerning the three wise men who came from the East to worship the newborn King at Bethlehem.

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While the Gospel of Matthew does not mention the number of wise men who came, it has been held that there were three, because they were symbolic of the Trinity, or because the number corresponded to the threefold gifts offered by them, or to the three parts of the earth, or to the three great divisions of the human race descended from the sons of Noah, and so on. We have this statement in the Writings. `That wisdom flourished in Arabia, is evident from the three wise men who came to the recently born Jesus, the star going before them." (Coronis 41.)
According to other traditions, or inventions, it has been held that the wise men returned from Bethlehem to their own country, and gave themselves up to a life of contemplation and prayer. When the twelve apostles left Jerusalem to carry on their work as preachers, Thomas found them in Parthia. They offered themselves for baptism, and because evangelists of the new faith. Among other relics supplied to meet the demands of devout Christians, the bodies of the magi were said to have been discovered in the East, brought to Constantinople, and placed in the Mosque of St. Sophia. The Bishop of Milan, in his consecration, obtained for his cathedral the privilege of being the resting place of these precious relics, and there the fame of the three kings increased. But when Milan fell into the hands of Frederick Barbarosa (A.D. 1162), the influence of the Archbishop of Cologne prevailed on the emperor to transfer them to that city. Thus "the glory of possessing the relics of the first Gentile worshippers of Christ remained with Cologne, and in that proud cathedral the shrine of the Three Kings has for six centuries been shown as the greatest of its many treasures." And their supposed names-Melchior, Gaspar, and Balthasar,-were used as charms against the attacks of disease, and for healing miracles.
     This, in brief summary, will explain the reference to the "three wise men of Cologne" in these passages of the Writings:

     "The manifestation of the Lord in Person, and the introduction by the Lord into the spiritual world, both as to sight and hearing and speech, surpasses all miracles. . . . There is also the fact that the spiritual sense of the Word has been disclosed by the Lord through me. . . . What are miracles over against these things? Miracles are not done at this day, because they seduce men and make them natural. They close the interiors of their minds, in which faith ought to be enrooted.

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What did the miracles among the Israelites effect, or those which the Lord Himself wrought? Was anyone ever made spiritual by their means? What has been the use of the miracles among the Roman Catholics,-those of Anthony of Padua, and of the three wise men of Cologne? Has anyone ever been made spiritual thereby? Have they not been made natural, to such a degree that scarcely any truth of the Word is in them, but only external worship, which is of men and of tradition?
     "What else are the miracles among the Papists than snares and deceptions? What else do they teach than that they themselves should be worshipped as deities, and that men should recede from the worship of the Lord? Have miracle-working images any other effect? Have the idols or corpses of saints throughout the papal dominion any other purpose,-those of Anthony of Padua, and of the three wise men of Cologne? What have these miracles taught concerning Christ? What concerning heaven and life eternal? Not one syllable." (Inv. 46, 52; see 39, 55.)

     PARTAKING OF BOTH ELEMENTS.

     Withholding the Word from the people, and forbidding them to read it, was another means of dominion, keeping them in ignorance and at the same time in external worship and works from blind obedience and fear-at best a state of good without truth. And this condition restricted or prevented that conjunction of good and truth in the interiors of the mind which is essential to the spiritual life of regeneration, and which is represented in the sacrament of the Holy Supper,-truth from the Lord by the wine, and good from the Lord by the bread. When, therefore, the elements were separated in the administration of the Eucharist, the priests alone partaking of the wine, the people receiving only the bread, it was an ultimation of the separation of good and truth in the church. And since the priesthood had falsified the truths of the Word, and adulterated its goods, the dividing of the elements in the Eucharist was permitted of Providence to prevent the profanation of this most holy sacrament of the church. (D. P. 257:6.)
     This subject is treated elsewhere in our present issue (p. 209), and reference is there made to the following experience in the spiritual world:

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     "There was a conversation with the Papists about the Sacrament of the Supper, as to why they have separated the bread from the wine, giving the bread to the people, and drinking the wine themselves, when yet it was otherwise instituted by the Lord. Moreover, this was not done from necessity owing to a lack of wine, because in Italy, France, Spain, Portugal the interior parts of Germany, and in Hungary, there is wine; and where wine is not produced, as in England, Holland, Sweden. Denmark, and in that part of Germany where the Reformed are, still it is administered in the Sacrament of the Supper. The Papists could not state any reason for it, except the secret one that when the monks are saying masses for the souls of the dead, and performing other functions, they should not be fatigued by their continuous labors, being restored by the wine. But it was told me that it had been done of the Providence of the Lord, when they had devastated the church of all good and truth, which they had separated, because good is not good when it is separated from truth. Good is in truth; nor is truth ever truth except from good." (S. D. 6059.)

     From other teachings we learn that, when the church had been devastated by the Catholic priesthood, something of it remained with the subjugated people; for "all of that religion who also approach the Lord, and shun evils as sins, are saved; and from these also there are many heavenly societies in the spiritual world." (D. P. 257:4.) "And if they recede in part from the externals of their worship and approach God the Savior Jesus Christ immediately, and are given both kinds in the Holy Eucharist, they can be introduced into the New Jerusalem, that is, into the New Church of the Lord, more easily than the Reformed, receiving a living faith instead of a dead faith, and being conducted by the Lord by means of the angels to the gates of the New Jerusalem or the New Church, and introduced therein with joy and jubilation." (B. E. 105, 108.)
     For while the Reformation restored the Word to the laity, the dogma of salvation by faith without the works of charity soon cast the minds of men into new bonds, and engendered a state which may be described as one of truth without good, belief without works, making repentance and the beginning of a new life difficult. (T. C. R. 561-563.)

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MILITARY SERVICE COMMITTEE 1945

MILITARY SERVICE COMMITTEE              1945

     THE ROLL OF HONOR.

Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)

     LIEUTENANT RICHARD ALVIN WALTER, Bryn Athyn, Pa. United States Army Air Corps. Killed on the Asiatic Front, October 18, 1942,
     FLYING OFFICER LAURENCE THEODORE IZZARD, Toronto, Ontario. Royal Canadian Air Force. Missing in Action, December 8, 1942.
     SERGEANT PILOT RALPH ROSCHMAN HILL, Kitchener, Ontario. Royal Canadian Air Force. Killed on active service in Wales, February 9, 1943.
     FLYING OFFICER WILLIAM GEORGE BELLINGER, Windsor, Ontario. Royal Canadian Air Force. Missing in Action.
     LIEUTENANT JUSTIN HUGH DAVIS, Bryn Athyn, Pa. United States Army. Killed in line of duty at Camp Shelby, Mississippi, October 27, 1943.
     SERGEANT KENNETH VON WALDECK PRICE, Bryn Athyn, Pa. United States Army Air Corps. Missing and officially presumed dead, November 15, 1943.
     FLYER BERTIL GUSTAF LINDEN, Stockholm, Sweden. Air Force of the Swedish Army. Lost when plane forced down at sea near Stockholm, January 7, 1944.
     ENSIGN OSWALD EUGENE ASPLUNDH, JR., Glenview, Illinois. United States Naval Air Corps. Accidentally killed while on active service at Quonset Point, Rhode Island, April 22, 1944.
     SERGEANT JAMES MARTIN BUSS, Durban, Natal, South Africa. Royal Durban Light Infantry. Killed in action in Italy, May 7, 1944.
     CAPTAIN LYMAN STEVENS LOOMIS, Zanesville, Ohio. United States Army Air Cops. Killed while on active service in China, June, 1944.
     LIEUTENANT ALLEN WILLIAM KUHL, Kitchener, Ontario. Royal Canadian Army. Killed in action while serving with the Royal Welsh Fusiliers in France, July 17, 1944.
     LIEUTENANT KEITH C. HALLIDAY, Scotland. British Airborne Light Artillery. Killed in action at Arnhem, Holland, September, 1944.
     PRIVATE JEREMY LEONARD, Montclair, New Jersey. United States Army Medical Corps. Killed in action in Germany, November 16, 1944.
     SERGEANT ARTHUR LESLIE EVENS, Benton, Alberta, Canada. Royal Canadian Air Force. Killed in action over Belgium, January 14, 1945.
     PRIVATE FIRST CLASS CARL LAND HANSEN, Philadelphia, Pa. United States Army. Killed in action on Western Front in Europe. January 17, 1945.

230





     OUR MEN AND WOMEN IN THE SERVICES.

     AUSTRALIA.

Heldon, Tpr. Lindthman,
Heldon, F/O Norman,
Heldon, F/O Sydney,
Kirsten, W/O Theodore,
Taylor, Sgt. Thomas D.

     CANADA.

     Kitchener.

Bellinger, F/Lt. Alfred G.,
Bellinger, Wren Elaine,
Bellinger, Leigh R., W/T,
Bellinger, Pvt. R. Paul,
Bond, P/O A. Thomas,-P.O.W.,
Bond, P/O J. W.,
Bond, Sgt. Lillian D.,
Dicken, Sapper W. J.,
Evens, Tpr. John, Honorably discharged,
Evens, P/O Reuben J.,
Evens, Gnr. Robert A.,
Glebe, L.A.C. Donald G.,
Hasen, Sgt. Alfred H.,
Heinrichs, Sgt. Henry,
Heinrichs, Sgt. Philip O.,
Hill, P/O. Leonard E.,
Hill, Sgt. Murray E.,
James, Pvt. Cecil J.,
Knechtel, Lt. Robert G.,
Nail, L.A.C. Keith E.,
Roschman, O/Smn Richard, Schnarr, F/O Joffre G.,
Schnarr, Lt. John G., Honorably discharged,
Scott, Pvt. Herbert G.,
Scott, Pvt. Joseph P.,
Steen, F/O A. Howard,
Steen, Sgt. George K., Honorably discharged,
Stroh, A.C. 2 Leon F.,

     Toronto.

Anderson, O/Smn. Robert P.,
Bellinger, Sgt. Pilot Donald F., Demobilized,
Bellinger, F/O John H.,
Campbell, Lieut. Stella, W.R.C.N.S.,
Carter, F/O Orville A.,
Fountain, Sgt. Arthur A.,
Fountain, Cpl. Thomas J.,
Jesseman, Dvr. Edward,
Jesseman, L/Cpl. Leonard,
John, L.A.C. D. Haydn,
Longstaff, Pvt. Fred M.,
Parker, F/Lt. Sydney R.,
Raymond, L.A.C. J. E.,
Richardson, L.A.C. David K.,
Scott, L/Bombdr. Bruce H.,
Scott, Cadet. Ivan R.,
Scott, F/O Robert G.,
Strowger, Mrs. Arthur R.
White, Pvt. Charles B.,

     Elsewhere in Canada.

Evens, F/Sgt. Norman W., Alberta,
Evens, A.C. 2 W. E.,
Frazee, Cpl. John E., B. C.,
Frazee, L.A.C. Keith I., B. C.,
Funk, Sgt. Henry,
Funk, Sgt. Jack,
Hamm, Harold E., A.B., Ont.,
Hamm, John E., C.S.N., Ont.,
Miller, A.W. 2 Leona J., British Columbia,
Starkey, Sig. Healdon R., British Columbia,
Stewart, L.A.W. A. Elsie, Manitoba.
Sutherland, Sgt. A. Percy,
Timmins, Pvt. James H., P. Q.


     ENGLAND.

Appleton, Eric D.,
Appleton, L.A.C. Roy,
Boozer, Cftn. A. E.,
Boozer, L/Sgt. Donald,
Briscoe, Miss Irene G.,
Caldwell, Lieut. William T.,
Clennell, A.C. 2 Gordon,
Cooper, Sgt. Garth,
Dale, Tpr. Keith B.,
Dawson, F/O Geoffrey P.,
Finley, L.A.C. H. Michael,
Greenhalgh, Sgm. Colin M.,
Hugil, L/Bdr. Thomas D.,
Jones, A.C. 2 Harold C.,
Lewin, Sub. Lt. John,
Lewin, Olive, N.A.A.F.I.,
Lewin, P/O Ronald,
McGill, A/B Andrew J. J.,
Morley, F/O H. K.,
Morris, Lieut. David,
Motom, Tpr. Alvin,
Motom, Lt. John,
Notermans, Helene J., A.T.S.,
Tilson, Sgt. B. V.,
Tilson, 2nd Lt. R. J.,
Tinker, Harry, Honorably discharged,
Wareing, Lt. Philip F.,
Waters, A.C.W. 1 Beatrice A.,
Waters, Lt. Comdr. Gilbert O.,
Waters, Lt. Michael T.,
Waters, Tpr. Philip A.,
Waters, A.C. 2 Ronald D.,
Waters, A.C.W. 1 Sylvia M.

231




     SOUTH AFRICA.

Braby, Capt. Horace C.,
Braby, Lt. J. Septimus,
Buss, Cpr. Bryan H.,
Buss, Delville C.,
Buss, Pvt. Ronald W.,
Churches, A/M J. A.,
Cockerell, A/M Dennis,
Cockerell, Sig. John,
Cockerell, A/M Neville, Cockerell, A/Cpl. Peter,
Cockerell, A/M P. Graham,
Cowley, Lt. Robert W.,
Cowley, Sgt. W. S.,
De Chazal, P/N Miss D. S., Honorably discharged,
De Villiers, Gnr. D. B., Honorably discharged,
Fraser, Cpl. R. F.,
Gardiner, Lieut. J. O.,
Gibb, Air Sgt. J. E., Honorably discharged,
Hammond, Lieut. A. N.,
Hammond, Lieut. Harry B., Indefinitely released,
Hammond, S/Sgt. V. R.,
Howson, Major Maurice G.,
Lowe, John,
Lowe, P/N Miss S. F., Honorably discharged,
Lowe, Major Walter G.,
Lumsden, P/N Miss B. Penelope, Honorably discharged,
Lumsden, Lt. F. H. D.,
Lumsden, Cpl. John M.,
McClean, Sgt. Major A. P. D.,
Parker, Cpl. S. F.,
Pemberton, W.O. II G. Guy,
Richards, Pvt. Walter, Honorably discharged,
Ridgway, Cpl. A. E.,
Ridgway, Cpl. C. R.,
Ridgway, Pvt. Durham,
Ridgway, Cpl. H. A.,
Ridgway, A/M. L. A., Honorably discharged,
Schulz, Pvt. C. D.,
Venton, L/Cpl. Keith G.

     Prisoners of War.

Bamford, Pvt. Frank D.,
Ridgway, Lt. Brian M.,
Ridgway, Cpl. Colin B.,
Ridgway, Lt. Colin O.,
Ridgway, Sig. G. M.


     UNITED STATES.

     Bryn Athyn.

Alden, T/3 Guy S.,
Alden, Pfc. Helen B.,
Alden, Pvt. John H.,
Alden, Pfc. Karl R., Jr., Honorably discharged,
Alden, Robert,
Alden, Sgt. Theodore S.,
Alden, William B., S. 1/c,
Allen, Cpl. Ralph E.,
Asplundh, Pvt. Edw. Boyd,
Behlert, T/5 Harris L.,
Behlert, Pvt. Thomas L.,
Bostock, T/5 Conrad,
Bostock, Sgt. Edward C., Jr.,
Bostock, Pfc. Robert M.,
Brown, Pfc. William E.,
Caldwell, Jeannette P., A.R.C.,
Carpenter, Lt. Philip S. P., U.S.N.R.,
Carswell, Elaine, S.K. 3/c,
Carswell, Pvt. Louis D.,
Childs, Edith W., A.R.C.,
Cole, Pfc. Dandridge M.,
Cole, Capt. William P.,
Conner, Pfc. Wilson Bennett,
Cooper, Pvt. Denis,
Cooper, Pfc. Geoffrey,
Cooper, Colonel Philip G.,
Cooper, Lt. Rey W.,
Cooper, Cpl. Theodore F.,
Cowley, Sgt. William J.,
Cranch, Pvt. Ruth,
Cronlund, Lt. Elizabeth G.,
Cronlund, Lt. Philip R., U.S.N.R.,
Cross, Ensign Edgar G., II,
Daly, Lt. Jean,
David, Dandridge M. K., S. 2/C,
David, Ensign Warren,
Davies, S/Sgt. John G.,
Davies, Sgt. Philip T.,
Davis, Joan, A.M.M. 1/c,
Davis, Sgt. Richard L.,
De Charms, Capt. Richard, U.S.N.R.,
Deigendesch, Paul H., S 3/c,
De Maine, Lt. Henry M., Jr.,
De Maine, S/Sgt. Robert E. L.,
Doering, Capt. Andrew A.,
Doering, Capt. John A.,
Doering, Lt. Karl W., U.S.N.R.,
Dunlap, Lt. (jg) Henry R.,
Echols, Lt. John C.,
Edmonds, Ensign Donald,
Field, Captain George A.,
Fine, Pfc. Raymond F.,
Finkeldey, Pfc. John F.,
Finkeldey, Lt. Philip,
Gansert, T/5 Otto Gideon,
Genzlinger, Robert G., R.T. 2/c,
Glebe, Ian, S 2/c,
Glenn, Lt. Alfred M.,
Glenn, Lt. Ernest Bruce,
Gyllenhaal, Pfc. Charles P.,
Gyllenhaal, Lt. Hugh A.,
Gyllenhaal, Lt. (jg) Leonard E.
Hamm, Lt. Linda,
Heaton, S/Sgt. George B., Jr.,
Heaton, Pvt. M. Claire,
Heilman, Anthony W., Ph.M. 1/c,
Hilldale, Pvt. James D.,
Hilldale, Cpl. Thomas A.,
Homiller, Lt. William,
Howard Ensign John,

232



Hyatt, S/Sgt. Edward D.,
Hyatt, Lt. Kent,
Johns, Lt. Col. Hyland R., Honorably discharged,
Johns, Hyland R., Jr., S 2/c,
King, Pvt. Louis, Honorably discharged,
Kintner, Lt. Col. William R.,
Larson, Pvt. Fred A.,
Lyman, Russell S., M.M. 1/c,
Mansfield, Pvt. Robert R.,
Nilson, Capt. Gunnar N.,
Odhner, T/5 David S.,
Odhner, John Durban, A.S., Honorably discharged,
Odhner, Julian H., S. 1/c,
Odhner, Lt. Loyal Daniel,
Odhner, Oliver R., E.M. 3/c,
Odhner, T/Sgt. Ray S.,
Odhner, Lt. Sanfrid E.,
Olds, Jonathan, R.T. 1/c,
Pitcairn, Lt. Garthowen,
Pitcairn, Cpl. Joel,
Pitcairn, C/M John P.,
Pitcairn, Ensign Lachlan,
Pitcairn, Pfc. Michael,
Pitcairn, Lt. Nathan,
Potts, Lt. John W., Honorably discharged,
Powell, Capt. Oliver I.,
Price, Donal, F. 1/c,
Redmile, Pvt. Thomas, Honorably discharged,
Rose, Lt. John W.,
Rose, Pvt. Roy H.,
Rose, Cpl. Stanley A.,
Rosenquist, Cpl. Henry,
Schiffer, Sgt. Charles, M.,
Schnarr, Lt. Arthur W.,
Schnarr, Donald B., B.M.,
Schnarr, Pfc. Eugene C.,
Schnarr, Ronald, S.F. 3/c,
Simons, Lt. David R.,
Simons, Lt. Hilary Q.,
Smith, Gaylor F., S. 1/c,
Smith, Sgt. Gordon B.,
Smith, Pfc. Ivan K.,
Smith, Pvt. Oliver Minard,
Smith, Virginia,
Smith, Sgt. Weston L.,
Synnestvedt, Cpl. Fred H.,
Synnestvedt, Lt. Huard I.,
Synnestvedt, John T., A.S.,
Synnestvedt, Sigfried, E.M. 3/c,
Umberger, Grant, A.S.,
Walter, Elizabeth, S.K. 1/c,
Walter, Capt. Robert E.,
Walter, T/5 Wm. H. S.,
Wells, Muriel,
White, Lt. Harry J.
Yerkes, Pfc. Earle.

     Chicago and Glenview.

Alan, Pvt. John D.,
Anderson, Sgt. Edward C.,
Anderson, Cpl. Irving,
Anderson, Cpl. Roland,
Barry, James F., M.M. 1/c,
Barry, Sgt. John,
Brewer, Pfc. Winton I.,
Brown, Pfc. Robert E.,
Burnham, Edwin, C. Sp., A.C.R.T.,
Burnham, Pfc. Roy M.,
Carlson, S/Sgt. Robert F.,
Cole, S/Sgt. Harold F.,
Cole, Sgt. Louis S.,
Elkins, Lois, Y 3/c,
Fuller, George, C.P.O.,
Fuller, Pfc. William,
Gladish, Lt. Donald G.,
Gladish, Pvt. D. Philip,
Gunsteens, T/3 Edmund Y.,
Hager, Pvt. Werner,
Henderson, Marcia,
Holm, Pvt. B. David,
Holmes, Harvey J., C.P.O.,
Holmes, Cpl. Kenneth,
Holmes, S/Sgt. Leslie B.,
Junge, Lt. Carl F.,
Junge, Lt. Helena M.,
Junge, Ralph, A.S.,
Junge, William F., Cox.,
King, T/Sgt. John B. S.,
Kuhn, Capt. Raymond T.,
Lee, T/5 Cedric F.,
Lee, T/Sgt. Harold,
Lee, Pfc. Raymond E.,
Lehne, Lt. Stanford, U.S.N.R.,
McQueen, Pvt. Benjamin B.,
McQueen, Pvt. Daniel B.,
McQueen, Lt. Kenneth,
McQueen, Muriel,
Melzer, Pfc. James,
Melzer, Pvt. Philip,
Melzer, Sgt. Roger,
Nelson, Lt. Gerald F.,
Pollock, Lt. Robert T.,
Reuter, Lt. Warren A.,
Rydstrom, Lt. (jg) Hubert O.,
Rydstrom, Capt. J. F.,
Scalbom, P. Jane, A.R.C.,
Smith, Capt. Arnold M.,
Smith, Lt. Edmund G.,
Smith, Gloria J., Sp. T. 2/c,
Smith, Renee, Sp. (S) 3/c,
Starkey, Pvt. George C., Honorably discharged,
Wille, Lt. G. King.

     Michigan.

Birchman, Pfc. Owen R.,
Childs, Pvt. Geoffrey S., Jr.,
Childs, Sgt. Walter C.,
French, Arthur W., B.M. 1/c,
French, Gerald M., G.K. 1/c,
French, Robert H., G.M. 3/c,
Lindrooth, M/Sgt. John F.,
McCardell, Pfc. Willard B.,

233



Peterson, Pvt. Philip H., Honorably discharged,
Peterson, Warrant Officer Wm. F.,
Walker, Ensign Marvin J.,

     Philadelphia.

Cranch, Eliot, R.T. 1/c, Honorably discharged,
Glenn, Pvt. Curtis R.,
Heinrichs, Lt. Clara,
Iungerich, Alexander, CPhM.,
King, Lt. Cedric S.,
Packer, E. W. Jr., G.M. 3/c.
Packer, Pfc. Robert E.,
Synnestvedt, Richard, S 2/c,
Von Moschzisker, Lt. Michael,
Westacott, Ensign Ethel B., Honorably discharged.

     Pittsburgh,

Acton, Pvt. A. Gareth,
Alden, Lt. Gideon T.,
Blair, S/Sgt. James E. Jr.,
Blair, Robert H., S. 2/c,
Brown, Lt. George P., Jr.,
Conn, Daniel L., S 2/c,
Ebert, Lt. (jg) Charles H., Jr.,
Heilman, Capt. Marlin Grant,
Horigan, Pvt. Walter Lee,
Iungerich, M.T./Sgt. Stevan,
Iungerich, Zoe,
Lechner, Lt. Frederic B.,
Lindsay, Capt. Alexander H.,
Lindsay, David P., S 1/c,
Lindsay, John G., A.S.,
McGaffic, Lt. H. R.,
Pendleton, Lt. Philip C.,
Schoenberger, Capt. Ulrich,
Schoenberger, Ensign Walter S.,
Stein, Cpl. Frank.
Uber, Ensign Arthur E., Jr.,

     Elsewhere in the United States.

Acton, Sgt. Stephen, New York.
Acton, Pvt. William H., New York.
Anderson, Pvt. Walter I., New Jersey.
Beal, Dale E., G.M. 1/c, Iowa.
Brickman, Sgt. Elmer G., Texas.
Bruser, Lt. Henry B., La., P.O.W.
Bundsen, Ensign Jerome, Calif.
Caldwell, Dawn, New Mexico.
Caldwell, Cpl. Neil V., New York.
Coffin, James Price, H.A. 1/c, Minn.
Coffin, Capt. Roscoe T., Maryland.
Cooper, Lawson P., A.F.D., A.R.C., Calif.
Cracraft, Pfc. C. H. Jr., Illinois.
Cranch, Ensign John E., N. Y.
Cranch, T/Sgt. W. E., Penna.
Crockett, Lloyd, A.S., Georgia.
Curtis, Lt. Mark T., Calif.
Davis, Lt. Charles F., Calif.
Davis, T/Sgt. Edward A., Calif.
De Maine, Capt. Philip B., Ohio,
Denys, Sgt. Raymond, Georgia.
Doering, Lt. Edward, Wayne, Iowa, Prisoner of War.
Dykes, G. Guthrie, S 2/c, New York.
Echols, A. M. Jr., S 1/c, Alabama.
Glenn, Theodore S., A.S., New York.
Echols, Russell F., A.S., Calif.
Glenn, Theodore S., S. 2/c, N. Y.
Grant, Major Fred M., Washington, D. C.,
Griffin, William T., E.M. 1/c, South Carolina.
Gruber, T/Sgt. John W., South Carolina.
Halterman, Pfc. J. Douglas, N. Y.
Hollem, Howard R.,
Ingersoll, Frank, F. MoMM 3/c.
Jackson, Russell S., S 1/c, Calif.
Joy, Lt. M. Fergus, Calif.
Kahmar, Pvt. George R.
Linaweaver, Pearl, A.M.M. 1/c, N. J.
Loomis, Capt. Lyman S., Ohio.
Merrell, Sgt. Frederick, Calif.
Merrell, Pfc. Stanley, Calif.
Moorhead, Pfc. Donald, Washington, D. C.
Nail, S/Sgt. George U.
Needer, Pvt. John H., Baltimore, Md.
Norris, John R., S 1/c, Ohio.
Posey, Lt. John A., Alabama.
Reuter, Lt. Marjory B., New York.
Rhodes, Leon S., S. 3/c, N. Y.
Rott, Sgt. T. F., New York.
Schoenberger, Herbert N., Jr., S 1/c, Louisiana.
Smith, Cadet Robert P., Allentown, Pa.
Smith, Sterling R., Sp. (Y) 1/c, Georgia.
Snyder, Donald, A.M.M. 1/c, Ohio.
Snyder, James F., U.S.N.R., Ohio.
Soneson, S/Sgt. Carl G., Erie, Pa.
Soneson, L. R., R/T 3/c, Erie, Pa.
Stebbing, Major Philip, Washington, D. C.
Stockham, Grant, A.S., Georgia.
Storey, S/Sgt. Ferrell A., Alabama.
Toedt, Sgt. Harry K.
Umberger, Margaret, Maryland.
Waddell, Syd., Arizona.
Wheeler, Cpl. Thomas W., Georgia.
Wilde, Commander John, New York.
Wille, Pfc. John H., Ohio.
Wilson, Joaquin C., Jr., E.M. 1/c, Missouri.
Wilson, John E., U.S.M.S., Missouri.

234


Church News 1945

Church News       Various       1945

     BRYN ATHYN.

     A Centenary.

     William Frederic Pendleton.

     1845-1945.

     Sunday, March 25th, was the hundredth anniversary of the birth of the late Bishop Emeritus William Frederic Pendleton. In commemoration of this birthday, an afternoon reception was given by his daughters at Pendle House, and a large and representative gathering of old and young came in affectionate memory of Father and Mother Pendleton, who were so highly esteemed and loved throughout the General Church.
     Bishop de Charms and Bishop Acton spoke of Bishop Pendleton's many notable contributions to the upbuilding of the Church, and of the many blessings we now enjoy as the fruits of his devoted labors in the course of a ministry of over fifty years. And the well-remembered voice was vividly recalled by hearing the phonograph record of the address he delivered in this manner at the Immanuel Church Jubilee in 1927.
     To mark this Centenary, the members of the family are presenting to the Bryn Athyn Church, for use in the Cathedral worship, a set of three offertory bowls, inscribed with appropriate selections from the Word and the Writings. At the reception, these were formally accepted by Bishop de Charms, who explained the designs, the inscriptions, and the use of the bowls, which are being made by Mr. Thorsten Sigstedt.

     LONDON, ENGLAND.

     Michael Church.

     March 4, 1945.-The anniversary of Britain's entry into the War was celebrated at Michael Church on September 3rd, when our pastor delivered a sermon on "The Love of the Neighbor," in which it was shown how the love of use, especially those uses pertaining to the Lord's Kingdom, translates patriotism from the natural to the spiritual plane. Most applicable to the day's observance, it was one of a series given by Mr. Acton illustrating the various spiritual relationships in which this commandment should be regarded.
     It was on this date, or soon after, that services were held downstairs for what we hope is the last time. Of course, we still hear "things that go bump in the night"-and by day-but nothing in the way of protection can be done about them.
     The meeting of the Women's Guild, postponed owing to flying-bomb attacks, took place on Sunday, October 29th, when Mrs. Briscoe gave a delightfully informal talk on her experiences in Bryn Athyn and the United States. A full audience testified their appreciation of Mrs. Briscoe a easy and intimate handling of her subject. Mrs. Acton supplemented this by a short talk on the practical and financial problems of education in Bryn Athyn. It was on this occasion, too, that we had the pleasure of meeting (and hearing from) Miss Jane Scalbom of Glenview, who is serving over here in the American Red Cross. Another Red Cross member, Miss Edith Childs of Bryn Athyn, visited the society on a luncheon Sunday.

235


So we now feel that we are getting acquainted with the young women as well as the men from our sister societies.
     During the late Autumn, two noteworthy talks were given by our pastor. One of these, on "Divine Providence," presented what was-at least to some members-a rather different interpretation of some of its laws. To get a fresh angle on long- held conceptions of doctrine is salutary, if not always palatable, and this address certainly stimulated thinking. The second most interesting talk was on the subject of "Environment." It was illustrated by a diagram, and had reference to chapters from Bishop de Charms' Growth of the Mind.
     This has been a quiet year, limited to few social undertakings, as members are increasingly busy, tied by their manifold war duties.
     One very pleasant item to report 15 the coming of Mr. and Mrs. Percy Dawson to London. Mr. Dawson's work being transferred from Manchester, they have now made their home at Streatham nearby, which is an increase in membership, both in quantity and quality, we very much appreciate. Added to this the fact that their son. F/O Geoffrey Dawson, now the recipient of the D. F. C., has paid us several visits, it can he gathered that the addition of an extra family to our numbers is no small thing.
     Our deputy organist and affectionately held member, Miss Lilian Spalding, suffered an unfortunate fall during Christmas week. We could ill afford her absence, but rejoiced to see her back and well recovered by the end of January.
     Christmas.-A record wartime attendance of 57 marked the Christmas celebration. This was held on Sunday, December 24th-a day on which the solemnity of worship and the Communion, instruction from sermon and class, rejoicing with song, and the happiness of greeting friends, blended in a harmony of several crowded hours.
     In an evergreen-decked room, sandwiches partook of a more festive flavor than usual, and later the assembly gathered upstairs, and Mr. Acton gave what was formally entitled, though very informally given, a class. Our pastor has a happy gift for varying the methods of instruction, and the afternoon's procedure was a delight in its blending of reading, singing, and discourse. Four aspects of the Advent, illustrated by passages from the Word and the Writings, linked the themes-Prophecy, John the Baptist, The Lord's Birth, the Prince of Peace-into one theme. The singing of specially selected music introduced each subject, adding to the quiet hour of instruction that warmth and delight associated with a Service of Praise.
     Whilst the fifty or so friends-amongst whom were three servicemen, Cecil James from Kitchener, F/O Norman Heldon from Australia, and F/O Geoffrey Dawson-were gathering in groups and talking, a few last hasty touches were put to the room downstairs in preparation for the Christmas Tea Party. Thanks to the generosity of the Women's Guild, there was no lack of cakes and mince pies; and our kind Kitchener friends saw to it that we lacked nothing in the supply of those choicer sweets and goodies that war has swept away from us. F/O Heldon's gift of a Xmas Cake, sent by his Mother, was a truly noble sacrifice, one heartily-and almost audibly-appreciated! Lack of room, and lack of many other items, kept the programme on traditional lines of eating, talking and singing. But though we are short of many things which in the old days would have seemed essential to a party- need we worry? Good fellowship, fortunately, doesn't depend upon external "frills." When fifty or so people who love the Church and have the Christmas spirit get together, there is an inward glow which not all the dim-outs and austerities can extinguish.
     We listened with deep appreciation to the Bishop's Christmas letter, read by Mr. Acton, and followed by greetings and letters from other friends.

236


The little choir, trained by Miss Lilian Spalding, commendably carded on in her absence, and gave us some of the lovely and familiar carols we have learned to expect from them. And an additional treat was that of hearing for the first time-though we hope not the last-some very beautiful carols sung unaccompanied by the four Howard sisters. Their artistic and sensitive rendering was a delight to hear-It was a happy day, we all agreed.
     Swedenborg's Birthday.-Our observance was held on Sunday, January 28th, and was, by comparison, a small and quiet affair, lacking the visitors, toasts and speeches of pre-war years. A very beautiful sermon on the seeking after truth, based upon the text, "Seek, and ye shall find; knock, and it shall be opened," had application both to ourselves as individuals and to the man whose birthday we were honoring-the man who was indeed the seeker after Truth.
     After lunch, Mr. Acton gave a talk on The Worship and Love of God. Tea followed, with opportunity for talk and getting further acquainted with our Forces visitors,-Sgt. Henry Heinricks, Tom Fountain, new more or less recovered from his wounds, and Cecil James.
     E. E.

     CHICAGO, ILLINOIS.

     Sharon Church has not much news to report, because of an unscheduled vacation that lasted for nearly two months, due to scarlet fever in the pastor's family, which included Mr. Cranch himself. We are glad that none of them seems the worse for this unpleasant experience. Although we missed the services and classes very much, there was one ray of comfort, that in all the weeks of the enforced vacation the weather was very cold and the streets unpleasantly slippery.
     We are back in full swing now. The Wednesday suppers and classes keep up an excellent attendance, varying between 20 and 30. We have started a study of Divine Providence. At the class before Palm Sunday, Mr. Cranch gave a very interesting talk illustrated with slides, dealing with the events in the Life of the Lord involved in the Palm Sunday and Easter stories. We have missed the presence of Mr. John Pollock, who has been ill since before Christmas.
     Shortly after our activities were resumed we were shocked to hear of the passing of Mr. Louis Riefstahl, and we feel the loss of such a valued member very much. This took place on February 23, 1945, at the age of seventy-four years.
     Louis Victor Riefstahl was one of the charter members of Sharon Church when it was organized in 1903, and he was its first Secretary. At the tune of his death he was a member of the Pastor's Council and Chairman of the Board of Trustees. At the Memorial Service, our pastor paid tribute to him in an address from which we quote:
     "After a full life of useful service, our friend and brother has been called to his spiritual home. In the work of the church we knew him well, and he justly earned a high place in our affections. He had an abiding trust in the Lord's Providence, and seemed to know that the time for his call was fast approaching. But death held no terrors for him. He knew what lay beyond, and trusted in the Lord's care as children trust in the love of their parents. This faith was gained by his study of the Doctrines of our Church and his loyalty to them.
     "His knowledge of the Doctrines was gained after a time of great difficulty. In his childhood, when he was yet in elementary school, his formal education was halted. His father died, and he had to seek employment to help support the family. But his education never stopped. He read widely and observed closely, and thus gained knowledge that won him the respect of the firm that employed him. He became an accountant; and when he retired a few years ago, he had been with the Public Service Company for a period of forty-five years of faithful and skilled service.

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     "While still a youth, he was taken by friends to a New Church Sunday School, and the beauty and logic of the teachings so inspired him that, when he became of age, he joined that Church. And he has been a faithful student and loyal supporter ever Since.
     It was through the social life of the New Church in Chicago that Mr. Riefstahl met Miss Amy Synnestvedt, to whom he was married on April 28, 1900, the Rev. N. D. Pendleton officiating. He is survived by his wife and seven children: William Frederick, Edward, Katherine (Mrs. Raymond Synnestvedt), Frances, Charles Franklin, Helen (Mrs. Eck), and Robert Louis.
     V. W.

     DETROIT, MICHIGAN.

     New Sons' Chapter.

     First Meeting.

     The recently formed Detroit Chapter, Sons of the Academy, got off to an auspicious start at its first official meeting, held on Saturday, March 24th. Much credit for the success of this meeting is due to the well-known Sons who graciously came to Detroit for the purpose of assisting us in getting our new little Chapter started on its way in the approved Sons' manner. Our distinguished guests were: Mr. Daric Acton and Mr. Theodore Glenn from Pittsburgh; Mr. Edmund Glenn, Mr. Russell Stevens and Mr. Quentin Ebert from Akron-Barberton; Mr. Carl Asplundh from Bryn Athyn; Mr. Harold McQueen from Glenview; and Mr. Clarence Schnarr from Kitchener.
     The Chapter first convened at 3:00 p.m. at the Norman Synnestvedt home for a meeting of the Executive Board. After a two-hour session, the meeting was adjourned for relaxation and refreshments. At this point a neighbor of the Synnestvedts who is a professional photographer came over and took a large picture of the group, and we hope this will appear in the Sons' BULLETIN. The boys got a big laugh from the fact that the envelope in which the proof was delivered was addressed to "The Deacons."
     Dinner was next on the program, and this had been arranged for at a convenient restaurant. Then back to the Synnestvedts' for the formal Sons' meeting, which was called to order at 8:30 p.m. by President Harold Bellinger, who made a brief address of welcome to our visitors, and expressed his hopes for the success of the newly-formed Chapter.
     Then commenced a heated discussion of some question, the exact import of which your reporter, who was unable to attend the afternoon session, has not been able to figure out. All our guests and some of our own members made speeches, either for or against the proposition, and the arguments waxed long, loud and lively. However, no blows were struck, and when the meeting was adjourned it could not he observed that anyone had been persuaded to change his opinion. After adjournment, a social time was held in the traditional Sons' manner, and soon the arguments and discussions were again going strong. When it became evident that this might continue into the "wee sma' hours," the writer, who prefers a reasonably early bed hour, bowed out and went home.
     The next day being Palm Sunday, our pastor conducted an appropriate service at our regular place of meeting. All of our guests remained for this service, and as the congregation included a goodly turnout of our own members, there was a total attendance of 47, including children. Of this number, thirty-four went forward to receive the Sacrament of the Holy Supper. We mention these figures because they constitute a record for our Group, and should be most encouraging to our members and well-wishers. We now have a new high mark at which to aim.
     At the luncheon which followed the service more than forty were served. Our guests made it an unusually happy and memorable affair. When the inner man had been satisfied, Pastor Reuter, as toastmaster, introduced each person in the room, with appropriate and witty remarks. Quips added gratuitously by others made for a lot of merriment and laughter.

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Mr. Reuter then called on Mr. Daric Acton, President of the International Sons, to tell us something about the Organization and its work. Mr. Acton responded with a very interesting and informative talk. Others who responded to the call of the toastmaster included Messrs. Carl Asplundh, Quentin Ebert, Theodore Glenn, Harold McQueen, and Norman Synnestvedt. (We trust we are not forgetting anyone.)
     When it came time to part we reluctantly bade good-bye to the gentlemen who had done so much to make our meetings successful and memorable. It was most kind of them to come, and we appreciate it very deeply. Some of us saw Mr. McQueen off at Detroit City Airport, and we shall not forget his very warm invitation to attend the Sons' meetings at Glenview in the Fall. "And be sure to bring the ladies," he said, "there will be entertainment for them, too." No doubt there will be a delegation from our Group.
     In deference to Mr. McQueen, who objects to initialed reports in "Church News." preferring full names (presumably so that the culprits may be more easily identified I, we are, for this time at least, adopting his suggestion.
     WILLIAM W. WALKER.


     COLCHESTER, ENGLAND.

     March 8, 1945.-The society celebrated Swedenborg's Birthday with a banquet on February 4th, the Rev. Martin Pryke being toastmaster. After the opening remarks, toasts were honored with wine and song to: "The Church"; "The Memory of Swedenborg"; "New Church Education"; "The Swedenborg Society"; "Evangelization of the New Church"; "New Members"; and "The Social Committee."
     A very interesting paper on "Swedenborg and the College of Mines," by the Rev. W. Cairns Henderson, was read by Miss May Waters. Mr. Colley Pryke gave us a very good paper on "The Study of the Writings," in which he emphasized the great use in reading for oneself. The Rev. Martin Pryke spoke on "The Swedenborg Society," setting forth the use that is being performed by this organization in printing and publishing, etc. Other speakers commenting were: Mr. John Cooper, Miss May Waters, and Mr. John Posthuma. A very enjoyable meeting closed with the singing of the Swedenborg Birthday Song.
     A Sunday afternoon meeting on February 25th brought to us a very interesting paper by the Rev. Martin Pryke on the subject of "Spheres," which was followed by questions and discussion. The meeting closed with tea and singing.
     The weekly classes have all been resumed, and also the regular monthly socials.
     E. B.

     TORONTO, CANADA.
     Military News.-F/Lt. Sydney Parker has returned to his home in Toronto after four and a quarter years overseas, one and a half of which were spent in England during the "Blitz," and two and a half years in India. The members of the Olivet Society were more than delighted to welcome him home, and evidenced this at a "Stag Party" given by Mr. Ernest Zorn, and again when F/Lt. and Mrs. Parker were "At Home" on the afternoon and evening of March 25th. The pastor voiced a formal welcome at the Wednesday Supper on March 28th, in response to which Sydney told us a few of his many experiences abroad.
     F/O Robert and Gladys Scott returned from Sydney, British Columbia, but we are sorry to say that Robert was able to stay only two weeks and then had to move on, this time to the East Coast, where, strangely enough, he is stationed at Sydney, Nova Scotia. Fortunately Gladys is still with us, but only until the housing problem is solved.
     Ernest Foley. we regret to report, has been wounded while acting as stretcher bearer, and is now in a hospital in Belgium.

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     Pvt. Fred Longstaff, Jr., has arrived in Great Britain, after only six months in the Service, with an "under age" group.
     Easter-The Palm Sunday Service is always delightful. The children of school age and under followed the pastor up the aisle, carrying their offerings of Spring flowers, which in brightness were rivaled only by the sweet faces above them. The sphere of innocence was refreshing in this war weary world, and gave evidence that here was "something worth fighting for." In his talk to the children, Mr. Gyllenhaal likened their offerings to the palms strewn in the path of the Lord on His entry into Jerusalem. The congregation numbered 104.
     On Good Friday evening a candle lit service was held, during which twenty-one candles-three groups of seven-cast a peaceful glow, and added to the reverent sphere. Easter music preceded and followed the pastors sermon on "The Crucifixion." At the Easter Morning service the Sacrament of the Holy Supper was administered. The chancel was tastefully decorated with white stock and candles. The pastor preached an appropriate sermon, and again we enjoyed Easter music, which had more volume than usual, as there was a particularly good attendance.
     We have been honored with a variety of organists this Easter. Miss Korene Schnarr played for the Palm Sunday Service Mrs. Sydney Parker accompanied the singing on the evening of Good Friday, and on Easter Sunday Mrs. Reginald Anderson was back at the organ after quite a lengthy absence. We are very grateful to all three organists.
     The Day School has now published three numbers of a new school paper. As all copies are typed, it has a very restricted circulation; in fact, the writer has seen only the latest issue. News, poetry and prose appear in its pages, and it would seem that Chatter-Box will have to look to its laurels.
     Mrs. Bengt Carlson (nee Martha Schroder) gave the school children an interesting talk on Australia.
     Our civilian casualties this month include Mr. Arnold Thompson, who has been in the hospital for some weeks but is progressing favorably; Master Basil Orchard has been confined to his bed for a long time, but has now reached the convalescent stage; and small Gregory Baker had the misfortune to break his arm.

     Obituary.

     Mr. Thomas Smith, who passed into the spiritual world on February 8th in his 83rd year, will he greatly missed, and we shall hold him in memory with the respect and esteem of a beloved friend and brother in the Church. He was born in Oakham, England, and came to Canada in 1912, accompanied by Mrs. Smith and their daughters, Mary (Mrs. Sydney Parker) and Ruby (Mrs. Ernest Zorn).
     A cabinet maker by trade, and an excellent craftsman, his calling took him from Oakham to Caterham Valley, Surrey, not far from London, where he first came in contact with the Writings. The Revs. R. J. Tilson and Glendower C. Ottley visited Caterham at intervals. Mr. Smith was a Congregationalist, but became convinced of the truth of the Heavenly Doctrines when he was about forty years of age, and was baptized in Burton Road Church, London. Here also he married Miss Isabella Smith, his dearly loved wife, who preceded him to the other world four years ago.
     Mr. Smith was an earnest and constant reader of the Writings, and was never more delighted than when conversing upon them. He was an "Authority" man, a staunch supporter of New Church education, and a man who radiated a strong and affectionate sphere of the Church. For some twenty years he performed with reverent dignity the use of carrying up the offering to the chancel in our services of worship. (F. Wilson in Olivet Society Chatter-Box.)
     V. C.

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ACADEMY OF the NEW CHURCH 1945

ACADEMY OF the NEW CHURCH       ELDRIC S. KLEIN       1945




     Announcements



     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held in the Chapel of Benade Hall, Bryn Athyn, Pa., on Monday, June 11, 1945, at 8:00 p.m.
     After opportunity has been given for the presentation and discussion of a summary of the Annual Reports of the officials and departments of the Academy, Professor Eldric S. Klein will deliver all Address.
     ELDRIC S. KLEIN.
          Secretary.
CANADIAN NORTHWEST 1945

CANADIAN NORTHWEST              1945

     The Rev. Karl R. Alden will again undertake a Summer's tour of pastoral visits to members of the General Church in Northwest Canada.
     Leaving Bryn Athyn on June 14th, he will go to Toronto, and thence to points in Manitoba, Saskatchewan, Alberta, and British Columbia. On his return journey he expects to leave Calgary on August 30, traveling by air to Toronto and arriving in Bryn Athyn on September 1st.
SIGN FOR THE NEW CHURCH 1945

SIGN FOR THE NEW CHURCH       Rev. F. E. GYLLENHAAL       1945



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NEW CHURCH LIFE
VOL. LXV
JUNE, 1945
No. 6
     Enlightenment.

     At all our festivals our minds turn spontaneously to the Church, like a child's thoughts to its mother. We love to hear about the Church, to look at her beauty, to speak about her. And our common affection renews its strength in these associations for a common purpose; our love grows deeper and broader; the spiritual light with us becomes brighter; we are moved by heavenly influences to draw closer to one another; we feel a peculiar delight, which we know comes only on these joyous occasions, and which we believe to be a Divine blessing.
     This is especially true of our New Church Day festivals, and undoubtedly is because our hearts are stirred with gratitude for the many blessings we have received. The delight we then feel, and an enlightenment which seems to be stronger than at other times, are spiritual signs to confirm us in our beliefs and to encourage us in our work. Is it any wonder that on these occasions we are moved with an enthusiasm, which lifts us above the worldliness and toil of our daily life, and enables us to see visions of the glory of our beloved Church?
     Whence comes our enthusiasm? We believe that it comes from heaven, even from the New Heaven, where are gathered together those who have gone before us, those whom we have known and loved, with many of whom in past years we have enjoyed these feasts of charity. The recollection of our friends in the other world is awakened now by the stirring of affections, which are timeless and spaceless.

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Through them there comes to us the spiritual sphere which reigns in these feasts, a sphere of love to the Lord and the neighbor, a sphere which exhilarates our minds, softens our speech, brings festivity from the heart into all the senses, and shines through the face of everyone. (T. C. R. 433.) In gladly receiving and cherishing this spiritual sphere, we encourage one another to continue in the worship of the Lord from a sincere heart (Ibid. 727), and to redouble our efforts in the establishment of the Lord's Church among all men.
     This spiritual sphere disposes us to receive the Divine Truth, or it produces an appetite and longing for the truth. And so it is our practice and our delight, on all such occasions, to hear that which the Lord has revealed, or to be fed from His Word, even while we enjoy together the natural food so necessary to our physical sustenance. In this way we receive the infilling natural particles required to make permanent the spiritual sphere.
     What more important revealed Divine Truth could we consider on such an occasion as this than the enlightenment, which is the special sign to the New Church of the Lord's Second Coming and of the genuineness of the New Church? It is by this sign that we know and are convinced that the Lord has made His Second Coming, and has established the New Church as His crowning and everlasting Church on this earth. What is this sign, where is it, and how may we see it?
     The Writings teach us that "'a sign,' in the Word, is said about future things, and then it is revelation; and it is said about the truth, and then it is a testification; and it is also said about the quality of the state and thing, and then it is a manifestation." (A. R. 532.) Enlightenment, as a sign for the New Church, is a revelation about future things relating to the spiritual and natural worlds, and to the church and regeneration. It is also a witness to the truth of all Divine Revelation, and to the truth wherever it is to be found. It shows the quality of everything, and enables the enlightened man to act rationally and wisely.
     Swedenborg, in his second letter to Prelate F. C. Oetinger (11/11/1766), replying to a request for a sign, wrote: "Signs and wonders do not take place at the present day, because they compel externally, and internally do not convince. What effect did the miracles in Egypt and Jehovah's descent on Mount Sinai have upon the Israelitish people, who, notwithstanding, after the lapse of a month made for themselves a golden calf, and worshipped it in place of Jehovah?

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And what effect did the Lord's miracles have upon the Jewish nation, by whom He was notwithstanding crucified? The same would be the case now, should the Lord appear in the clouds with the angels and trumpets, as described in Luke 14: 16,
29-31. The sign, given at this day, will be enlightenment, and thence an acknowledgment and a reception of the truths of the New Church; with some also there will be an illustration which speaks (illustratio loquens), which is more than a sign. But some sign will perhaps, still be given." (Documents II, p. 255.)
     A similar announcement of a sign for the New Church is made in the Coronis, where we read: "In place of miracles there has taken place at this day 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 compose the interiors of the church. But there is especially the opening of the spiritual sense of the Word, in which the Lord is in His own Divine light." (Miracles IV.)
     There has always been a desire for signs as witnesses to the truth, and hence has arisen the universal practice of using such signs in many of the ordinary affairs of life. There has been a similar desire for signs testifying to the truth of spiritual and Divine things, and formerly such signs were frequently given. From the general doctrine on the subject it seems probable, however, that no external signs were given to the people of the Most Ancient Church. Perception was the sign given to them, and it may be that their perception was the same as the enlightenment, which is the sign for the New Church.
     To the Ancient Church, however, there were given many signs, the first of which was the rainbow. With the men of that Church the rainbow was a modification of spiritual light from the Lord in natural things, and a sign that their natural things corresponded to their spiritual ones. (A. C. 1042.) The rainbow represented enlightenment. In the decline of the Ancient Churches, especially in the Jewish Church, external signs were given in increasing number, and included the miracles by which belief and acknowledgment were compelled.

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     External signs continued in the first Christian Church until the Gospels were written, when, we are taught in the Writings, all Divine miracles ceased. But the disciples and many of the Christians after them received also an internal sign, or a measure of enlightenment, which convinced them of the truth. Such was the nature of the disciples' visions of the resurrected Lord. Enlightenment would have been the sign for the Christian Church, if that Church had maintained its integrity.
     External signs have not been given to the New Church, and we are plainly told that they never will be given to it. We need not look for them, nor hope for them. We are to look for the internal sign, for enlightenment, which is the special endowment of the New Church. This sign will surely come to the regenerating. But, it may be asked: Are the people of the New Church better prepared for an internal sign than were the people of any former age since the Most Ancient Church? In reply, I can say only that the Divine wisdom sees a prepared state which is hidden from men. Since the Lord alone gives the sign, it is the simple truth that He gives it, when it can be seen and will serve its purpose. He has given it. For the history of the New Church, brief as it is, witnesses to the truth that many people have seen the sign. Without it the Lord would not have been received in His Second Coming, nor would the New Church now be established among men. Perhaps even we can say humbly and with deep gratitude that we have seen the sign.
     In his letter to Oetinger, Swedenborg refers to the Apocalypse Revealed, where it is written: "The delight of love and wisdom elevates the thought, and enables it to see as in the light that a thing is so, although it had never before been heard. This light, which enlightens the mind, flows in from no other source than out of heaven from the Lord; and as they who will be of the New Jerusalem will directly approach the Lord, that light will flow in by the way of order, which is through the love of the will into the perception of the understanding." (914.) Here we are taught the source of the enlightenment, which is the sign for the New Church, and the means of obtaining that enlightenment. At the close of the number are explained the words, "I am the door. By me if any man enter in, he shall be saved, and shall go in and out, and find pasture" (John 10: 9); and to "find pasture" is said to signify "to be taught, enlightened and nourished in Divine Truths."

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Then follows a direct exhortation, such as occurs only occasionally in the Writings: "Do thou, therefore, my friend, approach the Lord, and shun evils as sins, and reject faith alone, and then your understanding will be opened, and you will see wonderful things, and be affected by them." (A. R. 914.)
     We learn from this Divine exhortation, as well as from the whole doctrine on the subject, that the enlightenment, which is the sign for the New Church, is for everyone who qualifies for it. It is not so with external signs. They can be given only to particular persons. They are outside a man, apart from him, affecting him only naturally. Enlightenment, on the contrary, is from within, and affects a man spiritually. It is universal, given to all who will receive it. There is also an enlightenment special to the priesthood, which possibly is meant by the "enlightenment which speaks," but this is somewhat different from that enlightenment which is the sign for the New Church, although obviously it makes one with it. The "enlightenment, which speaks" may be specifically that which was enjoyed by Swedenborg himself, the fruits of which are the Word of the Second Coming.
     Let us hope, then, that our festivals in commemoration of New Church Day may so dispose us that we shall receive the sign for the New Church. Enlightenment from the Lord out of heaven will confirm us in the Divine Truths of His Second Advent. It will be the inmost of the spiritual sphere which makes these feasts of charity a delight and a joy; and we shall depart in mutual love, with peace and thanksgiving, encouraged in all spiritual and Divine things, with increased love of our glorious Church, and conscious of having received a Divine blessing.

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FOUR HORSEMEN OF THE APOCALYPSE 1945

FOUR HORSEMEN OF THE APOCALYPSE       Rev. E. E. IUNGERICH       1945

     A Commentary.

     IV. THE PALLID HORSE.

     THEY WHO WERE UTTERLY VASTATED AS TO GOOD AND TRUTH,-THE PALLID HORSE,-AND WHO HAD EVEN PROFANED THEM. BUT THE ELECT. WHO HAD BEEN IN THE FIRST STAGE ONLY HAD NOT LOST THE CAPABILITY OF FORMING A SPIRITUAL CONSCIENCE,-THE FOURTH STAGE OF REGENERATION.

     Chapter VI: 7.-"And when He had opened the fourth seal, I heard the voice of the fourth animal saying, Come and see! 8. And I saw, and, behold, a pallid (pale) horse, and one that sat on it, and his name was Death; and hell followed with him. And to them was given power to kill over a fourth part of the earth, with sword, and with famine, and with death, and by the wild beasts of the earth."

     In the twenty-four chapter of Matthew, the treatment of this fourth stage, involving the profanation of good and truth, is divided into two parts, one of which has to do with the preservation of the elect, and the other with the sinking of the wicked into their fourth stage of degeneration.
     As to the elect we read: "Woe unto them that are with child or who give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath. For then shall be great affliction, such as there has not been from the beginning of the world until now, nor ever shall be. And except those days should be shortened, no flesh would be preserved; but for the elect's sake those days shall be shortened." (Matt. 24: 19-22.)
     The foreboding to pregnant or nursing mothers here means a warning of the peril of damnation to those who are in the good of love to the Lord or in the good of innocence.

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The warning against flight in the winter or on the sabbath exhorts against the chilling of good affections, or their replacement by the profane heats of the loves of self and the world, masked under an appearance of holiness in externals. The unprecedented "affliction" in this state means profanation, which is "the highest degree of the perversion and vastation of the church as to good and truth," seeing that "the profanation of what is holy induces eternal death, and one much more grievous than that from other states of evil." It is therefore called a "great affliction" in Matthew, because interior goods and truths had been disclosed and were known to the Christian Church, which had profaned them. The "shortening of those days" means the operation of Providence to remove those who were of the Church from interior goods and truths to exterior ones. This would obviate the damnation of "all flesh," and so make possible the salvation of "those who are in the life of good and truth, who are the elect." (A. C. 3755, 3756.)
     Profanation is the commingling of good and truth with evil and the false to the point that such opposites begin to be conjoined. As profaners would thus link heaven with hell, into both of which there would be a simultaneous extension of their thoughts and affections, with a resulting standstill of the discrepant uses of both, such comminglings in their minds must therefore be broken up after death. When they have undergone an excruciating wrenching apart of the mental structures which had been involved, they are no longer spirits in a human form, able to think and will consciously in favor of what seems true and delightful to them; for they have become sheer phantasies that flit about according to any notion and whim that is infused into them, and are devoid of all ability to make decisions. Their loss of the power to reason, which is salient with males, and of the ability to ultimate impulses of the will in deeds, which predominates with women, causes them to appear sexless, on which account they are called "it." (D. P. 226.)
     But only those who are within the church, and who are therefore acquainted with its goods and truths to the point of being imbued with them, can profane its holy things; those of the celestial genius, its goods; and those of the spiritual genius, its truths. The danger of such a commingling of opposites was also indicated in the Jewish statute, which forbade the eating of animal flesh together with the blood thereof.

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Even today the Jews eat only a blood-drained meat called "Kosher," a word signifying one who acts in a straightforward way, and who therefore prospers.
     To reduce to a minimum the chance of profanation, it is of Providence mainly that those who are liable to it are disaffected until they lose all ardor for good and all interest in truths. Accordingly, those who are most immune from it are those who are most ignorant of the goods and truths of the Word, as are the heathen. It is of Providence, therefore, that those of the church who are most liable to profane are reduced to ignorance. That is why the science of correspondences, which had been profanely applied to magical practices among the ancients, became unknown to Jews and Christians; why interior truths were not disclosed to the Jews, whose "eyes were blinded, their ears made deaf, and their hearts waxed fat"; why the dark ages lasted so long in the Christian era; and why so few have come to a full acknowledgment of the Heavenly Doctrine of the New Jerusalem. It is to avoid the profanation of what is holy that men are thus permitted to remain in ignorance, and that their worship becomes so externalized that it is a mere shell. For the same reason the internal truths for a new dispensation are not revealed until the former church has become vastate. That is why the Lord did not come into the world until men were so external that they could not interiorly profane holy things, and thus the Word in particular (A. C. 37573398.)
     Concerning those of the Christian Church who were in the fourth stage of deterioration, it is foretold in Matthew: "Then if any man shall say unto you, Lo, here is Christ, or there, believe it not. For there shall arise false Christs, and false prophets, and they shall shew great signs and prodigies to seduce, if possible, even the elect. Behold, I have told you before. If, therefore, they say unto you, Behold, He is in the desert, go not forth; behold, He is in the inner chambers, believe it not. For as the lightning goes out from the east, and is apparent even to the west, so also shall the coming of the Son of man be. For wheresoever the carcase is, there will the eagles be gathered together." (Matt. 24: 23-28.) In the internal sense, these words "treat of the state of the church (in the fourth state of vastation) as it is then with respect to doctrine in general, and specifically with those who are in a holy external worship, but in a profane internal, that is, who with the mouth profess the Lord with a holy veneration, but at heart worship themselves and the world, so that the worship of the Lord with them is a means of gaining honors and wealth.

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On becoming such, they profane the Lord and the heavenly life and faith to the extent that they had before acknowledged these." (A. C. 3899.)
     The Lord cautioned Christians to beware of "false Christs and false prophets," which is a warning not to be beguiled by falsified doctrinals from the Word or any advocacy of them, however much it may be cloaked in appearances of holiness. "Behold, I have told you before" is a forewarning similar to the one He gave elsewhere in Matthew, "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves." (7: 15.) The injunction not to look for Him "in the desert" or "the inner chambers" is to beware of falsity and evil disguised as truth and good. Specifically it is a warning not to heed citations from the Old and New Testaments when they are made under the sphere of the perverted Old Church. For Christians cite the Old Testament in favor of their vicarious atonement dogma, and they cite the New Testament in order that they may banish love, charity and good works, and thus enhance their heresy of salvation by faith alone.
     The advent of the Son of Man as "lightning flashing from the east to the west" means that the Old Testament, which is virtually a "desert' to the Old Church, and the New Testament which is meant by the "inner chambers' because it teaches interior things, will not have their genuine teachings brought forth until the Second Advent of the Lord, when the light of the Heavenly Doctrine will illumine the pages of the Old and New Testaments. Every New Church is founded upon a specific Word that is given to it by the Lord, and rests only secondarily upon the Words giver, to former Churches; and these are in need of the latest Word to illumine them. To indicate that the Writings are the specific Word to the New Church, Swedenborg was commanded to write upon two volumes in this world, "Hic Liber est Adventus Domini, scriptum ex mandato." ("This Book is the Advent of the Lord, written by command.")
     The closing words concerning this fourth stage in Matthew, where the eagles are said to gather about the corpse, depict the Old Church as bereft of all life from good and truth, and busied in multiplying its falsities and confirming them by far-fetched reasonings.

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This is to continue until men cease to consider that Church to be a spiritual or even a sane institution. For it has ceased to regard goods and truths as realities, which have been given by the Lord, but only to be accepted "so far as they are grasped." (A. C. 3900.)

     Verse 7.-"And when He had opened the fourth seal, I heard the voice of the fourth animal saying, Come and see!"-This is the fourth response from the inmost heaven to what the Lord was manifesting to its angels concerning the fourth stage of regeneration. It was made by the "eagle," and it is the fourth invitation to heed and ponder. Upon the opening of the remaining three of the seven seals, no cherubic voice was heard, For this guard is exercised only during the four stages of reformation, while the regenerating are still in contact with the degenerating. The need for the segregation of the good from the evil is met later, after the judgment, by the great gulf fixed between heaven and hell. Prior to the Last Judgment, this gulf did not avail to separate the two lower heavens from the two upper hells. The natural heaven was then severely infested by those who were in the opposite natural hell, as is evident from the complaint of "those under the altar," who were brought to view when the fifth seal was opened. (Apoc. 6: 9.)
     An eagle, from its keen sight, typifies intelligence. When this is genuine with a man, it has its origin in the Word, but when perverted, it is represented by the eagle as a bird swooping down upon carrion, and signifying false reasonings devastating a dead church. From the fall of the Christian Church, when it advocated a faith in three Divine Persons whom it has tried in vain to reunite into a single God, "the desolation predicted by Daniel began and increased, and to that faith and its imputation the eagles had been gathered together," that is, the concocters of false reasonings. "By the 'eagles' are meant the lynx-eyed primates of the church." (T. C. R. 165, 634, 759.)

     Verse 8.-"And I saw, and, behold, a pallid horse." The understanding of the Word as to its good and truth had now been destroyed by evils of life. Falses inevitably resulted, since they make one with evils in man's spirit, although this may not appear to be so in the speech and deeds of a man on earth.

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Pallor denotes the absence of life, and here signifies that the Word is no longer a vital matter with those who are not in the goods of life, since they are not in truths of doctrine according to which they live. As is well known the loss of vital heat in a state of terror causes the face to grow pale until it is an image of death. Those who are in hell, being spiritually dead, appear to the angels pallid like corpses when they are satans, but red like the embers of a coal fire when they are devils.
     The cherub "like a flying eagle" betokens the Divine Truth of the Word as to the cognitions out of which the understanding is to be formed, albeit now drawing attention to the utter rejection of Divine Truth in an understanding that is devoid of the cognitions of good and truth from the Word, and therefore appearing in the spiritual world as a pallid horse. With regard to such a lifeless understanding, the fact that the Word cannot be understood without doctrine, and that such doctrine is not perceived apart from a life according to it, means, in such a case, that there has been no opening of the spiritual mind there, and that no light from heaven inflows there to impart illustration and perception. (A. E. 351; A. R. 320.)
     In itself, this cherub like an eagle represents the operation of Divine Providence urging men of the fallen spiritual genius to imbibe cognitions from the Word as the materials with which to build receptacles for the loves inflowing from heaven. It also fosters their feeling that they are doing this from themselves. By it, also, those who might profane the Word are prevented. The remains of good affections, stored up in early life, lend themselves to it as tendrils reaching out to the Word for spiritual sustenance. Yet the urge to resort to the Word does not long remain untainted by alien loves and interests. The entrance upon regeneration, however, purges the urge of such defilements little by little, while imparting also a growing appreciation of what the Lord has designed that one should imbibe from the Word. An increase of wisdom then comes with such illustration and perception, although this wisdom can never approximate the Divine Wisdom, or, in fact, attain to a full comprehension of the pure Divine Truths of that Wisdom, which are in the bosom of the Word. (De Verbo XXIV.)
     "And one that sat on it." The Word, whether in a least or great way (Matt. 5: 19), will continue to 'ride" upon the understanding.

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For the Word is life, and not death. But to those who are in evils and in falses thence, who perceive nothing of spiritual love in the Word, it appears as death. Indeed, it is actually death to their hopes of triumphing from the loves of self and the world. For the Word appears to everyone according to his own state and quality; thus it appears as life to those who are in good and truth; and the Lord Himself, who is the Soul of the Word, is seen as a vivifying fire and a recreative light. But to those who are His opponents He appears as a conflagration suffused with thick darkness. Accordingly, they ascribe wrath, punishment, vengeance, and destruction to Him. (A. E. 382.)
     "And his name was Death; and hell followed with him." The term "death," when coupled with 'hell,' means damnation. (A. E. 186.) In a more particular sense, "death" means the satanic hell, and "hell" the diabolical one. (A. R. 870; H. H. 311.) Thus they denote the extinction of spiritual life in the understanding and the will of man, from his opposition to God, to the Word, and to the aims of spiritual life. Nevertheless, a vestige of spiritual life will slip through crevices, to impart the faculties of thinking and of feeling life to be one's own, as well as the capacity to enjoy certain sensual and corporeal satisfactions whenever the tasks assigned in the workhouses of hell are commendably carried out. (A. R. 321.)
     "And to them was given power to kill over a fourth part of the earth." In this fourth stage of its degeneration, all the good of the church had been destroyed in that part of the understanding where a new will might have been established. Truths from the Word and from their church's doctrine were no longer of any avail for this. for those who have reached this stage are in sheer evils and falses, and so are devoid of all perception of good and all understanding of truth from the Word or any doctrines drawn thence. Their state is diametrically opposite to the spiritual conscience that has been formed with those who are in the fourth stage of regeneration, who are about to be enrolled in the heavens that are unfolded in order when the remaining three seals are opened. The wicked who are in the fourth stage of decline may continue to read the Word, even with interest and acumen, but in so doing they are not seeking for truths, but only for confirmations of their falses or excuses for their evils.

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     As the "black horse" represented the affliction of truth by falses, the "pallid horse" is infestation thereby. Affliction or tribulation is predicated of temptations in which a sincere desire for truth struggles to make the external man submissive to the internal man. (A. C. 1846, 3864, 7067; A. E. 750; A. R. 377.) But infestation was not predicated of the third stage, in which temptations are emphasized, but of the fourth stage in which, in a good sense, good and truth are to be conjoined in the internal man to form the conscience of the individual. Infestation then operates to prove that conscience, and to make it firmer. That is what then takes place, inasmuch as "truths grow according to infestations." (A. C. 6663.) The in festers who are in the fourth stage of degeneration aim their darts at the good that is within the truths which are with those who are in the fourth stage of reformation, but the Lord protects their good by a great increase of its defenses, which are truths.
     "With sword, and with famine, and with death, and by the wild beasts of the earth." In these four plagues of their assault, the infesters are warded off by the four cherubim. The power of the Divine Truth of the Word,-the "lion,"-turns aside the "sword" or their falses of doctrine. By the "famine" is meant the lack of the cognitions of good, as when cares have kept one away from the Word, and so have left him unprotected against evils of life. This state is alleviated by the Divine Good of the Word-the "calf," which is able to instill delight during a state of cold aloofness to spiritual things. "Death," that is, the extinction of spiritual life, is countered by the "cherub with a face like a man's," thus by the wisdom to realize that a heavenly blessedness comes from the delight of performing uses to others. And finally, evils of life incited by the cupidities of the loves of self and the world, which cupidites are "the wild beasts of the earth," are expelled by the "cherub like an eagle," that is, by the Divine Truth of the Word in its function of promoting a discerning intelligence or circumspection which is adequate to warn man of the approach of any danger to the soul. But the wicked infesters in the fourth stage of degeneration are no longer under any protective cherubic mantle, and so are overwhelmed by these four plagues in the order in which they are mentioned in this verse. (A. E. 388; T. C. R. 388.)

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ANNUAL COUNCIL MEETINGS 1945

ANNUAL COUNCIL MEETINGS       NORBERT H. ROGERS       1945

     BRYN ATHYN, PA., APRIL 9-14, 1945.

     COUNCIL OF THE CLERGY.

     The Forty-eighth Annual Meeting of the Council of the Clergy was held in Bryn Athyn, Pa., April 9-13, 1945, and was attended by the following eighteen members: The Rt. Rev. George de Charms, the Rt. Rev. Alfred Acton, and the Rev. Messrs. Elmo C. Acton, Karl R. Alden, Bjorn A. H. Boyesen, Charles E. Doering, Alan Gill, Frederick E. Gyllenhaal, Eldred E. Iungerich, Hugo Lj. Odhner, Ormond de C. Odhner, Willard D. Pendleton, Norman H. Reuter, Morley D. Rich, Norbert H. Rogers, Gilbert H. Smith, William Whitehead, and Raymond G. Cranch.
     This year the first session "ins held in the afternoon of Monday, April 9th, which made it possible to hold five regular sessions during the week instead of the usual four, and thus provided more time for the Council's deliberations. In addition, there was the usual Open Session, held on Friday evening, April 13th, following a Society Supper. The dinner and informal session was held on Thursday evening, April 12th, at the home of the Rev. Willard D. Pendleton.
     Various subjects were considered at the sessions, dealing with doctrinal, philosophical and practical matters. The Rev. Hugo Lj. Odhner presented a paper on "Sex in the Gorand Man," and the Rev. Eldred E. Iungerich one on "The History of Creation as Set Forth in Genesis." Among other subjects taken up were: The Chasuble and its Use; the Calendar Readings; Special Ceremonies and Rites; the Next General Assembly; and the question, "Can only the Regenerate see the Spiritual Sense?" Several Reports were also heard and discussed. Of special interest was the Report of the General Church Military Service Committee, whose work called forth many comments of appreciation.
     The Address at the Open Session was delivered by the Rev. Ormond de C. Odhner on the subject of "Providential Leading Through Ultimates."

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     The Rev. Frederick E. Gyllenhaal presented the following Memorial Resolution, which was adopted by a standing vote:

     RICHARD MORSE, Pastor Emeritus of the Hurstville Society of the General Church of the New Jerusalem, passed into the spiritual world on October 14, 1944, in his eighty-sixth year. He was born in Australia of New Church parents, and his father was one of the first avowed New Churchmen on that continent. Though Richard Morse's profession was engineering and architecture, from early manhood his keenest interest was in the things of the New Church, and his life was principally devoted to the establishment of the New Church in Australia. From 1904 he zealously preached and taught, by voice and pen, the doctrinal position of the General Church, of which he became a member. He was ordained into the first and second degrees of the Priesthood at the General Assembly in 1919, and continued in active pastoral work in Australia until his seventy-sixth year.
     We, the Clergy of the General Church, assembled in annual meeting, record our respect for Richard Morse, and our appreciation of the militant and faithful services he rendered with courage and singleness of purpose for so many years.
     And we ask that this recognition of his services be honored by a standing vote, be spread upon the Minutes of this Council, and that copies be sent to Mrs. Morse and the Pastor of the Hurstville Society.

     A motion to express our appreciation to the ladies who so kindly provided refreshments during the morning recesses was carried unanimously.
     NORBERT H. ROGERS
          Secretary, Council of the Clergy.

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PROVIDENTIAL LEADING THROUGH ULTIMATES 1945

PROVIDENTIAL LEADING THROUGH ULTIMATES       Rev. ORMOND ODHNER       1945

     (Delivered to the Open Session of the Council of the Clergy, April 13, 1945. During the discussion following this Address a rather widespread divergence of opinion concerning some of the points was expressed. I have therefore appended footnotes, both to clarify my meaning and to indicate such diverging beliefs.)

     The general end or purpose of the Divine Providence is that there be a heaven from the human race.
     Heaven, being Divinely created, however, is in the image of its Creator,-that is, in the human form. Now, in the human body no part may be in any place but its own; so, too, in heaven, no angel may be in any place but his own. All the uses of the human body have their counterparts in heaven; all of them must be performed; and the Lord therefore provides that there shall be angels of a genius suited to perform each of these myriad uses, and that each angel shall be led and prepared, throughout his earthly life, for the performance of his own particular, eternal use. Thus we read:

     "The inmost [end of the Divine Providence] is that man may be in this or that place in heaven, or in this or that place in the Divine heavenly man; for thus he is in the Lord. . . . And as the Lord foresees this, He also provides continually that man may become such; for thereby everyone who permits himself to be led to heaven is prepared for his own place in heaven. . . . Heaven is divided into as many societies as there are organs, viscera and members in a man; and in these no part can be in any place but its own. . . . It follows that the man who permits himself to be led to heaven is continually prepared by the Lord for his o n place; and this is done by means of such an affection of good and truth as corresponds with it. . . . This is the inmost of the Divine Providence respecting heaven." (P. 67, 68.)

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     In other words, each willing man is led and prepared for a particular place in heaven. And since one's "place" there is determined by the use he performs, it follows that each man is as it were predestined to the performance of a particular use in heaven, is led thereto by Providence, and is prepared throughout his life to perform it.
     Man, however, has free will. He can choose to spend eternity in hell. But the Lord also rules hell; and that He may rule it as a single unit-the opposite of heaven,-He provides that it also shall be in human form, although it is distortedly so, because of the nature of its inhabitants. Hence it follows that the details of the constitution of hell must also be Divinely ordered, and that no devil may occupy there any place but the one specifically permitted him. Thus we read again: "The man who does not permit himself to be led to heaven and assigned is prepared for his own place in hell, . . . a certain place there, to which also he is assigned immediately after he leaves this world; and this place there is opposite to a certain place in heaven. . . . This is the inmost of the Divine Providence respecting hell." (P. 69.)

     *     *     *

     Here we would note that this "certain place" to which the evil man is assigned seems to be in the infernal part of the same society for which he had been Divinely predestined. Remember that the most universal view of a spiritual society given in the Writings is the following: "Each society in its own place forms three heavens, and three hells under them; wherefore there are some who are on high, some who are in the middle, and some who are below them; and underneath, there are those who are in the lowest places, or in the hells." (J. 27.)
     All in the same spiritual use are in the same society. Some perform that use from a heavenly love, in any of its three degrees. But others, also created to perform it, refuse to do so from any good love, and yet are forced to contribute to it from their own infernal lusts. These constitute the hellish parts of a society, for every single society is as it were a vertical column running through the three heavens and the three hells as well.
     I conclude, therefore, that he who rebels against the Lord's government is prepared for a place in the infernal part of the same spiritual society to whose heavenly parts he had been Divinely predestined.

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The choice of his society is not his own. He must contribute to the use for which he was created. But, if he insist, he may do so in hell, rather than in heaven.*
     * Some theologians in the New Church believe that man is merely predestined to a certain spiritual society, and that he has full freedom of choice as to whether he perform his predestined use from a celestial, a spiritual, or a natural love in heaven, in addition to his obvious choice between good and evil. Such passages as A. E. 739:2, teaching a successive opening of the three degrees of the mind, support this belief. Others, however, believe that man is predestined to a certain degree of heaven. H. H. 333, teaching that infants who die are of different dispositions, some celestial and others spiritual, supports this view.

     *     *     *

     In a passage quoted earlier we read, "The man who permits himself to be led to heaven . . . is prepared by the Lord for his own place; and this is done by means of such an affection of good and truth as corresponds with it." It is by means of affections, then, that the Lord leads and prepares each man for his own eternal use; (and it is clear from experience that the affections or loves we entertain throughout our lives build up our individual characters). In other words, throughout his life man is Divinely provided with just exactly those affections or loves as shall develop him into a character fitted to perform his own eternal use. This implies that, by providing him with certain particular good affections only, and permitting him the opposite evil affections only, the Lord gives each man just exactly those free choices between good and evil, through which, should he choose the good, he will be prepared for his own place in heaven; or, should he choose the evil, for the opposite place in hell. And if, perchance, it appears from this that the only way in which man is really free is that he is free to choose between good and evil, then the truth itself, as I see it, has appeared; for this, it seems, is the truth.*

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He is not free to choose to do just anything on earth, and much less just anything in heaven; but he is free to choose between good and evil, between heaven and hell, between his specifically provided place in heaven and the opposite, specifically permitted, place in hell ("place" meaning "society").
     * Opinion was expressed that man is also free to change his spiritual society-that is, his future eternal home-while he lives on earth. With this I cannot agree, although there is a passage, which teaches that while man lives on earth he is associated with various societies in the spiritual world. This I interpret to mean that, by being adjoined to various societies, man is fed with the various loves needed to make him a form of one particular love; thus, before a man car become a doctor, he must learn reading, skill with his hands, and many various other things. (A. 5851.)
     Providence leads and prepares each man for his eternal use by means of affections. But we also read: "To be led by means of affections is to be led by means of (spiritual) societies." (E. 1175:3.) This, because the societies of heaven, in essence, are affections of good (ibid.), the societies of hell are affections of evil. Furthermore, to be led by means of affections is to be led by means of spiritual societies; for all the affections of man's mind come to him from heavenly or infernal societies, who, through "subject" or "ambassador" spirits, communicate their affections to him.
     These "associate" spirits reside in man's mind, dwelling there upon the material images in his memory. (D. 3022.) In man, that is these associate spirits have their specific dwelling-places in various pictures or images in his memory. Thus, in Swedenborg's case, we read of various spirits being associated with his sense impressions or mental images of such things as milk and butter, knives and lights, books and clothes. (See Index to the Diary under "Spirits.") And this is the case with every man.
     We are also taught herein, however, that each spirit chooses as his abode in a man's mind such things as are somehow correspondential to the love of which he-the spirit-is a form. Thus the Christian sign of baptism suits Christian spirits (T. C. R. 678); milk, apparently because of its water content (water corresponding to truth), pleases spiritual angels; butter, the celestials.
     "Spirits," we read, "can excite from man's memory those things which are in accordance (with themselves); and this they do . . . on every occasion, because such things as they excite correspond to their cupidity." (D. 796.) (The word "cupidity" meaning here simply "love.") Again, "Since there are many spirits, or spirits of different dispositions, one spirit or one genus snatches up in the idea this that accords with himself; another kind, that; yea, another kind what is distant therefrom." (D. 3024.)
     In man s memory, then, each associate spirit makes his specific abode in such things as accord with his own ruling love.

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And once such conjunction is established, it follows that whenever this particular thing-this particular mental image-again enters the man's active thought, the spirit attached to it is stirred to activity within him, and communicates to him his own individual affection. Thus the sight of any familiar object can stir up a definite state of mind-a definite affection-within us.
     Always, the observation or thought of anything already serving in our minds as an abode for a particular type of spirit stirs that spirit to activity within us, and he then endeavors to communicate to us the affection of which he is a form. It is thus, indeed, that we are supplied with all the affections that give life to our thoughts,-the affections, furthermore, by which we are led and prepared for our own particular eternal homes.
     And since it is by means of affections that the Lord leads and prepares man for his eternal home, and since the affections come to him through his associate spirits, it follows that it is this process of spirit-association, especially, which the Lord so closely governs and controls that each man is thereby prepared for his own particular place in heaven, or, should he insist, for the opposite place in hell.
     But how is this Divine government and control exercised? It is sad that the Lord sends good spirits to man, whereas man calls evil spirits to himself. (H. 295.) Yet nothing in life indicates that man does so consciously; nor does Revelation indicate that the Lord, as it were in Person, commands this or that spirit to go to this or that man to supply him with particular affections. Indeed, the indication is plainly to the contrary; for spirits are no more conscious of their association with man than is man himself. (A. 5885.) Furthermore, if the Lord's control of this spirit-association were sensed by the spirits, they would be deprived of the appearance of self-life and also of the apex of heavenly joy, for these both reside in deciding for oneself, in any particular circumstances, just exactly what the Lord's will is. It would seem, therefore, that the only conclusion possible is that this spirit-association with man operates as it were automatically: that while it is of course Divinely governed, it nevertheless automatically transpires that, whenever one of these previously mentioned correspondential abodes for spirits enters a man's active thought, the spirit is at once associated with that man, though neither the man nor the spirit is conscious of it.

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     Now, it is true that a variety of affections reaches man by means of this mediate influx from the Lord through spirits. It is true that this influx varies, both according to the form of the man's mind and according to the form of the spirit-medium. Yet it is a universal law that variety does not arise except in ultimates,-that is, in the last things of creation.* In the Lord there are infinite things; but in Him they all are one. From Him, furthermore, all life goes forth as one: there are not separate and varied streams of life going forth from the Lord to differentiate one man or spirit from another. Variety becomes variety only in ultimates; only in ultimates do the infinite things that are one in the Lord first take on their variety of forms.**
     * The word "ultimate" means "last." There are, therefore, ultimates in each series, for there is a "last" of each series. Thus the Writings speak of the "ultimate spiritual." (A. 5196.) But the "ultimates" to which I refer in this paper are the "ultimate ultimates-the last things in the creation series descending from God-that is, the dead things of nature.
     ** There is a divergence of opinion in the church as to what ultimates are here meant. Some believe that variety became variety in the ultimates of the spiritual world, before the creation of the natural world-that is, in created forms of goods and truths in the spiritual world. Others believe that variety did not become variety until after the creation of the dean things of nature,-or coincidental thereto.
     Therefore we cannot conclude that it is either above or in the heavens, without first proceeding immediately into the limitless variety of nature, that determination is made as to what variety of spirits shall be associated with each man to prepare him for his particular eternal home; for we read: "All Divine influx is from primes into ultimates, and by means of a connection with ultimates into intermediates. . . . The same is true of every Divine Operation. (D. Wis. VIII: 2.)
     Primes are such things as are in the Lord ultimates are the last things of creation,-the inert things of nature; intermediates are such "living" things as men, spirits and angels. Every Divine operation is from primes into ultimates, and, by means of a connection with ultimates, into intermediates. We must conclude, therefore, that the Lord operates directly from Himself into the ultimates of nature, to control the association of spirits with men.
     But how?

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     Let us see, first, how the sense impressions or mental images on which spirits dwell in man enter into his memory.
     Man himself is a spirit. But into him there enter innumerable things from his physical environment,-his physical environment understood to include his body, of course. From the things of his environment there is a flowing forth of something which presents itself to his organs of sense. Thus, from the flower, something presents itself to his nostrils.
     All such things, however, in themselves, are utterly powerless to enter in through his senses and affect his mind. But if there is active in him an affection in some agreement with the thing thus presented to his senses, this affection brings a sense impression or mental image of that thing in through his senses into his mind. (Thus we sense in our environment those things, which are in some accord with the momentary state of our minds.) Furthermore, it is the affection, which causes the thing sensed to inhere in the mind by attaching it to itself, and remaining attached to it. Thereafter, when man again senses that thing, the particular affection adjoined to it once more is stirred within him. Hence the sight of a picture of home may produce in us a feeling of homesickness.
     Concerning this we read, "Nothing can possibly enter man's memory and remain there unless there be a certain affection or love which introduces it. If there be no affection, . . . there will be no observation." (How well every teacher knows this! Unless he can arouse some affection of learning in his pupils, his task is hopeless.) The quotation continues, "It is this affection . . . with which the thing that enters connects itself, and being connected remains; as is evident from the fact that when a similar affection . . . returns, the thing itself recurs and is presented to view along with other things that had before entered by virtue of a similar affection. . . . In like manner, when the thing itself returns, if this be effected by objects of the senses, or by objects of the thought, or by the discourse of another, the affection also with which the thing had entered is reproduced." (A. 3336.)
     These things transpire in us as it were automatically because it is fully human spirits, possessed of all human powers, who give us the affections of our minds. Thus it is that we observe those things only in our environment, which agree with the ruling love of the spirit momentarily active within us.

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(Does not the lascivious man drink in from his surroundings all things of filthy evil?) The spirit, furthermore, freely and avidly seizes upon the things thus observed, takes them to himself as his dwelling-place in our mind: and thereafter, should something else stir him to activity within us, he recalls to our thought things we have previously observed which now serve him as his abode. Or, should one of these things be recalled some other way, the spirit adjoined to it is activated within us, and communicates to us his particular affection.
     One spirit may, of course, make several mental images his dwelling-place. Again, to any one mental image in our minds several types of spirits may be adjoined,-though always they must be in a love somehow correspondential to these things. And it is this, which accounts for the fact that any one object of thought can arouse several distinct trains of thought. Hence the rare sight of a rare beefsteak may make us think of the war, or, again, may make us think concerning spiritual and eternal values.
     Always, however, the specific direction and the specific destination of any of our trains of thought are determined by the affection already dominant within us, and by the strength with which we are entertaining it. We thought of the war because we had been letting ourselves indulge worldly selfishness, perhaps. We thought of spiritual values, because we had been entertaining a sense of shame at our concern with the externals of life.
     Thus run our trains of thought. But they operate as it were automatically, note well, only because spirits adjoin to themselves as their abodes in us things in our memories correspondential with themselves; and because, when we again sense one of these things or meet it in thought, the spirit already dwelling upon it is at once stirred to activity within us, and then wilfully recalls to our thought other things in our memories on which he dwells, the while he endeavors to inspire us with his own affection. He does these things wilfully, yet still unconsciously; for when he is with us he takes on the whole of our memory, calls forth therefrom those things he finds pleasant, and attempts to live out the life of his love with these things. The result, as far as we are concerned, is as we have described it.

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     Now, since specific affections are needed to prepare each man for his eternal home; since these affections can be given him by certain spirits only; and since such spirits can find suitable abodes only in certain mental images in his mind; it follows that the Lord must provide that these specific things shall be observable in his environment when such spirits are near enough to man to cause him to observe them, so that they will have their own suitable places of abode in him; and furthermore, since these spirits will again communicate their affections to him whenever these things reenter his active thought, it also follows that the Lord must provide that these things shall enter his active thought whenever the affections of the spirits dwelling upon them shall best prepare him for his eternal lot.
     This may seem to be getting at the matter the wrong way around,-to be "putting the cart before the horse," as it were. Yet it is the point itself of my address. And I firmly believe that such a method of controlling the association of spirits with man-such a leading of Providence by operation directly into and through the ultimates of nature-is in accord with the teachings of Revelation; whereas the opposite theory, to the effect that the Lord controls human destinies without immediate influx into the ultimate, has, I believe, no foundation in the Writings themselves.
     Stated as briefly as possible, my theory is that the Lord prepares each man for his eternal use by purposefully controlling each man's physical environment (including his body, its functions, and the resultant economic necessities), in order that at any moment those specific mental images or mental pictures shall enter that man's active thought, on which, because of their correspondential nature, dwell those specific spirits whose affections are needed at that moment to prepare the man for his eternal use.*
     * A definite misapprehension arose as to my meaning here. Some believed that this statement implied a belief that alt our external surroundings-even including such things as the present war-are Divinely planned. This, of course, would he untenable. Let me therefore state my conviction that only "good that appears as good" is willed by the Lord, and that all unhappy conditions in life are the result of man's free choice between good and evil. Such things as the war are, however, specifically permitted evils-permitted, but not willed nor planned, and yet controlled.
     Definitely, this calls for a purposeful Divine control of ultimate nature. But does not the whole Word plainly teach such a purposeful control?

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Did not the Lord increase the Israelites' crops in return for obedience to His commands? Are not the steps of a good man ordered by the Lord? Does one sparrow fall to the ground without the will of your Father? Could not Christ still the tempest? Are not the shake of dice and the shuffle of cards governed by Providence in the ultimates of order? Is not creation itself perpetual? And can the general end of creation, which is a heaven from the human race, have existence except through a specific purpose in each single thing of creation?
     No happening in nature, great or small, in itself has eternal importance to any individual. Its eternal importance is determined for each individual by the thoughts and affections it stirs in him especially by the affections, since thoughts are but affections taking forms. And all the affections of man's mind being given him by his associate spirits, it can be said that the eternal importance of any event is to be measured according to the quality of the spirits with whom it brings him into association.
     Reflection will show, I believe, that in the last analysis what starts us out on any train of thought, with the resultant entrance of certain affections into our minds, is something of ultimate nature met with directly or indirectly, and met with because of such ultimate things as the functionings of the body and the natural world.
     I believe, therefore, that the Lord, operating immediately from Himself into ultimate nature, without mediation through angels and spirits, provides that such and such an affection shall be active in each man at such and such a moment, by providing that a correspondential object of thought shall enter his active thought from his environment as will stir into activity within him spirits who are forms of the necessary affections.

     *     *     *

     So far, however, it would appear as though man has no free choice at all, when yet he actually has free choice-though only a free choice between good and evil.*
     * Discussion arose here as to whether man has not freedom to choose between greater and lesser goods, greater and lesser evils, as well as the obvious choice between good on the one hand and evil on the other. It seems to me that man indeed has this additional free choice; but does not the choice between greater and lesser good involve choice between good and evil? Why choose a lesser good, except from an evil motive? it is conceivable that man could choose what appears as a lesser good from a good motive; but then this would really be a higher good, for good is to be judged, not according to its appearance, but according to the spiritual life motivating it.

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     On the very rudiments of our thoughts-the sense impressions themselves: such gross things as heat, the sensation of breathing, the pleasantnesses of touch and taste-only good spirits and angels can dwell; for in these gross things there is nothing of evil or falsity to house evil spirits. But man can and does put these things together so as to form falsities and evils which are suitable abodes for evil spirits, and on which they will come to dwell automatically because they correspond to their loves.
     The Lord, however, must provide, with infinite care, that just exactly those good spirits shall be associated with these thought-rudiments as will prepare each man for his particular place in heaven; and further, He must permit man to call to himself only such evil spirits as will prepare him for the opposite place in hell. And both these things the Lord could do by providing that, when these particular spirits, good or bad, are in or near a man, there shall be observable in his environment such things as will serve them for dwelling-places, and by providing thereafter, through a purposeful control of nature, that these things shall reenter his thought at very specific times.
     Man has free choice, indeed; but the Lord provides him with his free choices,-those free choices only through which, should he choose the good, he will be prepared for his certain place in heaven; or, should he choose the evil, for the opposite place in hell. And this the Lord can do by purposefully controlling man's physical environment, thus the things that enter his active thought, thus the spirits actively associated with him, and thus the affections he gains at any moment.

     *     *     *


     But let an example of how this control could operate serve for a conclusion.
     Swedenborg teaches that a child's sex is determined by the mental state of his parents at the time of his conception.*

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From this I conclude that the particular mental state of his parents at the time also determines what particular strain of his immense heredity shall dominate his character. By such a purposeful control of ultimates as already indicated, the Lord could provide that such and such a state shall then he dominant in the parents, and thus, first, provide the child with a basic character Divinely ordained for his eternal use.
     * Here I must beg the readers indulgence. I have seen such a statement in Swedenborg's works, and recall being much amazed at the use of the word "parents." (Note the plural form.) However. I have not been able to find the reference in time to include it in this paper. It is strongly indicated in the Word Explained, no. 1049. Notably, it is not at all in disagreement with C. L. 220, which teaches that the sex of the individual human seed is determined according to the state of the father at the time of its manufacture.
     Nothing indicates any association of spirits with the mind of an unborn child. Indeed, this would seem impossible, since there is nothing in the unborn child's mind to serve them as dwelling-places. But there is teaching that there are celestial angels present with every woman who is with child, through whom the development of the child is provided for. (A. 5052.) And it would seem to be these celestials who are transferred to the infant at the moment of his first breath; for a child's spiritual associates are in accord with the state of the adults around him. I say, 'at the moment of his first breath,' for then at last there is in the infant's mind a definite sense impression, and these at least are necessary as dwelling-places for spirits in the individual.
     Again, however, since these celestials will long influence the child, the Lord must have provided, through His purposeful control of nature, that certain particular affections shall have been active in the mother at that time when celestial angels are associated with her, in order that they may be of the particular quality needed in the child's eternal preparation.
     Now, no evil spirits can be associated with an infant (A. 5857), because there is nothing evil or false in an infant's mind to serve them as suitable abodes.* (This, no matter how evil the adults around a child may be.) All too soon, however, the child imbibes such things.

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His innocence-an affection given him by the attendant celestial angels,-makes him willing to be led. But in him this is the innocence of ignorance, and he therefore readily takes in, from the adults around him, such things of evil and falsity as they present to his senses, in the degree to which his mind is capable of learning them. Thereafter, these things serve in him as abodes for evil spirits.
     * The Latin word "infans," here translated infant, includes children up to three years of age. But Swedenborg had an excellent sense of humor!
     But because a child's spirit-associates are in accord with the state of the adults around him, the Lord must carefully provide that only those evil affections or spirits shall be active in the adults around a child, at times when his mind has opportunity of imbibing from his environment suitable correspondential abodes for them, as shall be of use, first, in stirring up the specific evils of his inheritance he will have to overcome to be the type of angel the Lord desires him to be; and second, as will prepare him for his own particular place in hell, should he insist upon going there. And by purposefully controlling the environments of these adults, and thus their trains of thought, the Lord could easily limit their thoughts to these specifically permitted evils and falsities.
     Also, of course, the Lord must have provided that exactly the opposite good spirits shall have been associated with the specific rudiments of these forms of evil and falsity. Thereafter, thought of any one of them, though it will bring about the active association of these particular evil spirits, will automatically bring into activity the opposite good spirits.
     Such a government of the original association of spirits with man must continue to a certain extent throughout an individual's life. And ever afterwards the Lord must also provide, by a purposeful control of ultimate nature, bodily functioning, etc., for the re-entrance of specific mental images into his thought, whenever the affections of the spirits attached to them are necessary in the preparation of that individual for his own eternal use.
     This, indeed, would be Providential leading through ultimates. This, indeed, would be Providence holding each man in its two hands. Operating immediately from Himself into the ultimates of nature, wherein all variety first appears as variety-the Lord so controls ultimate nature that there shall be in each man's memory, and in his active thought at precisely the right moments, those mental images on which, as it were automatically, there dwell the spirits whose affections are needed to prepare him for his eternal home.

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This is the hand of Providence that is beneath man. And at the same time, and by means of this connection with ultimates, the Lord flows down from above with life as loves or affections, through the heavens in order even unto man-through those particular angels and spirits who will prepare him for his eternal home by giving him the affections of which they are individual forms. Thereby He gives angels life as though it were their own, and happiness according to their uses, and thereby also He does these things for man. This is the hand of Providence that is above man.
     This, indeed, would he Providential leading through ultimates. And it would also be in agreement with those teachings of the Writings which say that all life goes forth as a one from the Lord; that variety first appears as variety in ultimates; and that every Divine operation is from primes into ultimates, and by means of its connection with ultimates, into intermediates.
EDUCATIONAL COUNCIL 1945

EDUCATIONAL COUNCIL       Editor       1945

     The Secretary's Report of the Sessions of the Educational Council, held at Bryn Athyn, Pa., April 10-13, 1945, will be published in the July issue, together with the text of papers read during the sessions.
     EDITOR
JOINT COUNCIL 1945

JOINT COUNCIL       Various       1945

     APRIL 14, 1945.

     The fifty-first regular joint meeting of the Council of the Clergy and the Executive Committee of the General Church of the New Jerusalem was held in the Council Chamber at Bryn Athyn, Pa., on April 14, 1945, at 10 a.m., the following gentlemen being present:

     OF THE CLERGY: The Rt. Rev. George de Charms (presiding), the Rt. Rev. Alfred Acton, the Rev. Messrs. E. C. Acton, K. R. Alden, B. A. H. Boyesen, C. E. Doering, Alan Gill, F. F. Gyllenhaal, E. E. Iungerich, H. L. Odhner, O. de C. Odhner, W. D. Pendleton, N. H. Reuter, M. D. Rich, N. H. Rogers, G. H. Smith, and R. G. Cranch.
     OF THE EXECUTIVE COMMITTEE: Messrs. K. C. Acton, E. C. Bostock, G. S. Childs, E. H. Davis, R. W. Childs, D. F. Gladish, Dr. M. W. Heilman, Messrs.
W. L. Horigan, Hubert Hyatt, Hubert Nelson, P. C. Pendleton, H. F. Pitcairn, Raymond Pitcairn, and Frank Wilson.

     1.     Bishop de Charms opened the meeting after prayers and a reading from the Writings.
     2.     The Council adopted the MINUTES of the fiftieth regular meeting, as printed in the NEW CHURCH LIFE, 1944 pp. 289-296.
     3.     The Report of the SECRETARY OF THE GENERAL CHURCH was adopted as printed in the April issue, 1945, pp. 165-168. The Secretary also reported that the Calendar of "Daily Readings" (which he had had in charge since 1928) will have covered the proposed program of readings from the Writings by 1946. The readings had not included the Spiritual Diary, which is out of print, nor the expositional portions of the Apocalypse Explained (because these parts were of a type which many found difficult for serial reading). He invited criticisms, and asked whether the Council considered that the Calendar should be continued.
     The discussion evidenced that, while relatively few in each locality followed the Calendar, a reasonable number did, and delighted to discuss the daily assignments with others. It had undoubtedly stimulated the habit of daily individual reading with many, and the interest was higher as long as "Notes on the Calendar Readings" were published in the LIFE. Such Notes might be prepared ahead of time, to be ready for publication when required.

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The suggestion that the Calendar be dropped for a while to test the reaction of our people to such a step was withdrawn, but it was felt that the Pastors might well emphasize its usefulness. It was mentioned sotto voce that the Calendars at least served as good bookmarkers. The receipt each year of the Calendar (with its doctrinal preface about the duty of individual reading) served as a reminder to many. The annual cost was not great.
     The history of our various undertakings of sending out plans for readings from the Writings was traced by the Rev. F. E. Gyllenhaal from 1879. It was mentioned in "College Letters" in 1886 as one of the Academy's uses. One series terminated in 1909, and the present Calendar was a revival introduced at the London General Assembly in 1928.
     Mr. R. W. Childs recommended that a subject reading-plan might be appended to the Calendar, of a nature to interest the young people.
     4.     On motion of Mr. Hubert Hyatt, it was decided that the publication of the "Daily Readings" be continued.
     5.     The Report of the COUNCIL OF THE CLERGY was adopted as printed in the April issue of the LIFE. pp. 169-176, but with the figure "26" on line 12 of p. 169 altered to read "28."
     6.     The Council, by unanimous standing vote, associated itself with the sentiments expressed in the Memorial Resolution for the late REV. RICHARD MORSE, passed by the Council of the Clergy. See page 255.
     7.     The Report of the EDITOR OF "NEW CHURCH LIFE-whose health did not allow him to attend-was adopted as printed in the April issue, pp. 176-177. An additional Report was read, in the form of a letter to the Bishop:

Dear Bishop:

     As supplementary to my printed Report. I would like to say to the ministers that there is need for more doctrinal articles, or papers on suitable subjects. Our ministers do most of their writing in the form of sermons, but we can print only 10 or 12 of these in the course of a year. When permission is granted by the writer, a sermon can sometimes be converted into an article; or the writer himself could use part of his sermon as a doctrinal article, and send it in.

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     It has been suggested to me that we should publish more articles of a brief and simple nature, suited to the needs of the isolated. In this connection, I would say that Talks to Children have in the past been of great use to adults, as well as to children. Our members, especially in isolated families, would appreciate having more of these Talks to Children made available to them in our pages, and I hope the ministers will make an effort to meet this need by writing out some of the Talks they give in services or on other occasions. Even if sent to me in pencilled form, I can have them typed.
     If you think well, Bishop, something might be said to the ministers about the 2d cover-page of our monthly issue. This is not a Directory of Societies and Circles, which would take much more space; but the object in publishing this list is to furnish information to travelers-to those of our members who happen to visit the various localities, and who may wish to attend services and doctrinal classes. To confine the list to a single page, it has been necessary to give the information in as brief form as possible. In a number of cases, the name and address of the Secretary has been sufficient. It would be well for the pastors to bear this list in mind, and keep it up to date by notifying us of changes that ought to be made.
     I regret that I am unable to attend the sessions of the Council this year, but I shall be glad to hear from the ministers at any time.
     Sincerely yours,
     W. B. CALDWELL.


     In discussing Dr. Caldwell's suggestions, the need of more "Talks to Children" was again emphasized. The Rev. N. H. Rogers said that an ample supply of such addresses could be obtained if these spontaneous talks were taken down in shorthand. Mr. Frank Wilson felt that some features like those in the NEW CHURCH HERALD could well be incorporated into our journal to make it more of a family magazine. Mr. R. W. Childs suggested that material for younger states, such as the stories and fables in the early issues of the LIFE, would soon serve to establish the habit with the young people of reading the entire contents.
     8.     The Treasurer of the General Church, Mr. Hubert Hyatt, regretted that the complete 1944 Treasury Report was not yet printed for distribution. In the meantime he offered the following condensed Report:

     1944 TREASURY REPORT.

To the Members, Friends, and Contributors of the General Church:

     This Report for 1944 again shows good material progress for the General Church, which may, or may not, show progress in more important directions.

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The weight of the evidence indicates that it does. For instance, it indicates that there is something of an increasing and more widespread appreciation of the usefulness of the General Church.
     But there still remains large room for and much need of, greatly increasing and widely spreading this appreciation, not only of the usefulness of the General Church, but, likewise, of the usefulness of the Academy, and of the General Church Societies and our organizations similar to Societies.
     These are the three organizations, which are essential to our development and growth. They are essential to us and they are essential to each other. We could not do without any of the three. No one of the three could do without the other two. Essentially, the three are one and the same. Their aims and purposes are identical. Their personnel coincides. It is we who are their personnel. Along different but parallel and adjacent avenues, they work for a single object. There are many crossroads between the avenues. They are the closest and most friendly of neighbors. They jointly occupy many buildings. We regard them as one, and, taken together, they constitute the Church for us.
     It is only legally and financially that they are separate and distinct. For this separation there are good and sufficient reasons.
     Because each of them is essential, but financially is independent, all of us should be contributors to all three-regular contributors. Each of them is in need of and deserves the regular support of each and every one of us. Their material progress depends on that support. Their real progress depends on the labor which only material progress can provide. Their real progress is of first importance; and not only to us, although it is we who are responsible.
     Their support, for each of us, constitutes not merely three benefactions of charity, but three duties of Charity. See T. C. R. Nos. 425, 429 and 430.

     *     *     *

     During 1944 the General Church received a total of $67,700 in contributions, including two bequests-$48,000 to capital and 519,700 to income.
     One Bequest was an addition to the Orphanage Fund. Eighteen Donors established the new Missionary, N. D. Pendleton Memorial, and Roll of Honor Memorial, Trust Funds. One Bequest and 12 Donors added $31,100 to General Fund capital.
     Contributions to income were of $300 to the Orphanage Fund. $3,100 to the South African Mission Fund, and $16,200 to the General Fund.
     The item of $16,200 in General Fund income contributions is an all time high, slightly exceeding the 1943 amount, which was $1,200 more than that for 1929, which, until 1943, had been the record year.
     Of the $16,200 in General Fund income contributions, $16,000 was for general purposes from 710 individual contributors. This likewise is an all time high, exceeding the 682 of 1943 by 28, the 578 of 1942 by 132, and the 571 of 1927 by 139, 1927 having been the record year until 1942.
     Of the tabulated contributors percentages, the first five are: Washington, D. C. 83%; Detroit 82%; Pittsburgh 73.9% Bryn Athyn 73.8%; South Chicago 73.3%; and Glenview 72.7%. That for the entire Church with 1630 potentials is 43.56%.

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The latter is not a record. The year 1926 produced 43.64%, or 0.08 higher than for 1944. To exceed this record in 1945 will require another 9/100ths of 1%, or, presumably, about two more contributors-unless the membership grows this year much more quickly than heretofore.
     Among the 682 contributors of 1943 were 61 in the armed forces, but among the 710 of 1944 there were 92.

     The General Church owns sixteen Funds: fifteen Trust and one General. Their total 1944 income was $40,200 with $19,700 contributed, $1,600 for NEW CHURCH LIFE subscriptions and 818,900 from investments. At the year end the total book value was $604,000, made up of $32,800 in current assets plus $571,200 in bond and stock investments. The market value of the investments was substantially greater than the book value. The 1944 increase in book value, from $536,800 to $604,000, consisted of $48,000 contributed to capital as above, $3,700 gained on the sale of investments and $15,400 of income reserved for the future. The total 1944 expenditures were as follows:

     Bishop's Office ................................... $ 2,290
     Extension Aid for assisting the work of various Ministers at various localities and in traveling to others                    10,220
     Adult Education Committee                         620
     New Church Life ................................     5,170
     South African Mission ...........................      5,070
     Reading Calendars, 1945                              70
     Pensions to six former Pastors or their Widows          4,100
     Stockholm Society, as the income from its own Funds held by the General Church Administration of Trust Funds.....................     420
     Treasury Office                                   820
     Sundries                                        280

                                                  $29,710


     Of income reserved for the future, the General Church, in its General Fund, now has $41,600. This is presently invested, with the income therefrom being added thereto. The total is available either for expenditure, or for adding to capital, as may be determined. Taking all existing circumstances into account, it is deemed highly fortunate that the General Church possesses this Reserve as a cushion for the future. It is practically inevitable that the next several years will bring both emergencies and urgent needs for extraordinary expenditures. Much has had to be postponed these past few years. There is also the great likelihood of a marked drop in the investment income rate, together with other probabilities to be faced as they occur. Whatever happens financially, the Reserve will be of great help. On at least some misfortunes we can almost depend. But even if we have none, or only a few, the Reserve still can be employed to good advantage in promoting the growth of the Church.

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     In each of sixteen of its organized centers the General Church presently has duly appointed Treasury Agents who generously undertake the work of assisting the General Church Treasury in their several districts. This number includes one vacancy by death, with a successor to be appointed. There should he similar appointments in every center, and the Treasury will he pleased indeed to cooperate in every way, both toward obtaining the appointments and with those appointed.

     *     *     *

     With this Report comes the warm and appreciative thanks of the General Church to each and every one of its contributors. It is they to whom nearly all of the credit is due for the present condition of the Treasury. Similar thanks are rendered to the Investment Committee, the members of which have given much time, knowledge and skill to selecting investments, and to determining the proper time for purchasing and selling them. To them also is much credit due for the present prosperity of the Treasury. Credit and thanks likewise are due and given to all past and present Treasury Agents for their useful efforts on behalf of the General Church. Other thanks go to the members of the Executive Committee who have given valued and worthwhile counsel on the financial, legal and other questions which continually arise.

     *     *     *

     It is urged as important for every individual in the Church, no matter where located, and whether already a member or only going to be, and whether young or old, but most especially if young, or reasonably so; and, similarly, for every organized and unorganized group in the Church; it is urged as important that there be careful consideration of the present and future needs of the General Church, of the Academy, and of the Society or its local counterpart; that everywhere among us, and with each of us individually, there be aroused a definite sense of both joint and personal and undivided responsibility for the uses of these three organizations; and that each of us himself undertakes to contribute his own proper share of the cost of carrying on those uses. It is by this means only that the Church may grow and prosper, and that, at the same time, our three essential Church organizations firmly may rest and solidly be built on the material base of financial prosperity which is needful, and, also at the same time, that that base be the firm and solid and long and wide base which not the few, not the 40%, not the 50%, nor even the 80%, but only the 100% of all of us can produce-if each of us really tries.
     For those who desire additional information and greater detail regarding the Treasury's present condition and its 1944 operations, these will be found in a 24-page pamphlet, copies of which are available and will he sent on request to the undersigned.
     Respectfully submitted,
          HUBERT HYATT
               Treasurer.

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     Mr. Hyatt provided a welcome interlude by his facetious comments on the difficulties which attended the carrying out of last year's motion in Council, that the manner of publishing the Treasurer's Reports be referred to the Bishop and the Treasurer with power to act (LIFE, 1944, p. 290). The Committee met, the Bishop taking the chair, the Treasurer taking the floor. The chairman was without a vote, except in case of a tie. The present condensed Report is the result.
     9. It was moved, seconded and unanimously carried, that the Report be accepted and published in total. Unfortunately the Treasurer will not permit levity to be mixed with finance, and our Minutes are therefore deprived of their salient feature.
     Mr. Hyatt pointed out that the effort to spread the support of the General Church among as many members as possible was adopted as a policy in 1921, with good results. The problem today is the unique trinity of uses, which confronts us in the support of the General Church, the Academy, and our local church. These interdependent organizations are in essence one, and he felt that while nothing should be done to weaken the support of the societies, and while there is no thought of any centralization, yet the support of the three uses can be developed as a unit, with the realization of this interdependence, in such a way that the contributions to the societies will be improved rather than diminished.
     Mr. K. C. Acton reported a resolution passed in the Executive Committee, which requested the Bishop to appoint a Committee to bring the uses of the General Church to the attention of the members, to study the question of raising funds, and to report to the Executive Committee.
     10. Mr. Edward H. Davis, Secretary of the Executive Committee, read his Report of the CORPORATION OF THE GENERAL CHURCH, which was accepted as printed in NEW CHURCH LIFE, 1945, p. 178.
     11. The Report of the MILITARY SERVICE COMMITTEE was read:

     REPORT OF THE MILITARY SERVICE COMMITTEE.

     The information contained in this report is known to most of you, but for the sake of the record it seems advisable to state it at this time-to this group.
     The appointment of the Rev. Willard D. Pendleton to the position of Corresponding Pastor to the armed forces is good because it is of order. It is important because it will increase the Church's usefulness to its members in the armed forces.

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For both the present and the future it creates a situation valuable to the Church.
     The Military Service Committee will continue to function as formerly; but an adjustment in the balance of responsibility-in addition to Mr. Pendleton's actual work-will contribute to a fuller harmony in the use itself. Technically the set-up is one that still may be a cause of concern to the minister who remarked to us a year ago: The Church is just lucky that this committee hasn't gotten out of hand and done something most disorderly." Well, the personal relationship in this particular situation seems to preclude much danger.
     The reactions to the Rev. Hugo Lj. Odhner's book entitled The Moral Life have fulfilled our hopes and expectations. Most important to us, of course, are the enthusiastic letters from the men and women who received it as a Christmas gift from the Military Service Committee. In addition, however, the sales in the Academy Book Room, the reviews in NEW CHURCH LIFE. THE NEW PHILOSOPHY, The Chronicle, The Chatter Box, The London News Letter, and THE NEW-CHURCH HERALD, are most satisfying to all who cooperated in the work. When the author, the Publication Committee, the Treasurer of the Academy Book Room and a group of women are all content at once over a project, it is a record.
     The Communique has been enlarged, and changed as to format. The Committee considers it a definite improvement, as do most of its readers. There are an increasing number of suggestions that some form of periodical be continued after the end of the war, but the practicability of such a paper is vague at this time.
     The whole subject of suitable printed material to be mailed to those on our list would consume more time and space than can be taken here. It there are questions, suggestions, or criticisms relative to this subject, it will be useful for them to be brought forward at this time.
     We wish to mention four points on the subject:

     (1) As the war progresses the committee is conscious of an urgent need to meet the prevalent states of the recipients of our literature. Much thought is devoted to this matter in an effort to maintain a balance, at the same time trying to meet a change in the predominant state.
     (2) A wide variety of suggestions and requests have been received by the committee, but there is one universal request that can and should be met, namely, brevity. We might as well face the fact-they don't read long papers A few pages read are better than any number unread. And here is a gentle hint: Bishop George de Charms' uncut sermons, including the entire third lesson, fill seven or eight pages of our small folders. Most New Church sermons, exclusive of the third lesson, require at least ten pages.
     (3) In response to requests, we are planning to send out more direct quotations from the Word and the Writings. Convention has published a number of useful booklets of quotations on various subjects with which they have agreed to supply us. In addition we are publishing some of our own.

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     (4) It is obvious that it will be a number of years before all our members can return to civilian life. There will be no sudden and definite mustering out.
The work of the Military Service Committee must be adjusted to meet situations as they arrive; but this much is certain: the committee will continue to function until the last man is out of uniform.

     The Military Service Committee is nearly four years old-old enough to have sensed many changes of state among us. In spite of the hard things-all the ugly painful abnormalities of war-most of our men and women are gaining something-using their experiences, not wasting them. And in this the truths of the Church are a help, for they are a true foundation to be relied on in a world builded on the shifting sands of false values.
     Respectfully submitted,
          DORIS G. PENDLETON.

     12. Speakers were delighted to learn of the work so ably performed by this Committee in all its various phases. The Bishop noted that the Church owes a great debt to the Committee for their untiring efforts and skilled handling of a difficult task. This work will bear good fruit for the Church long after the war-period is over.
     On motion, the Secretary was unanimously asked to transmit to the chairman, Mrs. Philip C. Pendleton, our united support and appreciation of the Committee's work.
     13. Mr. Edward H. Davis, on behalf of the COMMITTEE ON PENSIONS, reported that this committee had been working during the past year on what could be done in arranging a pensioning plan for ministers and teachers through annuities or group insurance. Mr. Robert Synnestvedt and Mr. David Gladish had been giving attention to these phases. The problem was to ascertain if it were more advantageous to administer the fund ourselves or to operate by means of an outside insurance agency. The following resolution had been passed by the Executive Committee:

     "Whereas several societies of the General Church have expressed to this Committee a desire that a pension fund system be established to aid both ministers and teachers in the General Church, and whereas the Executive Committee of the General Church favors the adoption of a system to expand its Pension Fund and to extend its uses to include not only pensions for General Church ministers, but also pensions for teachers in local church societies; now, therefore, be it resolved that the Pension Fund Committee he requested to formulate a detailed pension fund plan to be presented to the Executive Committee of the General Church, for adoption at a meeting to be called by the Bishop for that purpose."

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     The Bishop pointed out the importance of this undertaking for the welfare of the Church. Teachers and ministers deserve the consideration of the Church, to see that they will be cared for. While many difficulties obstruct, there is a prospect of developing a practical scheme.
     Another speaker added that such a scheme would help to remove the compunctions of those young men and women who wish to enter these professions in the Church, but are deterred by the fear of eventually becoming charges upon others, against which their self-respect rebels.
     On motion, the Report of the Committee on Pensions was accepted.
     14. The Bishop introduced the question of the proper mode to be followed in selecting a candidate for elevation into the third degree of the priesthood. The subject was discussed at length.
     15. The Bishop noted for the record that both the Council of the Clergy and the Executive Committee had expressed the wish that a General Assembly be held as soon as wartime restrictions are sufficiently relaxed to make it possible. June 1946 had been thought of as a possible time. While it was desirable that this Assembly be held in Bryn Athyn, Mr. Walter Horigan offered to investigate certain facilities for holding it in Pittsburgh, as an alternative in case the Bryn Athyn Society was unable to issue an invitation.
     16. The meeting adjourned at 12.35 p.m.
          Respectfully submitted,
               HUGO Lj. ODHNER
                    Secretary.

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MILITARY SERVICE COMMITTEE 1945

MILITARY SERVICE COMMITTEE              1945

     THE ROLL OF HONOR.

     Who does not remember and love him who fights even unto death that his country may he free. (T. C. R. 710.)

     LIEUTENANT RICHARD ALVIN WALTER. Bryn Athyn, Pa. United States Army Air Corps. Killed on the Asiatic Front. October 18, 1942.
     FLYING OFFICER LAURENCE THEODORE IZZARD, Toronto, Ontario. Royal Canadian Air Force. Missing in action, and presumed dead. December 8, 1942.
     SERGEANT PILOT RALPH ROSCHMAN HILL, Kitchener, Ontario. Royal Canadian Air Force. Killed on active service in Wales, February 9, 1943.
     FLYING OFFICER WILLIAM GEORGE BELLINGER, Windsor, Ontario. Royal Canadian Air Force. Killed in action, September 29/30, 1943.
     LIEUTENANT JUSTIN HUGH DAVIS, Bryn Athyn, Pa. United States Army. Killed in line of duty at Camp Shelby, Mississippi, October 27, 1943.
     SERGEANT KENNETH VON WALDECK PRICE, Bryn Athyn, Pa. United States Army Air Corps. Missing and officially presumed dead, November 15, 1943.
     FLYER BEETLE GUSTAF LINDEN, Stockholm, Sweden. Air Force of the Swedish Army. Lost when plane forced down at sea near Stockholm, January 7, 1944.
     ENSIGN OSWALD EUGENE ASPLUNDH. JR., Glenview, Illinois. United States Naval Air Corps. Accidentally killed while on active service at Quonset Point, Rhode Island, April 22, 1944.
     SERGEANT JAMES MARTIN BUSS, Durban, Natal, South Africa. Royal Durban Light Infantry. Killed in action in Italy, May 7, 1944.
     CAPTAIN LYMAN STEVENS LOOMIS, Zanesyille, Ohio. United States Army Air Corps. Killed while on active service in China, June, 1944.
     LIEUTENANT ALLEN WILLIAM KUHL, Kitchener, Ontario. Canadian Army. Killed in action while serving with the Royal Welsh Fusiliers in France, July 17, 1944.
     LIEUTENANT KEITH C. HALLIDAY, Scotland. British Airborne Light Artillery. Killed in action at Arnhem, Holland, September, 1944.
     PRIVATE JEREMY LEONARD, Montclair, New Jersey. United States Army Medical Corps. Killed in action in Germany, November 16, 1944.
     SERGEANT ARTHUR LESLIE EVENS, Benton, Alberta, Canada. Royal Canadian Air Force. Killed in action over Belgium, January 14, 1945.
     PRIVATE FIRST CLASS CARL LAND HANSEN, Philadelphia, Pa. United States Army. Killed in action on Western Front in Europe, January 17, 1945.

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     [Photo of Sgt/Pilot Arthur Leslie Evens.]

     Sgt/Pilot Arthur Leslie Evens was killed on January 14, 1945 while on Active Service over Belgium with the Royal Canadian Air Force. He was in his 23rd year.
     Leslie was the son of Mr. and Mrs. William A. Evens, of Benton, Alberta, Canada. In 1939 he entered the Boys' Academy as a sophomore, and in his three years as a student he made honor grades in his studies, excelled in sports, and stood high in the love and esteem of his classmates. After his graduation in June, 1942, he returned to Canada and enlisted in the Air Corps, and during his training was awarded high honors for his scholastic ability. Receiving his wings in January, 1944, he went by way of the Bahamas to England, and was copilot in a liberator operating out of England for about a year before his death.
     During his school years in Bryn Athyn and the summers he spent in the United States, Leslie made friends, both young and old, who admired his industry and his independence of word and action, and loved him for his kindliness, his warm and friendly spirit, and his keen and, on occasion, prankish sense of humor.

     [Photo of Pfc. Carl Land Hansen.]

     Pfc. Carl Land Hansen was killed in action on January 17, 1945, while serving in the United States Army on the Western Front in Europe. He was in his 37th year.
     Born October 16, 1908, the son of Mr. and Mrs. Frederick T. Hansen, Carl enjoyed the benefits of New Church education in the Bryn Athyn Elementary School and the Boys' Academy, graduating in 1928, and afterwards attending the Junior College, 1928-1929.
     After the outbreak of the war, he served in the chemical department of a war industry. But he was troubled because he was not in the actual fighting, and therefore enlisted in the Army.
     In a letter from the front he wrote that he was glad our troops were not fighting on our own soil, which spared his country the terror and devastation which he saw all around him.
     He had an abiding affection for the teachings and life of the New Church, and was affiliated with the Advent Society.
     A Memorial Service for him was conducted by the Rev. Morley D. Rich at the home of Carl's mother in Philadelphia.

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Church News 1945

Church News       Various       1945

     PARIS, FRANCE.

     The following message by post card, dated Montreuil, February 27, 1945, was received on April 18th by the Rev. E. E. Iungerich from Mr. Louis Lucas, leader of our Paris Society, and his wife:

Very dear Friends:
     We received your card of October 28. 1944, on February 15, 1945, and thank you for your wishes and kind remembrances.
     We are awaiting the end of human massacres with impatience in the face of many misfortunes, desiring ardently a holy peace with its manifold benefits. France is in ruins, and many of its afflicted are in absolute want. We are living in an age of hell let loose. When shall we regain our liberties? There are no intercommunications as yet.
     Happy to know that you and yours are in good health. Many regards to your wife, and hugs for the children.
     Affectionately to all.
     BERTHE AND LOUIS LUCAS.

     P. S.-We were without coal all winter; January was very severe.
     P. S.-We are all getting on quite well. Vivat Nova Ecelesia!

     GLENVIEW, ILLINOIS.

     Somehow our church celebration meetings seem to become more interesting each year. For example, on Friday, February 2, when we celebrated Swedenborg's Birthday with a banquet, it was during an intermission between the meal and the speech of the evening that pictures of all our boys and girls in military service were shown on a large screen. This had the effect of making them feel real close to us, and put us all in an extra happy mood to proceed with the festivities.
     "The Divine Inspiration of Emanuel Swedenborg" was the title of the paper, which the Rev. Ormond Odhner presented. For those of you who have not had the pleasure of hearing him, let me say that this gentleman can "dish it out" in fine style. He has the happy faculty of treating deep subjects in clear, simple language, and often adds a bit of humor which livens up his already interesting discourse. At the conclusion of the paper, our toastmaster. Mr. David Gladish, invited us to ask Mr. Odhner any questions, which may have come to mind, and several availed themselves of this opportunity. This question and answer period, interspersed with songs and toasts, brought our meeting to a successful close.
     A Wedding.-The marriage of Mr. Kenneth Cole and Miss Dorothy Day took place in the Immanuel Church on Saturday evening. February 17th, the Rev. Elmo C. Acton officiating. The church was lighted entirely by candles, except for one center fixture, which flooded the chancel with a soft, glowing light. A background of green with white flowers was the setting for the bridal party, composed of the bride's sister. Miss Marion Day, as maid of honor, Mr. Hubert Nelson as best man, and the Misses Diantha Davis, Karen Synnestvedt, Frances Cook and Patricia Horigan as bridesmaids. The bride's gown was of white satin and lace, and her long veil was held in place by a coronet of white butterfly orchids. Her bouquet was made up entirely of gardenias. The bridesmaids wore daffodil yellow taffeta, and the maid of honor pale green taffeta all carried sheafs of yellow roses, and wore yellow rosebuds in their hair.

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The many relatives and friends of the couple filled the church to overflowing. At the reception following the ceremony there were toasts to the Church and to the bride and groom with appropriate songs. Mr. and Mrs. Cole are now at home in their new apartment in the Louis Cole residence.
     A Concert.-Another Immanuel Church concert was given recently, and once more our genial conductor, Mr. Jesse Stevens, regaled us with orchestral music played by our school children. During the intermission, Mr. and Mrs. Geoffrey Blackman were called to the stage and presented with a silver dish-a gift from the society in celebration of their silver wedding anniversary. Confidentially, these two people are the youngest looking grandparents I've ever seen!
     Sons' Meeting.-At the March meeting of the Sons, Dr. Harvey Farrington read the conclusion of his paper on "The Human Body," the first part of which he gave us several months ago. As usual, the Doctor's discourse was very interesting, interspersed, as it was, with various accounts of first-hand experience gained over a period of many years of practice.
     Two social occasions one a party where cards, ping pony, etc., were provided for our entertainment, the other a play, "Jessica's Journey-were well attended and much enjoyed.
     This year's observance of Palm Sunday, Good Friday and Easter Sunday was, as always, deeply appreciated. Especially on account of the strain of war were we comforted by the inspiring instruction, which can only be given-and gained-by, a knowledge of the doctrines of the New Church. On Easter morning we had two services-one for the children at 9.30 o'clock, at which an offering of flowers was made, the other an adult service with Holy Communion.
     Mr. Arthur T. Maynard passed into the spiritual world on March 9th in his sixty-ninth year. Arthur was a remarkable man. During a childhood illness he became stone deaf. But, like other men who come to mind, his infirmity was not allowed to interfere with his work, his social activities, or his spiritual development. He was an architect of note, a mathematician, and an omnivorous reader. His sense of touch and of rhythm was keen. He was an excellent dancer, and he had a fine sense of humor. He could read our lips readily, and was a regular attendant at all our meetings. We miss him, but we rejoice in the knowledge that he has now regained his sense of hearing in a world where he will hear wonderful things.
     HAROLD P. MCQUEEN.

     TORONTO, CANADA.

     April 30, 1945.-As we write, the world is waiting with suspended breath for the capitulation of Germany. It is a time to take thought for the future, and to look back on the past.
     An eventful month, this month of April, 1945! We lost a friend, a very gallant gentleman, when President Franklin H. Roosevelt came to the close of a brave career in this world. It is not given to many to play so lance and generous a part in history as did he. His name is graven in the hearts of all Canadians as a true friend in our hour of need.
     The Forward-Sons held their annual "Ladies' Night" on Saturday evening. April 7th. Laughter, hearty and unrestrained, is a good tonic, and we took it! The evening commenced with a sumptuous dinner-cuisine by Chef Wilson and assistants. On this annual occasion the ladies are "Ladies" indeed. They prepare not, wait not, clear not, wash not, and, in short, work not (on the dinner, of course).
     Papers were read at the table; the first by F/Lt. Sydney Parker. This was Sydney's first official speech since his return from India, and he received a prolonged and rousing reception. He gave us his impressions of that country in an interesting manner with a quirk of humor.

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Mr. George Baker read a paper by Mr. Gladstone Murray on the first of the four Freedoms,-Freedom from Want. This brought forth a heated discussion which was finally interrupted by the toastmaster, Mr. John Parker, who had his eye on the clock and the rest of the program. Songs dotted this part of it.
     When the tables had been cleared out of sight, the lighter entertainment ensued. This took the form of a dramatization of the Gentlemen's Idea of a Ladies' Meeting. But it was emphasized that it was not our Ladies' Meeting, and that any similarity was purely intentional. Our vocabulary is entirely inadequate to bring to you the performance given. As one after another of the pseudo-ladies arrived at the meeting, the members of the audience laughed themselves into a state of utter collapse. Such curves, such lines, such colors, such tone Some of the husbands had quietly resurrected their wives' cast-offs, but braver souls with finer tastes had sneaked out with unworn models which had been held ready to burst in all their glory on the Sunday parade! The knitting and darning received peculiar attention, as did the refreshments. But there is a flaw in all imitations. In this case, each pseudo-lady rose from her chair to make remarks! Conclusive evidence, Watson!
     Society Meeting.-The Semiannual Meeting of the Olivet Society was held on April 4th, at which our pastor, the Rev. F. E Gyllenhaal, gave an address on the invisible works of society members, such as thoughtfulness for others, daily worship, and individual responsibility in the material things of the church. Miss Venita Roschman gave an interesting and constructive report on our Day School. The Treasurer's report was cheerful, but there is still plenty of use for the money we have-and have not.
     Personal Notes.-Mrs. Lenore Bellinger is visiting her daughter and son-in-law, Captain and Mrs. Robert Walter, in Georgia.
     Mrs. Robert Scott has flown to Sydney, N. S., where she and Robert expect to establish a temporary home.
     F/O Orville Carter was with us for a short time, during which he and his wife, Emily, spent a few days in Montreal. He has now returned to the West Coast.
     Miss Peggy John is about to escort twenty children to England, where she will stay for an indefinite period.
     V. C.

     KITCHENER, ONTARIO.

     February, March and April brought some interesting and happy events,-an engagement, two baptisms, a wedding, the celebration of two silver wedding anniversaries, and a birth announcement.
     Engagement.-Mr. and Mrs. Percy Brown, of Pittsburgh, have announced the engagement of their daughter Elizabeth to F/O Leonard Hill. (Leonard has since been retired from the Royal Canadian Air Force.)
     Baptisms.-On March 6, Cpl. William John Dicken was baptized into the Church by the Rev. Alan Gill. And, at our Easter morning service, John Doering Schnarr, infant son of Mr. and Mrs. John Schnarr, of London, Ont., was baptized, mar pastor officiating.
     Wedding.-On March 16 the marriage of L/Cpl. Joseph Scott and Miss Katherine Kewley was solemnized by the Rev. Alan Gill.
     Silver Wedding Anniversaries.-At our monthly social on March 2d we honored Mr. and Mrs. Harold Kuhl on the occasion of their 25th wedding anniversary (March 3d). Mr. and Mrs. Clarence Schnarr provided the delightful evening's entertainment, which consisted of a few games of Bingo, a "Know Your Canada" quiz game, and bridge and solo. A party lunch of ice cream cake and coffee was served, during which Mr. Gill, on behalf of the society, presented Mr. and Mrs. Kuhl with a silver cream and sugar on a tray. Mr. Kohl responded with a few well-chosen remarks. Mr. Schnarr further delighted us with the showing of some of his home movies.

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     The second couple to be so honored were Mr. and Mrs. Fred Stroh, on April 20, at our society supper when Mr. Gill gave his report on the Ministers' Meetings in Bryn Athyn. Mr. and Mrs. Stroh were quite unaware that they were the guests of honor, and Mr. Gill completely surprised them by presenting them with a silver entree dish, on behalf of the society, which Mr. Stroh acknowledged with a few very appropriate remarks. Sharing the spotlight as guests of honor on this occasion were Cpl. and Mrs. Joe Scott, who made this night a belated wedding reception by cutting and serving their wedding cake. Our best wishes go with Joe and Katherine in their married life.
     Mr. Gill gave us an account of the Council Meetings, and both our teachers reported some of the highlights of the teachers' meetings.
     Birth.-On March 24 a daughter was born to F/Lt. and Mrs. Alfred Bellinger. At present, Alfred is stationed in India. Mrs. Bellinger resides at Vancouver, B. C.
     Other Events.-We are gratified to report a record attendance at our weekly Friday suppers and classes. In the past few months they have averaged about 45.
     The Men's Philosophy Club, a very enthusiastic group, has been meeting regularly every second week. In April they finished the first and second volumes of the Economy of the Animal Kingdom, and are looking forward to the next scientific work to be studied.
     At the March meeting of the Sons' and Men's Club. P/O Reuben Evens, recently returned from overseas, gave a talk on some of his experiences as has been done by all our returned men. At the April meeting, Mr. Gill's talk on the Course of Religious Instruction that is being introduced in the public schools aroused lively interest and comment, partly connected with political considerations. The men generally agreed that everything in their power should be done to see that the law is revised. This subject was also presented and discussed at the March meeting of the Women's Guild.
     In recent months quite a number from our society have paid visits to Bryn Athyn: Sgt. Fred Hasen (since discharged from the R.C.A.F.); Mr. and Mrs. Harold Kuhl; Mr. George Kuhl; Sgt. Don Glebe; P/O Reuben Evens; Cadet Stanley Hill; Miss Carita Hill; Mica Marion Hasen; and our pastor and two teachers at the recent Council Meetings.
     Easter Observance.-The children's Easter service was held on the morning of Palm Sunday. The children brought floral offerings in honor of the festival occasion which they observed. On Good Friday evening the Sacrament of the Holy Supper was administered, and we again felt the reverent sphere which seems always present on these occasions. Our Easter morning service was enhanced by a lovely rendition of "Send Out Thy Light" by a special choir. Mr. Rud Schnarr sang the solo part.
     Congratulations are due four of our young people, Fred Schnarr, Gilbert Niall, Betty Hill, and Marion Down, who were responsible for a very enjoyable Easter Monday social. Pretty spring decorations added a festive touch to a variety of games, dancing and a delightful lunch, which were enjoyed by young and old.
     We had the pleasure of meeting Leading Seaman Harold Hamm when he paid his first visit to Kitchener to see his parents, Mr. and Mrs. John Hamm. He was on a 42-day leave after 14 months at sea.
     M. A. K.

     WESTERN STATES.

     During the summer months the Rev. Harold Cranch is to go on a tour of pastoral visits to members of the General Church residing in the Western States. He expects to leave Chicago on July 23, stopping first at Denver, Colorado, and then visiting localities in the States of Washington, Oregon, California, New Mexico. Arizona and Texas, returning to Chicago early in September.

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THANKSGIVING FOR VICTORY 1945

THANKSGIVING FOR VICTORY       Rev. F. E. GYLLENHAAL       1945

     Address at a Service in Toronto, May 7, 1945.

     Our hearts are stirred by many emotions. Some of them are holy, let us hope, and, like deep waters, move silently but powerfully. Others are bursting forth in a frenzied joyousness which of itself knows no restraint. Still others are those feelings of relief which come after prolonged tenseness of struggle, anxiety, doubt, and hope. But let our prayers be of thanksgiving to the Lord for the victory which our soldiers have won, even as we ask Him for the strength to act becomingly in these days of gratitude and joy.
     Yes, we should give thanks to the Lord for the victory, and for His mercy. Though we have not felt His guiding hand, nor seen His heavenly hosts fighting for us, yet are we convinced of His overruling Providence, and we believe that the victory we are now celebrating is of His mercy and by His omnipotence. So we lift up our hearts and our eyes and our hands unto Him in solemn and humble and fervent thanksgiving.
     Nor can we forget the great part played by men and women in achieving this victory-and the cost to them. Words seem inadequate in expressing our gratitude to them. When we say that they fought for their countries, and for humanity; to preserve what the Lord has created, and what He has provided by means of men to protect themselves and their own; we do not deny our own individual indebtedness to them, nor withhold from them the gratitude we feel in our hearts and want to make known to them.
     But all the men and women in the armed forces join with us in thanksgiving for this victory, not thinking about their own part in achieving it, but giving all glory and honor to the Lord, and joyously praising His name. This is as it should be. This spirit of rejoicing will redeem us from evil thoughts of hatred and revenge. And it should unite us in working for peace and good will, in restoring and rebuilding what has been damaged and destroyed, in caring for the maimed and the helpless, the bereaved and the desperate, and in teaching the misguided and those who are ignorant of the truth the genuine spiritual charity and faith which alone will enable peoples to keep the peace.
     So much has happened during the past six years! So many evils have been brought to the surface and bared to the minds of all men! Such unbelievable cruelties have been inflicted upon men, women, and children! Think soberly of all these things. Let no one seek to escape from facing the facts. Let us not protest that none of it is our concern. All that evidence of the wickedness of man, and of the hellishness of warfare, is for every one of us to examine; for we are, in a sense, the judge and the jury that must decide whether to condemn and banish such inhumanity as a sin against God, or to condone it by indifference to our own personal responsibility in respect to it.
     These facts should temper our rejoicing. For we are not without sin. Our enemies are not alone guilty.

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Though we are convinced of the justness of our cause, and of the diabolical nature of the cause and attacks of our enemies, we must confess our own greed, envy hate, love of wealth and of dominion, and of many other evil passions which in part provoked the attacks of our enemies, and tempted them to try for world conquest and rule. The seriousness and extent of the issues should restrain our natural joy, and call forth the spirit of repentance and a rededication to the pursuit of a truly Christian life and civilization. Yes, it is a solemn hour. It is a time for solemn and searching thoughts. And the searchlight of truth should he turned within each one of us, as well as upon other people.
     One enemy has been defeated, and has unconditionally surrendered. The victory has been fairly won. But now the peace with that people has to be won. We must convert them to ways of peace, and to friendliness. We should no longer regard them as enemies, though the circumstances still are such that it may be many years before we can show them spontaneously that friendship of charity, which we should diligently strive to achieve with them. While forgiving them in our hearts, and within ourselves feeling toward them the love that goes out from spiritual charity, we must make the Divine Providence our prudence in all our relations with them, and, by our reserve and even seeming aloofness, help them to realize how they stand in relation to a truly just and Christian civilization.
     And yet we can be thankful for this great and hard-won victory. Let us pray for a truly thankful and joyous spirit. While remembering that the Lord desires not man's thanksgiving and praise for His own sake, let us not forget that He requires it of man for man's own sake. That is why we teach our children to thank us for our work and our gifts, and to rejoice over the achievements of their work and play. Both the gratitude and the joy come from the Lord; and that is why we should pray for them, and gladly receive them from Him, and fervently return them to Him. Let us, then, gather up all our feelings of joy and thanksgiving, and offer them to the Lord, our Heavenly Father. Amen.

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ACADEMY OF THE NEW CHURCH 1945

ACADEMY OF THE NEW CHURCH       ELDRIC S. KLEIN       1945




     Announcements


     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held in the Chapel of Benade Hall, Bryn Athyn, Pa., on Monday, June 11, 1945, at 8.00 p.m.
     After opportunity has been given for the presentation and discussion of a summary of the Annual Reports of the officials and departments of the Academy, Professor Eldric S. Klein will deliver an Address.
     ELDRIC S. KLEIN,
          Secretary.
WAY TO HEAVEN 1945

WAY TO HEAVEN       Rev. ALAN GILL       1945



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NEW CHURCH LIFE
VOL. LXV
JULY, 1945
No. 7
     "It is not as difficult to live the life that leads to heaven as is believed." (H. H. 528.)

     The work on Heaven and Hell is divided into three parts. The first part treats of life in heaven and the requirements of entrance thereto. The second part describes the world of spirits and the states through which all pass who, having left this world, are being prepared for entrance into heaven or hell. The third part treats of hell, and of the eternal condition of those who, during their life on earth, have lived the life that leads away from heaven and forever prevents entrance thereto.
     The chapter whose heading constitutes our text is the closing one of the second part of the work: or rather, it brings to a close the first two parts, which treat of heaven and the world of spirits. Evidently this chapter is Divinely designed to encourage the reader who has read about heaven, and who sincerely and humbly seeks that kingdom of God, but who may have been left with the impression that the path, which leads thereto, is too strait and difficult. The chapter therefore demonstrates that "it is not as difficult to live the life that leads to heaven as is believed." More than one reason is there given as to why it is not so difficult to live that life; and it is indeed helpful to read the whole chapter, not once, but from time to time throughout our days on earth, and especially in states of discouragement. Here we would give consideration specifically to the teaching given in no. 533, which reads in part as follows:

     "That it is not as difficult to live the life of heaven as is believed, can be seen from this, that when anything presents itself to a man which he knows to be insincere and unjust, but to which his mind is borne, it is only necessary for him to think that it ought not to be done because it is contrary to the Divine precepts.

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If a man accustom himself so to think, and from so doing establishes a habit of so thinking, he is gradually conjoined to heaven: and so far as he is conjoined to heaven, so far the higher regions of his mind are opened: and so far as these are opened, he sees what is insincere and unjust; and so far as these are seen, so far they can be removed: for no evil can be removed until it is seen. This is a state into which man may enter from freedom; for who cannot so think from freedom? And when he has been initiated into this stale, the Lord operates all goods with him, and causes him not only to see his evils, but also not to will them, and at length to hold them in aversion. This is meant by the Lord's words, 'My yoke is easy, and my burden light.' (Matt. 11: 30.) But it is to be observed that the difficulty of so thinking, and also of resisting evils, increases in proportion as man from the will does evils: for in the same measure he becomes accustomed to them, until he no longer sees them, and at last comes to love them, and from the delight of love to excuse them, and by fallacies of every kind to confirm them, declaring them to be allowable and good. But this takes place with those who at the age of maturity plunge into evils as if regardless of all restraint, and at the same time reject Divine things from the heart." (H. H. 533.)

     Here we are given a most illuminating reason as to why it need not be difficult to live the life that leads to heaven, and we are also shown precisely where or when difficulty arises. Let us consider these points.
     When anything presents itself to a man, which he knows to be evil, but to which his mind is borne, it first enters his thought, or the intellectual part of his mind. If then, immediately upon its entrance into his thought, the man thinks that it ought not to be done because it is contrary to the Divine precepts, and if he accustom himself so to think,-that is all that is necessary for him to do: and it is a simple matter thus to become gradually but surely conjoined to heaven. As the Doctrine states: "It is only necessary for him to think that evil ought not to be done because it is contrary to the Divine precepts." But if this be not done immediately-whenever evil enters the thought-then conjunction with heaven at once ceases to be a simple matter, and becomes decidedly difficult.

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     The difficulty increases, we are told, in so far as a man from his will does evils. But it arises before that, before it proceeds from his will and thence into act. It becomes difficult, and increasingly so, the moment the evil enters the will And evil enters the will the moment it begins to be kept in the thought. Prior to that moment, the evil can do no harm to man, but immediately thereafter it becomes a most insidious thing. "Be it known," the Arcana states, "that the evil which enters into the thought does no harm to the man because evil is continually infused by spirits from hell, and is continually repelled by angels. But when evil enters into the will, then it does harm, for then it also comes forth into act whenever external bonds do not restrain. Evil enters into the will by being kept in the thought, by consent, especially by act and the consequent delight." (A. C. 6204.)
     When evil enters the will of man, it is then too late for him to prevent it from doing him harm; "for then it goes forth into act whenever external bonds do not restrain." And evil enters into the will the moment it is kept in the thought by consent. Hence it may be said that the moment evil is kept in the thought by consent, or immediately thereafter, the teaching no longer applies which declares that it is not so difficult to live the life of heaven. Then the effort to live that life becomes fraught with great difficulty.
     If, then, in order to avoid this difficulty, it is simply necessary for man to think, when any evil presents itself to him, that it ought not to be done because it is contrary to the Divine precepts;-if this is all that needs to be done to make the road to heaven easy, why, so often, do we not do it? Direct answer to this question is given in the Writings, as follows:

     "Be it further known that all evil flows in from hell, and all good through heaven from the Lord. But the reason why evil is appropriated to a man-as happens the moment a man keeps it in his thought, and thus causes it to enter his will-is that he believes and persuades himself that he thinks and does it from himself, and in this way he makes it his own. If he believed, as is really the case,"-namely, that all evil flows in from hell, and all good through heaven from the Lord-"then evil would not be appropriated to him: for the moment that evil flowed in-that is, into his thought,-"he would reflect that it was from the evil spirits with him: and as soon as he thought this, the angels would avert and reject it." (A. C. 6206.)

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     The reason, given here, as to why evil is appropriated to a man is the reason for his failing to follow the simple formula of thinking, when any evil presents itself to him, that it ought not to be done because it is contrary to the Divine precepts. He cannot blame his failure on the power of the evil which presents itself to him; for at the moment of its presentation it exerts no power or influence that cannot be dissipated immediately. Nor can he blame his failure upon his inherited inclination to indulge evils of every kind; for this is an inclination of his perverted will, into which the evil has not yet entered. It has entered no further than his understanding, which is separated from his will, and is not contaminated thereby. No, there is nothing to prevent him from thinking that evil ought not to be done, and dismissing it from his thought the moment it enters therein-nothing except ignorance of the fact that evil inflows from hell, or a belief and persuasion that the contrary is true, namely, that he thinks and does evil from himself.
     If we know and only would reflect, the very moment any evil flows into our thought, that it is from evil spirits who are with us, then, we are Divinely assured, "the angels would avert and reject it." And the reason why such reflection enables the angels to avert and reject evils that enter our thought is, as explained in our Doctrine, that "the influx of the angels is into what a man knows and believes, but not into what a man does not know and does not believe." (A. C. 6206.)
     It is evident, therefore, that what is needed, but is so often lacking, is a knowledge and belief, a faith, in this doctrine concerning influx. Such a faith, and no other, is saving. This is the faith that alone can remove the mountain of evils which forever assail us, and cast them into the sea that is hell where they belong. This is the faith, and its power, of which the Lord spake when He said unto His disciples, "Verily I say unto you. That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass: he shall have whatsoever he saith." (Mark 11: 23.)

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This is the faith of the heavens; and so it is the faith of the church also. It is the faith of every faithful member of the church. For it is Divinely declared:
     "It is an eternal truth that the Lord rules heaven and earth also that no one besides the Lord lives of himself; consequently that everything of life flows in-the good of life from the Lord, and the evil of life from hell. This is the faith of the heavens. When a man is in this faith (and he can be in it when he is in good), then evil cannot be affixed and appropriated to him, because he knows that it is not from himself, but from bell. When a man is in this state, he can then be gifted with peace, for then he will trust solely in the Lord. Neither can peace be given to any others than those who are in this faith from charity; for others continually cast themselves into solicitudes and cupidities, whence come intranquillities." (A. C. 6325.)
     How can we acquire this faith, which so completely eliminates the difficulty of shunning evil the moment it enters the thought, making it "not so difficult to live the life that leads to heaven"?
     Two things are needed. One is a knowledge of the "eternal truth" just quoted. The other is a belief in the truth, a faith in it. We have a knowledge of it, but do we believe in it? Have we faith in it?
     Without reflection we would probably answer: "Yes, I believe this." Yet the truth is, that if we do not use this faith, or if we think we use it, but find it ineffective, we do not really have it, we do not really believe, we have not faith, no, not even as "a grain of mustard seed." For the Lord also said: "If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you." (Matt. 17: 20.)
     What is it, then, that prevents our having this faith, this faith of the heavens? What is it that leads us instead to believe that we do good of ourselves, and so make it meritorious, and to believe that we do evil of ourselves and so make ourselves guilty of it?
     We are told in our Doctrine that it is man's own prudence that does this. "Man, from his own prudence, persuades himself and confirms in himself that all good and truth are from himself and in himself; likewise, all evil and falsity." (D. P. 309e.) And "they are in their own prudence who confirm appearances in themselves and make them truths, especially the appearance that one's own prudence is everything, and the Divine Providence nothing" (310), but also the appearance that they live, think and will from themselves.

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     But there is a prudence not one's own, which those exercise who do not persuade themselves that these things are from themselves. This prudence is from the Lord. In externals it has the same appearance as one's own prudence, but is wholly unlike it in internals (311); and this latter kind must supplant the former before man can have that greater faith which alone makes possible the removal of evils the moment they enter the thought. "Think as you speak, in favor of God and religion, in favor of justice and sincerity, and you will be a man; and then the Divine Providence will be your prudence, and you will see in others that one's own prudence is insanity." (D. P. 311e.) Thus are we Divinely enjoined to do; for it is the truly human, and thus the angelic." Thus can any man do, if he really wishes to-with one reservation, namely, that "so to think and believe is impossible with those who do not acknowledge the Divine of the Lord, and who do not acknowledge that evils are sins: but it is possible with those who do acknowledge these two things." (D. P. 320.)
     These are the two acknowledgments which are made for us, or by us, when we are baptized into the Church. For the life of the Church, or regeneration, wholly depends upon them. These two acknowledgments, and a life according to them, make it possible for us to have "the faith of the heavens." Indeed, these are that faith in summary form. That faith-that eternal truth-enables us to shun evil the moment it enters our thought. For then, when anything presents itself to us which we know to be insincere or unjust, but to which the mind is borne, it is only necessary for us to think that it ought not to be done because it is contrary to the Divine precepts, and to reflect that it is from evil spirits who are with us. And as soon as we think this, the angels will avert and reject it. If we do not reflect that evil is from evil spirits, we assume it to be our own, as it appears to be.
     It is, therefore, of paramount importance to note and to remember that whatever we believe to be our own and delight in, whether it be good or evil, we cling to, and only relinquish with the utmost reluctance.

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A moment's reflection will show this to be true of anything that is ours, or which we believe to be ours, whether it be worldly possessions, pleasures, opinions, thoughts, affections, good or evil, truth or falsity, states of all kinds, and life itself. To all these things we cling as tenaciously as a miser clings to his gold; and thereby we either appropriate whatever is good to ourselves, and make it meritorious or whatever is evil, making ourselves guilty of it. Hence the vital necessity of disowning as ours, in mind and heart, all things whatsoever and without exception-acknowledging that everything evil that comes to us is from the devil, and is his, while everything we have that is good is from the Lord, and is His. In this acknowledgment the wisdom of the angels and of men consists. And upon the making of this acknowledgment all our happiness depends. Amen.

LESSONS:     Psalm 86. Luke 11: 14-36. D. P. 321:4, 5.
MUSIC:     Revised Liturgy, pages 448, 459, 595.
PRAYERS:     Nos. 13, 118.
SOURCE OF CHRISTIAN CHARITY 1945

SOURCE OF CHRISTIAN CHARITY              1945

     "It was perceived that a man in the Christian world cannot be in the life of charity unless, when he thinks of the Lord, he thinks of His Divine. To think of His Divine only when he is in the doctrinal, and not when thinking apart from that, is n A thinking of the Lord's Divine. Nor does a man think of the Divine of the Lord when he prays to the Father for the sake of the Son; for then he has not the Lord in his idea of the Divine. It was also perceived that everyone who, when thinking of the Lord, thinks of the Divine of the Lord, is in the life of charity; for the Lord leads him.
     "It was also observed that many declare charity, and not faith, to be the essential of the church, believing that thus they would be saved in preference to others; but they who said this from a principle only, and not from life, differ not at all from those who are in faith alone A certain one said that he had heard that he, because he believes in charity, has the life of charity, just as he who believes in faith has the life of faith; from which it was evident that he believed life to be in him, apart from actual living." (S. D. 5881.)

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FRANKLIN DELANO ROOSEVELT 1945

FRANKLIN DELANO ROOSEVELT       Rev. HUGO LJ. ODHNER       1945

     In Memoriam.

     (Delivered at a Memorial Service. Bryn Athyn, Pa., April 15, 1945.)

     "The eternal God is thy refuge, and underneath are the everlasting arms." (Deuteronomy 33: 27.) These words were spoken by Moses to his people, with the knowledge of his approaching death.
     The man in the crowd, when he dies leaves the world unchanged. We grieve at his passing, and utter words of consolation and praise. Those who loved him soon pass on themselves; and so his personal virtues or weaknesses, and the results of his labor within his own little field, are soon forgotten in the march of earthly events.
     But there are some men who will not be so forgotten, but whose names are imprinted upon the tablets of history. For good or ill, they achieve an earthly immortality. It may indeed be that history will know little of their real character, of their inmost dreams and secret motivations and fears, of their dominant loves or their spiritual conscience. Whether the fame they acquired was deserved or not, we can never in this life know for sure. Their good may be expunged by calumny, their evil may be glossed over by partisanship. But they will be remembered because they- have given their names to an idea, a hope or a grievance, an ideal or an ambition. They have become symbols of a vision of something greater than themselves, something which inspires either dread or confidence into the bleeding heart of the world. They have become Voices through which a governing state of the human heart is expressed and made articulate-and this whether that state be a love of justice and of liberty or a passion for dominion and cruel oppression. Thus one leader may go down towards the grave amidst the chaos of infamy, while another is lifted up into a place of honor.
     As citizens, and as New Churchmen, we have gathered in the house of God to pay our last respects to the late President of these United States, and to approach the Lord in humble petition for His blessing upon our country and our people in the new period, which is now opening.

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     It is not for us to analyze the eventual results-for this country and for the world-of the twelve years in which Franklin Delano Roosevelt served as the chief executive of this nation. The mantle of leadership fell upon him in times of deep economic distress and confusion, which were accompanied and followed by wars and rumors of war-by a war which finally engulfed the world, and which compelled our nation to unprecedented measures for unity and defense, in order that it might protect its ancient liberties and its future safety. Whether it was his voice which rallied our people to the realization of its dangers and its duties, or whether he simply voiced their fears and executed their demands for resolute action, the fact remains that he came to represent an active state amongst us, and to stand in the world around us as a symbol of calm faith and of sound achievement in the frantic struggle against a blatant tyranny which knew no pity or restraint, and which was well on its way to enslave, not only countries, but continents.
     But in the eyes of multitudes in this land his name came also to stand for the cause of humanity, for the assurance of religious liberty, and for racial tolerance. He became an example in his courageous combat against his physical affliction, and he was dauntless enough to brave the charge of hypocrisy in advocating that the nations should unite for a peace of justice, maintained by force if needs be, but not based upon an ever-threatened balance of physical power. For he knew that if fear could be banished from human relations by the concerted action of the strung, the peoples of the earth might draw a new breath of life.
     This vigorous appeal for friendship among nations, for a society of neighbor nations living in mutual confidence and striving to cooperate in solving each other's problems, falls strangely upon the ears of an impassioned, ravaged, cynical world, which is grasping among its ruins for quick advantages, and is sullen and distrustful, smouldering with revenge. And yet the peoples of the world are also hungering for understanding. In every nation there are those who see this vision as practicable, at least in part, at least in time, as a deterrent against a future cataclysm seven times worse than the present one.


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And in every nation there are those who feel that, with the stunning news of the passing of our President, they have lost the outstanding champion of the weak among the strong.
     Yes. The man Roosevelt is now a spirit, seeking, as we all must, the way to heaven. His power will henceforth be, not the power of outward authority, but that of the spirit. And this authority of the spirit leaves every man free, for it can affect only willing minds.
     How far his personal qualities made him great, and how far his fame was forged upon the anvil of circumstances, is hard for any man to estimate. Men of equal worth and talent may not have the same opportunities to be elevated to positions of such dignity and influence. It seems at times as if the very office itself of government-unless desecrated by scandal-pours a new energy and sheds a new enlightenment upon those who occupy it; as if the Lord's own hands sustained the office as long as the needs persist. This is indeed the purport of our text, wherein Moses consoles his people Israel before his death, saying: "The eternal God is thy refuge, and underneath are the everlasting arms."
     Moses had been given to see the vision of a kingdom of God on earth-had proclaimed its features in precepts and laws and statutes, which, when the desert journey and the war were over should rule amongst his people if they were to inherit the promised land of peace and plenty. But Moses was not permitted to taste the fruit of his labors. He was only allowed, before he died, to go up on Mount Nebo and, in a prophetic vision, to gaze out upon the spreading horizons of the future land wherein his people were to dwell.
     In a partial sense this happens to every man. It is vouchsafed to few on earth to enter into the real goals to which their work was leading, or to taste the fulfilment of the promise which they discerned in the sum total of their many scattered tasks. For it is a law of life that one man labors and other men enter into his labor. It is true even of those whom history calls "great" that their visions outstrip their achievements. So far as their visions were fallacious and impracticable-as idle dreams which reckoned not with the facts of human nature or with the laws of Providence-so far their greatness must be discounted and their work come to naught. But "without vision the people perish." Each generation must have its fresh objectives, its renewed idealism, its goals for which it may strive on out of the self-satisfied mediocrity to which it gravitates.

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     The New Church, from its Revelation, knows what the final, spiritual ends of creation are, the goals for which mankind is Divinely intended. But we are often as uncertain as the world about the mediate ends,-the social and civil truths that may make the earth a place of freedom and peace for the secure establishment and eventual spread of the kingdom of the Lord. Yet in this obscurity we take courage from the fact that there is a leadership in human affairs that is greater than that of man, and a secret government which in infinite wisdom counteracts the mistakes and wilful acts of men, and which, out of the confused ambitions and aspirations of the many, creates a condition which preserves the equilibrium and freedom of all, and allows for the progress of the whole.
     The welfare of a nation and the destiny of the world do not depend upon any on man. Nor is there any Divine right in presidents or kings, or any inherent sanctity in the ball it box. But the Lord governs through many agencies, and especially through men who are vested with the confidence of their fellows through men upon whom the dreams and hopes of millions are centered. To such the ordinary man relegates his private powers gladly for the meeting of emergencies by accomplishments of such magnitude and scope as to exceed his comprehension and strength. But leadership must match the hour's need. And human thought cannot always know what such needs are. Men may elect their leaders, but the Lord alone can see the future and its real necessities.
     Franklin Roosevelt lived to see on the horizon the gathering triumphs of our arms on well-nigh every front, and also the ripened preparations for the organization of the nations for peace and for progress. And the world knows, as did he, that such victories of war and peace cannot be gained except by arduous, anxious planning, and by exacting labor and responsibility which surpass the endurance of almost any man. He carried on these responsibilities in the testing, trying searchlight of public opinion. He gave his life for his country, even as our heroic dead who have paid their supreme sacrifice in physical combat.
     And now he has handed on his task to others, and principally to his successor in office, who, as he, must now steer the ship of state between the shoals of uncharted waters.

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Today the American people stand together, united in simple sorrow and in respect for a great man to whom the world stands in debt. The wide divergences of political viewpoints are bridged by a common acknowledgment that Franklin Roosevelt saw the supreme crisis of our times with unclouded eyes, and stepped up boldly, and in time, to face its unavoidable issues. But all true Americans are also united in the prayer that our new President may be blest with the knowledge and the strength and the wisdom to complete the tasks of war and peace, and that he may be sustained by the confidence and cooperation of our people, and by the friendship of the peoples of the world.
     But always, when the herd) passes, the responsibility of the many becomes the greater. This is in Providence, for the sake of human freedom, which even an apostle of liberty may endanger if his influence becomes persuasive.
     The work that lies ahead is devoid of glamor. The closing in upon the mortal enemy on both sides of the globe requires a last measure of endurance of tired bodies and war-sickened souls. The slow discipline of reconstruction will be the test of every man, of the poor and the lowly as well as the high and the mighty. For the final decisions of armed strength are but one phase of the eternal struggle for justice, which alone can guarantee the peace of mankind and make our visions of the promised land turn into reality.
     And for this never ceasing battle of generations to come the power and prudence of man is not enough. Justice and judgment can survive only when they are the supports of Gods throne. It is His Divine patterns for the regeneration of the human spirit that must be sought in the building of societies of men into the city of God. And these are now available to all men in the Word and in the Writings, so far as there is a love of truth and a love of the neighbor, and, above all, a trust in the supreme government of the Lord. Each man in his own way, must catch the vision of the land of promise. Each man and each nation must come to feel the assurance given by Moses to Israel: "The eternal God is thy refuge, and underneath are the everlasting arms."

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"THE WAR DEPARTMENT REGRETS. . ." 1945

"THE WAR DEPARTMENT REGRETS. . ."       WILLIAM R. COOPER       1945

     What does the New Church teach about the death of our loved ones?

     Bitter misery and pain and at times despair, are brought to thousands of homes in our various countries by the receipt of one of those official telegrams which notify the next-of-kin that someone dear to them will not come home. Can anything be done to ease this pain, and to restore hope and serenity and peace to the hearts and minds of those who are thus bereaved?
     For those who have a sincere belief in God, and in His unfaltering wisdom, much can be done. As a starting point for our inquiry, let us adopt this unquestionable truth: "Providence makes no mistakes."
     A loving God, who is omniscient, omnipresent and omnipotent, made us and all things. Every least detail in the life of every human being is the result either of His providing or of His permission. Everything good that happens is of His Providence, and everything not good can only happen by His permission, and is for some good purpose in the long run,-some good purpose which He foresees before He permits it, but which we cannot see at the time. We can know that this must be so, and in time we may see the intended good ourselves.
     The Divine end or purpose in creation was the establishment of a heaven from the human race. In leading men toward that end, the Lord, in His infinite wisdom, provides or permits whatever He sees will contribute most toward the ultimate salvation of each individual. He has regard for the temporal comfort and well-being of man only so far as it will promote his eternal welfare, and this whether the man is living in a peaceful or a war torn world.
     When one of these War Department announcements is received, what is the first reaction? Naturally it is one of grief and a sense of irreparable loss. This is perfectly normal, and it does not necessarily indicate a lack of trust in Providence. The ties of blood, and of long years of intimate association in one relationship or another, are very strong.

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Even when a member of a family group leaves for a prolonged stay in another part of the world, there is often a certain amount of grief and a sense of loss. It is natural that this feeling should be emphasized when the absence is for life.
     But, we reflect, Providence makes no mistakes. So there must be some good in this event, if we can find it. And where shall we look for it? Our Lord in His Word, says: "Come unto me, all ye that labor and are heavy laden, and I will give you rest." (Matthew 11: 28.)
     How and where shall we "come unto Him"? Where, but in His Word? And there He also says: "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." (Matthew 7: 7.) Whatever of spiritual value we ask, we shall receive. Whatever we seek similarly, we shall find And if we knock, the door will be opened unto us. Not always when we desire it, maybe, but always in His good time. And that will always be at a time when He sees that the giving, or the finding, or the opening of the door, will in no wise hinder our progress toward that ultimate eternal happiness for which He has destined us.
     The Word of God is full of comfort, strength and truth for those who seek it. And, for the New Churchman, the revealed Doctrines of his Church are also a never ending source of truth-deep, rational, convincing truth.
     There we learn that, while man is born in the world, he is not born or it. He is born for heaven. And when he has finished the work for which he was put on earth-namely, the building of a spiritual character that will qualify him for association with angels-then he is removed from this world, by one method or another, and takes up his eternal life in the spiritual world.
     Widely differing circumstances and conditions affect different lives. In some cases, Providence sees that the end in view can best be attained by a long period of life in this world. In other cases, it may be that the man's preparation and training for his use in heaven can only be acquired in the spiritual world, and then he is taken away early in life or even as an infant. The Lord alone knows what is best for each and for all.
     In time of war an unusual number of very young men are taken. These children of ours, as we are in the habit of thinking of them, are not really ours.

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They are loaned to us for a while, and largely for our own good; but they are all the Lord's children, even as we ourselves are. And when, in fulfilment of the use for which each of us is created, the Lord is ready for us, He will take us.
     In the coarse of a terrible war we heat of innumerable instances in which a soldier has escaped death by a hair's breadth, or by a fraction of a second. A fragment of shrapnel strikes a man's neck a fraction of an inch from the jugular vein, the severing of which would have been fatal. But he received only a mind)r flesh wound, and we ascribe the fact that he is still living to the intervention of a merciful Providence. And rightly so. But we are apt to lose sight of the fact that if he had been killed, that also would have been by the intervention of the same merciful Providence, having regard to his eternal welfare.
     One soldier goes through many years of warfare without a scratch. Another is killed in his first battle. Yet we cannot say that the ways of the Lord are unequal. "The Lord is good to all; and His tender mercies are over all His works." (Psalm 145: 9.) "For He shall give His angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone." (Psalm 91: 11, 12.) It cannot be said that the angels failed in their mission because the man died in battle, for in that case they did in very truth "bear him up in their hands." Furthermore, we are told in the Word: "Greater love hath no man than this, that a man lay down his life for his friends." (John 15: 13.)
     And what becomes of him when he has "laid down his life"? Where does he go? In what kind of a place does he find himself?
     There is only one authority, which claims to give reliable and detailed information on this question and that is the revealed Doctrine of the New Church. This Doctrine teaches that the real man is his mind or spilt, which is immortal. After the body dies, the spirit of man "appears in the spiritual world in a human form, altogether as it appeared in the natural world. He then enjoys the faculties of sight, of hearing, of speaking and of feeling, as before in the world; and he is endowed with every faculty of thought, of will, and of action, as before. In a word, he is a man in all things and in every particular, nor is anything missing that he had before except that gross body with which he was encompassed while in the world.

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He leaves this when he dies, nor does he ever resume it, but he lives in a substantial body that is adapted to life in the spiritual world, and is not subject to death or decay." (New Jerusalem and its Heavenly Doctrine, no. 225.)
     In the foregoing quotation, what is spoken of as the "spiritual world" is divided into three distinct planes or states. These are: Heaven-the eternal dwelling place of the "good." Hell-the eternal dwelling place of the "evil." And the world of spirits-an intermediate state between the other two, to which all, both the good and the evil, go after the death of the body, and where each is prepared for his eternal home in either heaven or hell. After a period of preparation in the world of spirits, all who have sincerely endeavored to reform their lives by repentance and a genuine effort to desist from evil will be introduced into heaven, to live there to eternity.
     Swedenborg, throughout his theological Writings, frequently refers to heaven as a "kingdom of uses," by which he means that there teen and women find eternal happiness in a life of useful service to others, and to the communities in which they live. Heaven is not an ethereal and unreal place, with landscapes of cloudbanks, and ghostlike inhabitants clad in long flowing robes and equipped with wings and harps and halos! Heaven is far more real and substantial than this world, and in appearance will be found not unlike the natural world. All the things that we behold in nature may be seen there also, in a variety, beauty and brilliance such as we on earth cannot conceive.
     The angels are real men and women appearing in human forms as they did on earth. There are no angels who were created such. All were born and lived on earth as human beings-as men, women or children-before they became angels. They have a similar community of interests and similar social intercourse to that which we have here. All kinds of people are represented there-wise and simple, rich and poor: and their homes and surroundings are magnificent or humble according to the measure of their love and faith.
     In regard to death, there is, of necessity, a striking and fundamental difference in the viewpoint of those on earth and those in heaven. We, in this world, see and sense only those things, which affect the body of man. The angels, on the other hand, see and sense only those things, which affect his spirit.

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We see and are affected by the death, funeral, and the separation involved. The angels see only the resurrection of the man who is just "entering into life," and consequently with them there is nothing but delight and joy, and a cordial welcome to a new angel. The Lord has raised him from the dead to live in heaven forever.
     And what of those he has left behind? Will they see him again? They will if they wish to do so. He will not return to them, but they may go to him, when they, too, pass to the other life. Particularly and especially is this true of a husband and wife who truly love one another, or a man and woman who are expecting to become husband and wife. Blood relationships are of the body, and they necessarily end with the death of the body. But a true union between husband and wife is of the spirit, and that is eternal. Similarly a couple who were intending to be married but who have been temporarily separated by the death of one of the two; if they truly love one another, and desire above all things to be one, they will be married in the spiritual world when they meet again there. It matters not what may be the professed doctrine regarding marriage in the church organization with which they have allied themselves. No husband and wife who truly love one another can believe in their hearts that in heaven they will not still be husband and wife. It would not be heaven otherwise. But the New Church is the only Church, which actually teaches this.
     A true marriage-which is a union of souls and minds-is an eternal union, which is indeed "made in heaven," and nothing either in heaven or on earth can ever dissolve it. In many Christian marriage ceremonies the formula is used, but the Lord did not say until death do them part."
     For most who are left behind, the most inspiring and comforting thought is the fact that, for the departed loved one, the war is over. For him there will be no more of the agonies and the unspeakable horrors that are inseparable from war. From now on he will experience a sense of overflowing health and strength and well-being, and heavenly peace and joy. It would be selfish indeed to wish for his return to this world.

     While it is a normal reaction for us to grieve when one we love is removed from our midst, whether in times of peace or in times of war, we should at the same time recognize that the Lord knows best what is good for him and for us.

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When we truly realize and acknowledge this truth, then shall we pray in all humility and confidence, "Thy will be done on earth as it is done in heaven!" And from our hearts we shall be able to say, with Job, "The Lord gave, and the Lord hath taken away: blessed be the name of the Lord."
SOME POST-WAR AIMS FOR NEW CHURCH SCHOOLS 1945

SOME POST-WAR AIMS FOR NEW CHURCH SCHOOLS       Dr. WILLIAM WHITEHEAD       1945

     (A the Opening Session of the Educational Council, April 10, 1945.)

     A couple of weeks ago, I was intrigued by a newsnote in an English journal, which read as follows:
     "A French orphan, Marie Labouchece, aged 1 year, has been adopted by Mr. and Mrs. K. C. Jones, 63 Sholtus Avenue, Prestwick. In an interview with Mrs. Jones early this morning (said the reporter) I was informed that she and her husband intend learning French so that they will be able to talk to the baby when it grows up.'
     Now that bit of unconscious humor is no more ludicrous than many of the new plans for post-war education.
     In every period of great natural calamity,-whether of war, or earthquake, or famine, or pestilence-men's hopes and ambitions have promptly planned a new and better world. But such plans or aims were always governed by the ideas and affections which prevailed in their minds at the time.
     Even Robert Hindmarsh, the apostle of our movement-being the loyal Tory that he was,-saw in the "Holy Alliance" of the emperors of Russia, Prussia and Austria (1815) the beginnings of a real "New Church Age";-an alliance, by the way, to which his own king, George IV., could not subscribe, for constitutional reasons; nor could the Pope of Rome, for doctrinal reasons; nor could the Sultan of Turkey, because he did not meet the requirements of a Christian prince."

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     And even a few weeks ago, a New Churchman in California published a pretentious volume which attempted to prove that the "new Divine Order" of human society can be nothing but communism as it is practised in Russia!
     It is not surprising that, with the approaching end of the war on the continent of Europe, we are being made aware of a torrent of schemes for the reconstruction of society, based on ideas and emotions old and new, true and false, good and evil.
     In the world of formal education there has, perhaps, never been so great an outpouring of new curricula, new plans, new ideas for the future, as we have experienced during the past two years. All this is of necessity. Men must not only provide for necessary uses: they must also hope. Without hope, a nation-a people-nay, mankind itself, would die by its own hand. The Divine Providence never quenches hope in human beings; it is only men who seek to quench it in each other.

     I.

     Our first post-war aim, amid all the seeming chaos of things, should be to go FORWARD, in the hope that, by a wise and liberal conservatism, the inevitable changes in our inner and outer worlds will not obscure the fundamental goals of New Church schools and communities.
     Change is not, in itself, a sufficient cause for anxiety. For change is the one certainty that accompanies all living things. It is only our attitude towards change that really matters. Because change must be predicated of the interpreter as well as of the thing or movement to be interpreted. The emotions of fear for the future, or of over-zeal for the future, may over-ride a rational, healthy attitude towards the orderly processes of Providence.
     Those who face change with courage, resisting what is fallacious and unwise, and favoring what is eternally true, will survive change, because they exercise the power of free choice, and retain confidence in the stream of Providence, which ever seeks to keep men fit for higher changes. But those who yield to every proposed change, from fear lest they be left behind in the competition of worldly loves; or-almost in as bad a case-those who resist all change, and believe that it is not a duty to be ever alert and watchful over our investments of mind and use;-all such will suffer from change.

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The former class will be carried like helpless straws on the mere surface of the times, now here, now there,-symbols of instability,-without direction or purpose. The latter class, by resisting all free movement, will choke the channel of progress; and so will slowly pile up a resisting dam of ultra-conservatism that will at last have to be swept aside, alas, in inevitable scenes of proprial disorder-injustice to persons and their possessions, and the revolutionary destruction of institutions and uses.
     Neither the emotional radicals nor the static conservatives are really rational in their attitude towards the normal processes of living change. It is only a comic opera notion that each man is born alive to be a little Liberal or a little Conservative. The truth is, that we make ourselves the one or the other, by default, following inherited temperament; or by conviction, more or less painfully acquired.
     A contemporary Catholic philosopher has properly said that "to marry the spirit of any age is to be a widow in the next." That is the understandable fear of the conservative. But we might add that to renounce all relations with the living, changing world of nature and revelation is to turn life into a monastery, inhabited only by Catholic theologians! There must be progress; and there can be no progress without change.
     We can all agree about the harm that is done to our uses by a failure to analyze the meaning of changes, which sometimes steal upon us so gradually that only in a sudden moment of panic do we become aware of them. Yet educators, of all people, should be able to avoid the static attitude of mere carriers of traditional knowledges, whether those knowledges be theological, scientific, humane, or of the art of teaching. Certainly every new generation is a new challenge and a new problem. Its spiritual and natural needs are uniquely its own, and cannot be satisfied by merely taking out the exact files of past procedures. We must not be afraid to meet changes by making experiments: nor must we be afraid to strike down false and misleading experiments; nor to abandon experiments, which have proved unsuccessful.

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     Empirical knowledge has its place, even in a system of religious education;-indeed, especially in the field of religious education. Real change comes from within, not from without.
     Consider the striking illustration afforded by Swedenborg's statement in the work on the Last Judgment, nos. 73, 74. There he describes the greatest change in the entire history of man-a change so far-reaching and profound that even the present war is but one of the great tidal waves of human passion and falsity to crash upon the beachhead of our lives, as a consequence of the Last Judgment. Yet he writes: "The state of the world hereafter will be entirely similar to what it has been hitherto; for the great change which has been effected in the spiritual world does not induce any change in the natural world as to external form; and, therefore, there will be civil affairs hereafter just as before; there will be peaces, treaties, and wars, as before; and other affairs that belong to societies, in general and in particular. . . . But the man of the church will hereafter be in a freer state of thinking on the things of faith, because spiritual freedom has been restored. . . The angels said that they know not things to come, because to know things to come is of 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 wishes to perceive them, and so can become interior, if he wishes to become so."
     This freedom of the mind from the former spiritual slavery, however, has resulted in an exaggerated emphasis upon experimental experience as the only genuine foundation of truth. This concept has displaced the perception that there are two harmonizing foundations of truth, the one from the Word, and the other from nature or the truths of nature. (S. D. 5709.) The Writings foretold the growth of this state with the modern man. For example, we read in S. D. 1967: "I spoke with spirits concerning natural truths, saying that men today have little solicitude about truths, but only about experiments. From these, however, they are unable to elicit causes, and this for many reasons. For the truths that could be deduced thence are not acknowledged by them, since they are hidden from such as are in outermost corporeal and merely sensual things, and because assumed hypotheses and falsities are more powerful to attract them."

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     This number reminds me that a great scientist recently remarked that, instead of seeking new facts to support a theory, science must turn its attention to finding new theories to explain the facts, of which (he dryly added) there seemed to be an overproduction!

     II.

     But what changes may we reasonably apprehend from the spirit of the present times? The most immediate duty, perhaps, is to ask ourselves whether, as teachers, we have any lessons to learn from the recently introduced systems of wartime training. Our returning soldiers will, perhaps, give us some first-hand knowledge from their own personal experiences.
     Certainly, the United States Army has performed a remarkable use in turning young civilians into capable soldiers in a few short months. As one high-school principal has expressed it: "The general public has been greatly impressed by the speed and efficiency with which we have transformed civilians into soldiers; the classroom teacher is amazed when he reads in the local paper that his prize 'dumbbell' in mathematics has just finished several missions over Germany as navigator of a Flying Fortress, or when a former student comes back to visit school with glowing tales of what he has been learning in the Army; the foreign-language teacher is intrigued by the reports of unbelievably rapid progress in the mastery of a difficult foreign tongue; and the principal himself begins to wonder if maybe, in the language of the day, 'the Army hasn't got something there.'"
     I have talked and corresponded with several of our own enlisted men about this subject: and they have kindly given or loaned me textbooks, syllabi, and other materials, which I have been reading. Especially illuminating are the "Field Manual 21-5 on Military Training" and the "Technical Manual 21-250 on Army Instruction." In my judgment, we can borrow a number of ideas and methods from the military "Egyptians' for our own purposes, if we keep the following factors in mind:-
     (1) Military training is obviously not a system of education. It is a planned training for a single objective, viz., to preserve one s own life and to destroy the life of the enemy.

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It is not designed for the reformation and regeneration of the individual soldier, and certainly not for that of the enemy. A story is told of an army bombardier who was sipping tea in a New York canteen, when a gushing young lady looked up at him and said, "I am so proud to be able to speak to you. You who dash up into the air to die for your country." The soldier looked down at her. "Miss," he said, "you have been misinformed. I only dash up into the air to make the other chap die for his country!"
     A fine Navy instructional plan, entitled "How to Land and Live in the Jungle," conveys the same essential idea. Your life depends on knowledge-especially on your knowledge as to how to destroy life.
     From a psychological point of view, it may reasonably be said that the soldier's natural desire to go on living; his desire to get the job done as quickly and efficiently as possible so that he can go home: his desire to avoid the punishments which promptly come if he is inefficient, careless or disobedient; his desire to win rewards in the shape of decorations, extra pay, or higher position;-these natural incentives are certainly more to the fore in his training than exhortations to a pure love of country, or even defending his country as a duty of charity. Moreover, his very ignorance is constantly stressed to incite him to train quickly. A recent training film, entitled "Time Out." makes the point that the American soldier has to learn in 35 weeks what his enemy has been studying for twenty years therefore there is no time for "time out" during training period a sergeant puts the point in another way: "The Germans (he said) have a new bullet, and it penetrates two feet of solid wood. So remember to keep your heads down!"
     The fact is, military training has only a single end in view,-to destroy the enemy, his personnel and resources: and all concepts, knowledges and skills which do not directly contribute to that aim are non-essentials. Non-essentials must therefore be eliminated, not because they are not useful in themselves, but because they are not essential to the single military objective. A chart presented in the Army's technical manual on instruction will illustrate this point. It contains two diagrams. One diagram compares peacetime and wartime objectives. Peacetime objectives are indicated by a circle which is divided roughly into four quarters, labelled, respectively. "Principles; Related Information; Procedures; Skills."

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In the wartime circle, "Principles" dwindles down to about one-half of the space previously allotted-the "Related Information" segment disappears entirely -"Procedures" has a slightly larger segment than before;- while "Skills" occupies well over one-half of the area of the circle. The other diagram shows three concentric circles, labelled, from the center outwards "Must Know," "Should Know," and "Well to Know." The text states that the military instructor is concerned only with "Must Know" and "Should Know." The educational methods used in imparting this "must know" and "should know" knowledge are summarized for instructors as follows: "Tell him how to do it. Show him how to do it. Make him do it himself. Repeat the process until, when the appropriate time comes, he will do what you want him to do, and in a satisfactory manner.
     In brief, we may conclude that military training is a business course,-the business of war. Everything else is a "non-essential." Post-war or peacetime education cannot, of necessity, be identical with military training. Its objectives are not the same. They are not limited to the special, narrow mission of warfare. The end in view connotes a different set of uses. How to live a peaceful, useful life, and to help others so to live, has no priority rating in the current system of military training.
     Nevertheless, the very definiteness of the end in view-the fact that every mission has a specific objective,-ought to inspire us with an equal clarity in preparing young people to fight the life-long battle of reformation and regeneration.
     If our curriculas of instruction, school systems, and classroom procedures were as clear in their objectives, and as efficient in obtaining those objectives, education would be one hundred per cent more efficient; and a great deal of wasted effort and time would be avoided. But we must also remember that it rakes longer to save a life than to destroy it. I am not impressed by the sudden craze for speed and streamlining in education. There are some things to learn: but it is too easy to sacrifice fanatically the real mission of the teacher.
     (2) It must also he remembered that, in military training, government is by command, not through leadership in a sphere of freedom. A war machine, in this modern age, can only be run along totalitarian lines. The attitudes and appreciations which arise out of discipline can be of great value in the building of moral character.

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And this element is arousing a great deal of attention among educators, especially as it is being advanced as a powerful reason for adopting post-war compulsory military service for our young men, whose moral discipline is alleged to have been neglected by the home and the school. But discipline in the army is maintained as a military necessity, not for its moral values in themselves.
     All of which arouses a challenging problem, viz., discipline from without, or discipline from within? What is the right proportion of these ingredients of education? It is, perhaps, the most serious educational question confronting democratic countries today.

     III.

     Another great opportunity which wartime instruction has seemed to accentuate is the great use made of visual and audio-visual aids, including models, diagrams, charts and tables, films, film strips, recordings and other devices. Our government, of course, has had access to practically unlimited funds to enable it to do this. There is much about the use of such equipment that we must study: though it should be noted that some experienced instructors insist that the intelligent use of moving pictures by the armed forces has not kept pace with their production. Certainly, after the war we shall be inundated with the products of commercial firms who see the possibilities of sales in the peacetime educational field. In fact, many educators are already insisting that the supremacy of the textbook and lecture is over.
     However, some theological considerations are in order. Our work as teachers in a system of religious education is to provide the things by which the rational is formed: and also the things by which man may be reformed. This is the preparation, which must precede and also accompany the accommodation and insinuation of the spiritual things of the church.
     In this specific mission we address ourselves especially to two senses, viz. the sense of sight and the sense of hearing. These are the special receptive senses for the consideration of the skill of teachers. The other senses are mainly for other uses. (See A. E. 14.) All the truths of Nature and of Revelation (the two foundations of all truth) must travel through the gateway of these two senses.

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So our philosophy connotes that no man may receive true intelligence and understanding unless he sees or reads in something of the light of heaven. No man may receive enduring wisdom unless he hears through human language that he understands; for we are told that the province of the ear is in the axis of heaven. This is the province in which we listen to the will of God; and even, on the natural plane, to the will of man-the will of great leaders, the will of government, the will of the nation, the will of human society.
     Our educational apparatus and organization is really and essentially built around the eye and the ear.
     The highest wisdom of men and angels is imbibed by hearing, not by sight. Yet the Word, in its merciful and infinite variety of appeal, is for both eye and ear. The states of men in this world called for the reduction of the Divine Word into human language, and then into writing by hand, and finally, in our dispensation, into writing through machines;-all so that the Word might be preserved amongst men. Thus, when the voice of the oral memory was stilled in dust, the voice of the mechanical memory could be circulated through all the tongues of the earth, and the Word be read and repeated so long as the human race remains upon this earth.
     It will be clear why we New Church teachers must depend finally for our apparatus on both Words and Things.
     Education by Things has in recent times been providentially rescued from the flood of false Words by which the real works of creation have been covered from man's sight. The old persuasions of false Religions can no longer prevent men from seeing the truths of Nature. Man's natural sight has been released from the blindfolds of ecclesiastical superstition. This has given vast green fields and virgin territory to Science.
     Sight from the eye-so long in darkness-has produced a reformation in education. The mechanical eye, the telescope, the microscope, the moving picture, are given of Providence that we may better see.
     True, thought from the eye alone would close the understanding. True, the rescue of the knowledge of Nature from the flood of religious falsity has not resulted as yet in the erection of altars to the true God; but rather of altars to Nature alone, before which men have worshiped and deified their own intelligence.

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     Nevertheless, that THINGS as well as WORDS are also Divinely appointed tools in the making of man's mind must also be conceded. We are warned in S. D. 2523 that "the sciences ought not to be rejected on account of their making a man insane, when from them he wishes to be made wise in spiritual and celestial things, and because they then pervert and blind. For when truths are confirmed by them, then a man is illuminated by being in the sciences." Or again (S. D. 5709) "Inasmuch as the sciences have closed the understanding, the sciences must open it again. All things of heaven have their foundation in the laws of the order of nature in the world and in man; which foundation remains constantly fixed, as does the body, and the things of the body and its senses, relatively to the interiors, which are of the will and of the understanding. And still, as falsities have closed the understanding, and as all ideas of thought are founded on natural things, therefore these things also serve as a foundation to those men with whom there are false ideas."
     The tyranny of Things, and of thought merely from the eyes, has indeed brought great spiritual and moral blindness to Western civilization. So that we can sympathize with that Hindoo visitor who, after visiting certain American universities, exclaimed: "The very thoughts of the people are like mechanized pictures, for pleasure or profit. They have not learned the common language of nature!"
     Nevertheless, the uses of visualized education-all the uses of natural sight-are clearly given to us by Divine Providence, and should be used wisely, as means permit. The "laboratory" method has its increasing place as one of the foundations for the work of our scientists and humanists alike even in language, literature and history.

     IV.

     Finally, our leading post-war aim must increasingly be to throw about the mind of youth the protecting sphere of the Church, until, if possible, a state of the beginnings of spiritual intelligence may he formed; aid when our youths, as men, shall be able to protect themselves in the power and light of the Writings. The gaining of spiritual liberty and life, like the safeguarding of natural liberty and life, is through warfare, battle, work and vigilance.

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Spiritual liberty and life are not heirlooms, bequeathed by the simple process of a parent's gift, or a teacher's admonitions and lectures, or a pastor's counsel, There must be preparation, protection, and the right equipment.
     The enemies of our religious faith are not merely dogmas and false principles. There is no inherent power in a false idea. The power is in the delight of natural love that is at the same time insinuated and excited. Fame, power, riches, acquired without conscience,- whatever the unregenerate heart desires-these are offered to the natural loves of man, And his hereditary tendencies are called out as allies to these desires, even by so-called educators. It is not merely the natural idea or thing, which challenges spiritual religion. It is some affection of the love of the world or of self that is excited at the same time.
     Modern theology, modern philosophy, modern science and modern education abound in these lures: and only Divine Power can prevent the capture of our young people. But the modern world, in Providence, is richly endowed with a store of natural truths; and our Church is in need of these for its science and its education, Our youths need these natural truths to prepare them for their uses in the world. But we are not to send them out with only a natural rational, and without the beginnings of a spiritual rational. They must go out, and they will go out; and parents or puritanical teachers who would try to imprison the mind of youth from an excess or prudence or fear are not wise.
     Youth will travel, will adventure, will go out into the great natural world; and we must prepare them for the journey, give them food for their spirit, and weapons with which to fight. For the enemies of the soul wait for them. And some may be caught, Some may stumble and fall, and lie there beaten by the enemy; and never return to the life of the church. It is so in all war. But the young must go to war, nevertheless. Spiritual war is necessary to the spiritual growth and strength of our young men and our young women. And it is necessary to us, in our work together.
     If we agree about this, and conduct our discussions and present our disagreements on this basis of the inevitable uses of regeneration, there can be no lasting breach among us. The use of the priesthood in conserving and leading to the spiritual welfare of our people will be performed in daily harmony with that search for and accommodation of truth which is the life-work and purpose of this body of teachers.

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     That is why we are held together; and there is no other reason. Some of us have scientific gifts; some have the ability of abstract philosophical thought; some can convey the truths brought by others, and set them on fire in children's minds; some can lead by the subtle and indescribable gift of human understanding and sympathy. But no one of us is completely doing what is possible: and no one of us is sufficient for this work without the others.
     But we all have one attitude, which is that all degrees of knowledge, sincerely sought and applied, will lead our young people, though perhaps in strange and unforeseen ways, and in new and strange days, to the Revelation of the Lords Love and Wisdom towards men.
     We believe this, because we believe that there is a power controlling this church far beyond our own plans or abilities. And that power we believe to be the Divine Government amongst men.
NOTES AND REVIEWS. 1945

NOTES AND REVIEWS.              1945

     A PLEA FOR NEW CHURCH SCHOOLS.

     A genuine love for the Heavenly Doctrines has in it a desire that others may be blest with the light and life of the New Church. With parents, especially, there is a desire that the church may be perpetuated with their children, whom they regard as a "heritage of the Lord," committed to their care to the end that they may cooperate with Him in preparing them for the church and for heaven. And if the parents are intelligent and wise in the means they employ to this end, using a maximum of leading and a minimum of compulsion, their education of the young in the home will accomplish much by the implanting of remains of affection for the things of the church. The same will be further promoted by the children's attendance at services of New Church public worship and Sunday school, where these are available.

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     If the teaching and training are done in a way to implant affection as well as knowledge and habit, the parents may cherish the greater hope that their efforts will be crowned with success. For they know from the Doctrines that the after life of the child is largely determined by the excellence and abundance of remains, without which it will not be furnished with the most essential means of making a rational choice in matters of religious belief when it grows up, and of coping then with the allurements of the world.
     And when the time comes that the chill must go out from the home to receive its formal school education, only a strong sphere of the New' Church in the home will offset the influence of the world which climes from associations in the public schools, and from their teaching of secular knowledges divorced, from a religious background, lacking the spiritual light on all subjects now afforded in the New Church.
     Parents will feel this the more keenly, the more thoroughly they realize the distinctiveness of the New' Church and the need of distinctive education, if this Church is to be perpetuated and established with succeeding generations of its own children.
     Such a feeling has recently been voiced by two parents in England, in a letter to THE NEW-CHURCH HERALD, and published in the issue of that Conference journal for March 24, 1945. Our readers will find interest in this letter, which is reprinted herewith:

     Awaited-A New Church School.

     DEAR MR. EDITOR.-Some readers of the HERALD, we venture to hope, will be pleased to read elsewhere in this issue of the birth of Isabel Mongredien.
     After birth education begins, and this education ought to be New Church in tone, as undoubtedly it would be if, for example, Isabel came to be educated in the spiritual world. But where, Mr. Editor, are the New Church schools which alone can provide the ideal education for all children until they attain the age of 20 years, or thereabouts? It is with the deliberate intention of arousing an affirmative discussion upon this vital matter, and of emphasizing the present lack of New Church education in this country, that we, two interested patents, write this letter.
     Our interest in New Church education, for obvious reasons, is inner easing, but we fear that our patience is waning a little. For ourselves, we have been and are deeply grateful for the new philosophy of life revealed in the Heavenly Doctrines of the New Jerusalem, and as parents we desire our children to benefit as fully and as early as possible by being educated in a New Church atmosphere. But when, Mr. Editor, may we hope to see in this country the first of a number of New Church schools?

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And by a New Church school we mean one in which the educational system is based upon the relevant spiritual principles revealed, for our use, in the Heavenly Doctrines: and which, in addition, is organized, managed and staffed by trained teachers, all of whom-managers and teachers-are sincere New Church men or women.
     As parents, and therefore prospective customers, we are keenly disappointed at the apparent mood of complacency (even indifference, sometimes!) with which this serious lack is regarded in New Church circles. What finer way of providing for future generations of educated, and consequently loyal, members of the Church can be imagined?
     As you know, Mr. Editor, we now have four children; the eldest is in her first year at the local elementary school. We should greatly prefer to send her to a New Church school. We hasten to state that we are prepared to believe that a scheme of education, carefully worked out by earnest New Church men and women, would be at least reasonably efficient as compared with any other schools in the country. In addition-and this factor would be of inestimable value-the atmosphere would be the finest possible.
     May we suggest through you. Mr. Editor, that all those who feel sympathetic to the plea we have outlined should write to the HERALD, so that the educationists in the Church may have something more or less definite to work upon? Naturally, those who don't think as we do, not being potential customers, will contain themselves
     Perhaps we ought to add that we don't consider ourselves so foolish as to believe that a New Church school can be whistled or beckoned into existence overnight. We are alive to at least some of the very great difficulties which will have to be faced and overcome. For instance, we are aware that such a school as we envisage will cost a lot of money to run, and that even New Church education will need to be paid for. Perhaps, therefore, we ought to add that we should be pleased to pay, and pay gladly, at least as much as could reasonably be expected of us, bearing in mind the size of a minister's income, in order that our children could be educated at a New Church school.
     Finally, we believe that the demand for New Church education is greater than some people imagine; but we are uncertain as to the extent to which our belief is justified.
     H. MARGERY MONGREDIEN.
     HERBERT G. MONGREDIEN.

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EDUCATIONAL COUNCIL 1945

EDUCATIONAL COUNCIL       MORLEY D. RICH       1945

     A sense of continuity and of gradual, but progressive, evolution marked the Fifth Annual Meeting of the Educational Council. The subject principally discussed was "How the Principles of New Church Philosophy may be Related to Education." There was evidenced, also, a clear tendency to apply the findings on this subject in a practical way to the various specific fields of education.
     The heart of the meetings, therefore, might be said to have been the Fifth Session, on Wednesday evening, April 11th. The particular subject of this meeting was, The Application of Swedenborg's Philosophy to Classroom Instruction, The first speaker, Dr. Hugo Lj. Odhner, after stating some of the basic principles of philosophy on which there is general agreement, suggested that these might be taught, in simple form, even to elementary school children. The real value of teaching children these commonly accepted principles would not lie, however, in the direct learning of them, but rather, in the inculcation of the philosophic attitude which would result. In the course of the questions and discussion, which followed, Dr. Odhner gave several simple illustrations of the principles by which children might be enabled to understand them. It was generally agreed that the teachers should have access to this paper, which gave such a comprehensive outline of these principles.
     Mr. Edward Allen, the second speaker, touched on the following general rules in regard to the teaching of philosophy to children: 1) Children should be convinced of the existence of truth, and inspired to seek it-not so much by formal declarations and teaching of it as by the application of it in the order of instruction in the natural subjects involved. (2) The law of end, cause and effect should be insinuated-not by direct proclamation of the doctrine, bit by the self-evidencing manifestation of it in the subjects taught. (3) In general, the teaching of philosophy to children should be implicit rather than explicit; philosophic truths and principles will be imbibed by the children principally through the external subjects themselves, according to the teacher's methods of handling and presenting them, rather than through the formal, explicit learning of the principles themselves.

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     This session was followed, the next morning, by a continuation of the subject in a panel discussion, which was chiefly concerned with particular applications of Swedenborg's philosophy in the teaching of the sciences. Certain practical difficulties were also mentioned, such as textbooks and the procuring and handling of scientific equipment.
     Other panel discussions were also focused on the same general subject, although directed particularly to the application of principles of philosophy in specific fields. In the First Session, for example, Mrs. Robert Cole, as chairman, introduced the subject of the application of these principles to the teaching of astronomy. In the course of the discussion, new materials and texts were suggested.
     The second general subject of the meetings was that of the possible post-war problems and objectives of New Church education. Dr. William Whitehead introduced this subject at the Second Session, Tuesday afternoon, April 10th, speaking on the title, "Post-war Aims for New Church Schools." He described some of the modern methods of education developed in military training, and expressed the view that the adoption of the best of these methods in civilian education would undoubtedly be necessary and valuable, especially the new techniques of audio-visual instruction. At the same time, he showed clearly that there would remain with us essentially the same concern in our New Church education,-that is, the safeguarding of the spiritual life of our children and young people.
     In the discussion following, it was pointed out that, while military education has made great strides, it must be remembered that many things are present in it which are not in civilian life, as follows: (1) All but the bare essentials are pruned from the courses. (2) The terrific stimulus given to the men to study by virtue of the fact that what they are learning will be used immediately, and that their very lives may depend upon the proper performance of these quickly learned occupations. Finally, the following definitions of the basic aims of New Church education were given by various speakers: (1) To lead children to see God in every subject taught; (2) To show the Divine in creation to children by means of science presented in simple and accommodated form: (3) To grasp and present clearly the spiritual objectives and importance of the New Church;

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(4) To set before the students a vision of immediate and practical use of their education; (5) To give the young that which will enable them to orient the themselves; (6) To impart a depth of understanding which cannot be imparted under external stresses. In conclusion, Dr. Whitehead expressed optimism about the state of our own young people. "For a body of our size and equipment," he said, "we have not failed. But there is the danger constantly with us that we may be lured from our true objectives into being merely a fine secondary School, solely designed to turn out more efficient and wealthy men."
     Allied with this general subject was the panel discussion on Wednesday morning, April 11th,-The Third Session. The specific subject was. "The Work of the Educational Guidance Committee." The limitations of the aptitude tests were discussed. Mr. Richard Gladish gave a report of the work and, in summing up the discussion, said that years of experience would be needed before we could develop accurate tests of our own which would be in agreement with the teachings of the Writings as to the constitution and development of man. He further explained the nature of aptitude tests and testing, saying that they are not intelligence tests, but are designed to measure ability in certain definite lines at certain periods of life. The time for giving the tests varies according to the particular problem. For the particular objective of vocational guidance, the high-school level would seem to be a good place to start testing.
     The third general subject discussed was the Normal School. The Seventh Session, Thursday afternoon, was devoted to this topic. Dr. Charles R. Pendleton, the first speaker, mentioned the changes in the curriculum which had been proposed, on invitation, by the various Elementary School faculties, While he wished in no way to discourage these suggestions or future ones, he felt it wise to outline certain practical difficulties which lay in the way of adopting in full the suggested changes. The second speaker, Professor F. M. Buell, addressing herself to the topic, "Keeping up with the Times in Teacher Education," presented an outline containing information on new books on the subject of Normal School education, together with suggestive questions and phrases in relation to our specific and particular problems of training New Church teachers. The discussion which followed these speakers revolved principally around specific ideas for improving and extending the Normal School training without imposing undue hardship on students and teachers.

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     Three of the panel meetings discussed the Summer School, begun last year by the Council. It was generally agreed that the courses given last year,-The Teaching of Ancient History, by Dr. William Whitehead, and The Teaching of Astronomy, by Mrs. Robert M. Cole,-had been very useful. The continuation of the Summer School was strongly urged.
     Definite accomplishments of this Year's Educational Council meetings were:

     (1) The appointment of a permanent Committee on Social Studies, consisting of the Misses Lois Nelson Nancy Horigan, Nancy Stroh, Venita Roschman, Dorothy Davis, and Dr. William Whitehead.
     (2) Formation of a Committee on Astronomy, consisting of the Misses Helen Maynard, Lois Nelson, Morna Hyatt, and Nancy Horigan.
     (3) Recommendations for standing committees on Science and English.
     (4) Appointment of a committee to investigate the possibilities of, and provide for, a Summer School course in the Principia. Committee: Mr. Richard R. Gladish and the Misses Lois Nelson, Nancy Horigan, and Morna Hyatt.
     (5) Tentative arrangement for a course in the Principia, to be given by the Rev. Willard D. Pendleton. Time: August 20-31. Place: Glenview, Ill., or Linden Hills, Mich.
     MORLEY D. RICH.
          Secretary.

324


MILITARY SERVICE COMMITTEE 1945

MILITARY SERVICE COMMITTEE              1945

     THE ROLL OF HONOR.

Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)

     LIEUTENANT RICHARD ALVIN WALTER, Bryn Athyn, Pa. United States Army Air Corps. Killed on the Asiatic Front, October 18, 1942,
     FLYING OFFICER LAURENCE THEODORE IZZARD, Toronto, Ontario. Royal Canadian Air Force. Missing in Action, December 8, 1942.
     SERGEANT PILOT RALPH ROSCHMAN HILL, Kitchener, Ontario. Royal Canadian Air Force. Killed on active service in Wales, February 9, 1943.
     FLYING OFFICER WILLIAM GEORGE BELLINGER, Windsor, Ontario. Royal Canadian Air Force. Missing in Action.
     LIEUTENANT JUSTIN HUGH DAVIS, Bryn Athyn, Pa. United States Army. Killed in line of duty at Camp Shelby, Mississippi, October 27, 1943.
     SERGEANT KENNETH VON WALDECK PRICE, Bryn Athyn, Pa. United States Army Air Corps. Missing and officially presumed dead, November 15, 1943.
     FLYER BERTIL GUSTAF LINDEN, Stockholm, Sweden. Air Force of the Swedish Army. Lost when plane forced down at sea near Stockholm, January 7, 1944.
     ENSIGN OSWALD EUGENE ASPLUNDH, JR., Glenview, Illinois. United States Naval Air Corps. Accidentally killed while on active service at Quonset Point, Rhode Island, April 22, 1944.
     SERGEANT JAMES MARTIN BUSS, Durban, Natal, South Africa. Royal Durban Light Infantry. Killed in action in Italy, May 7, 1944.
     CAPTAIN LYMAN STEVENS LOOMIS, Zanesville, Ohio. United States Army Air Cops. Killed while on active service in China, June, 1944.
     LIEUTENANT ALLEN WILLIAM KUHL, Kitchener, Ontario. Royal Canadian Army. Killed in action while serving with the Royal Welsh Fusiliers in France, July 17, 1944.
     LIEUTENANT KEITH C. HALLIDAY, Scotland. British Airborne Light Artillery. Killed in action at Arnhem, Holland, September, 1944.
     PRIVATE JEREMY LEONARD, Montclair, New Jersey. United States Army Medical Corps. Killed in action in Germany, November 16, 1944.
     SERGEANT ARTHUR LESLIE EVENS, Benton, Alberta, Canada. Royal Canadian Air Force. Killed in action over Belgium, January 14, 1945.
     PRIVATE FIRST CLASS CARL LAND HANSEN, Philadelphia, Pa. United States Army. Killed in action on Western Front in Europe. January 17, 1945.

325





     OUR MEN AND WOMEN IN THE SERVICES.

     AUSTRALIA.

Heldon, Tpr. Lindthman,
Heldon, F/O Norman,
Heldon, F/O Sydney,
Kirsten, W/O Theodore,
Taylor, Sgt. Thomas D.

     CANADA.

     Kitchener.

Bellinger, F/Lt. Alfred G.,
Bellinger, Wren Elaine,
Bellinger, Leigh R., W/T,
Bellinger, Pvt. R. Paul,
Bond, P/O A. Thomas,
Bond, P/O J. W.,
Bond, Sgt. Lillian D.,
Dicken, Sapper W. J.,
Evens, Tpr. John, Honorably discharged,
Evens, P/O Reuben J.,
Evens, Gnr. Robert A.,
Glebe, Sgt. Donald G., Released,
Hasen, Sgt. Alfred H., Released,
Heinrichs, Sgt. Henry,
Heinrichs, Sgt. Philip O.,
Hill, P/O. Leonard E., Released,
Hill, F/Sgt. Murray E.,
James, Pvt. Cecil J.,
Knechtel, Lt. Robert G.,
Nail, Sgt. Keith E., Released,
Roschman, O/Smn Richard, Schnarr, F/O Joffre G.,
Schnarr, Lt. John G., Honorably discharged,
Scott, Pvt. Herbert G.,
Scott, Pvt. Joseph P.,
Steen, F/O A. Howard,
Steen, Sgt. George K., Honorably discharged,
Stroh, A.C. 2 Leon F.,

     Toronto.

Anderson, A/B Robert P.,
Bellinger, Sgt. Pilot Donald F., Demobilized,
Bellinger, F/O John H.,
Campbell, Lieut. Stella, W.R.C.N.S.,
Carter, F/O Orville A.,
Fountain, Sgt. Arthur A.,
Fountain, Cpl. Thomas J.,
Jesseman, Dvr. Edward,
Jesseman, L/Cpl. Leonard,
John, L.A.C. D. Haydn,
Longstaff, Pvt. Fred M.,
Parker, F/Lt. Sydney R.,
Raymond, L.A.C. J. E.,
Richardson, L.A.C. David K.,
Scott, L/Bombdr. Bruce H.,
Scott, Cadet. Ivan R.,
Scott, F/O Robert G.,
Strowger, Mrs. Arthur R.
White, Pvt. Charles B.,
Woofenden, Pvt. Richard J.

     Elsewhere in Canada.

Anderson, Bandsman Frank H.,
Evens, Pvt. Clifford, Ontario.
Evens, F/Sgt. Norman W., Alberta,
Evens, A.C. 2 W. E.,
Evens, Pvt. Wilfred, Ontario, Honorably discharged,
Frazee, Cpl. John E., B. C.,
Frazee, L.A.C. Keith I., B. C.,
Funk, Sgt. Henry, Released,
Funk, Sgt. Jack, Released,
Hamm, Harold E., A.B., Ont.,
Hamm, John E., C.S.N., Ont.,
Miller, A.W. 2 Leona J., British Columbia, Honorably discharged,
Nickel, Sgt. A. M., Sask.,
Starkey, Sig. Healdon R., British Columbia,
Stewart, L.A.W. A. Elsie, Manitoba.
Sutherland, Sgt. A. Percy,
Timmins, Pvt. James H., P. Q.


     ENGLAND.

Appleton, Eric D.,
Appleton, Dvr. Roy,
Boozer, Cftn. A. E.,
Boozer, L/Sgt. Donald,
Briscoe, Miss Irene G.,
Caldwell, Lieut. William T.,
Clennell, A.C. 2 Gordon,
Cooper, Sgt. Garth,
Dale, Tpr. Keith B.,
Dawson, F/O Geoffrey P.,
Finley, L.A.C. H. Michael,
Greenhalgh, Sgm. Colin M.,
Hugil, L/Bdr. Thomas D.,
Jones, L.A.C. 2 Harold C.,
Lewin, Sub. Lt. John,
Lewin, Olive, N.A.A.F.I.,
Lewin, C.P.O Ronald,
McGill, A/B Andrew J. J.,
Morley, F/O H. K.,
Morris, Lieut. David,
Motom, Tpr. Alvin,
Motom, Lt. John,
Notermans, Helene J., A.T.S.,
Tilson, Sgt. B. V.,
Tilson, 2nd Lt. R. J.,
Tinker, Harry, Honorably discharged,
Wareing, Lt. Philip F.,
Waters, A.C.W. 1 Beatrice A.,
Waters, Lt. Comdr. Gilbert O.,
Waters, Lt. Michael T.,
Waters, Tpr. Philip A.,
Waters, A.C. 2 Ronald D.,
Waters, A.C.W. 1 Sylvia M.

326




     SOUTH AFRICA.

Bamford, Pvt. Frank D.,
Braby, Capt. Horace C.,
Braby, Lt. J. Septimus,
Buss, S/O M. Alice,
Buss, Cpr. Bryan H.,
Buss, Tpr. Delville C.,
Buss, Pvt. Ronald W.,
Churches, A/M J. A.,
Cockerell, A/M Dennis,
Cockerell, Sig. John,
Cockerell, A/M Neville, Cockerell, A/Cpl. Peter,
Cockerell, Cpl. P. Graham,
Cowley, Lt. Robert W.,
Cowley, Sgt. W. S.,
De Chazal, P/N Miss D. S., Honorably discharged,
De Villiers, Gnr. D. B., Honorably discharged,
Fraser, Cpl. R. F.,
Gardiner, Lieut. J. O.,
Gibb, Air Sgt. J. E., Honorably discharged,
Hammond, Lieut. A. N.,
Hammond, Lieut. Harry B., Indefinitely released,
Hammond, Sgt. V. R.,
Howson, Major Maurice G.,
Lowe, A/P (p) John,
Lowe, P/N Miss S. F., Honorably discharged,
Lowe, Major Walter G.,
Lumsden, P/N Miss B. Penelope, Honorably discharged,
Lumsden, Lt. F. H. D.,
Lumsden, Cpl. John M.,
McClean, Sgt. Major A. P. D.,
Parker, Gnr. Clive S.,
Parker, Cpl. S. F.,
Pemberton, W.O. II G. Guy,
Richards, Pvt. Walter, Honorably discharged,
Ridgway, Cpl. A. E.,
Ridgeway, Lt. Brian M.,
Ridgeway, Cpl. Colin B.,
Ridgway, Lt. Colin O.,
Ridgeway, Cpl. C. R.,
Ridgway, Pvt. Durham,
Ridgeway, Sig. G. M., Ridgway, Cpl. H. A.,
Ridgway, A/M. L. A., Honorably discharged,
Schulz, Pvt. C. D.,
Venton, L/Cpl. Keith G.
Wood, Sgt. Mary Leonie.

     UNITED STATES.

     Bryn Athyn.

Alden, T/3 Guy S.,
Alden, Pfc. Helen B.,
Alden, Pfc. John H.,
Alden, Pfc. Karl R., Jr., Honorably discharged,
Alden, Pfc. Robert,
Alden, Sgt. Theodore S.,
Alden, William B., S. 3/c,
Allen, Cpl. Ralph E.,
Asplundh, Pvt. Edw. Boyd,
Behlert, T/5 Harris L.,
Behlert, Pvt. Thomas L., Honorably discharged,
Bostock, T/5 Conrad,
Bostock, Sgt. Edward C., Jr.,
Bostock, Pfc. Robert M.,
Brown, Pfc. William E.,
Caldwell, Jeannette P., A.R.C.,
Carpenter, Lt. Philip S. P., U.S.N.R.,
Carswell, Elaine, S.K. 2/c,
Carswell, Pvt. Louis D.,
Childs, Edith W., A.R.C.,
Cole, Pfc. Dandridge M.,
Cole, Capt. William P.,
Conner, Pfc. Wilson Bennett,
Cooper, Pvt. Denis,
Cooper, Pfc. Geoffrey,
Cooper, Colonel Philip G.,
Cooper, Lt. Rey W.,
Cooper, Cpl. Theodore F.,
Cowley, Sgt. William J.,
Cranch, Pvt. Ruth,
Cronlund, Lt. Elizabeth G.,
Cronlund, Lt. Philip R., U.S.N.R.,
Cross, Ensign Edgar G., II,
Daly, Lt. Jean,
David, Dandridge M. K., S. 2/C,
David, Ensign Warren,
Davies, S/Sgt. John G.,
Davies, Sgt. Philip T.,
Davis, Joan, A.M.M. 1/c,
Davis, T/4 Richard L.,
De Charms, Capt. Richard, U.S.N.R.,
Deigendesch, Paul H., S 3/c,
De Maine, Lt. Henry M., Jr.,
De Maine, S/Sgt. Robert E. L.,
Doering, Capt. Andrew A.,
Doering, Major John A.,
Doering, Lt. Karl W., U.S.N.R.,
Dunlap, Lt. (jg) Henry R.,
Echols, Lt. John C.,
Edmonds, Ensign Donald,
Field, Captain George A.,
Fine, Pfc. Raymond F.,
Finkeldey, Pfc. John F.,
Finkeldey, Lt. Philip,
Gansert, T/5 Otto Gideon,
Genzlinger, Robert G., R.T. 2/c,
Glebe, Ian, S 3/c,
Glenn, Lt. Alfred M.,
Glenn, Lt. Ernest Bruce,
Gyllenhaal, Cpl. Charles P.,
Gyllenhaal, Lt. Hugh A.,
Gyllenhaal, Lt. (jg) Leonard E.
Gyllenhaal, Peter R., S. 1/c,
Hamm, Lt. Linda,
Heaton, S/Sgt. George B., Jr.,
Heaton, Pfc. M. Claire,
Heilman, Anthony W., Ph.M. 1/c,
Hilldale, Pvt. James D.,
Hilldale, Cpl. Thomas A.,

327



Homiller, Lt. William,
Howard Ensign John,
Hyatt, S/Sgt. Edward D.,
Hyatt, Lt. Kent,
Johns, Lt. Col. Hyland R., Honorably discharged,
Johns, Hyland R., Jr., S 2/c,
King, Pvt. Louis, Honorably discharged,
Kintner, Lt. Col. William R.,
Larson, Pvt. Fred A.,
Lyman, Russell S., C.M. 1/c,
Mansfield, Pvt. Robert R.,
Nilson, Capt. Gunnar N.,
Odhner, T/5 David S.,
Odhner, John Durban, A.S., Honorably discharged,
Odhner, Julian H., S. 1/c,
Odhner, Lt. Loyal Daniel,
Odhner, Oliver R., E.M. 3/c,
Odhner, T/Sgt. Ray S.,
Odhner, Lt. Sanfrid E.,
Olds, Jonathan, R.T. 1/c,
Pitcairn, Lt. Garthowen,
Pitcairn, Cpl. Joel,
Pitcairn, C/M John P.,
Pitcairn, Ensign Lachlan,
Pitcairn, T/5 Michael,
Pitcairn, Lt. Nathan,
Potts, Lt. John W., Honorably discharged,
Powell, Capt. Oliver I.,
Price, Donal, F. 1/c,
Redmile, Pvt. Thomas, Honorably discharged,
Rose, Lt. John W.,
Rose, Pvt. Roy H.,
Rose, Sgt. Stanley A.,
Rosenquist, Cpl. Henry,
Schiffer, Sgt. Charles, M.,
Schnarr, Lt. Arthur W.,
Schnarr, Donald B., B.M.,
Schnarr, Pfc. Eugene C.,
Schnarr, Lt. Kathleen A.,
Schnarr, Ronald, S.F. 3/c,
Simons, Lt. David R.,
Simons, Lt. Hilary Q.,
Smith, Gaylor F., S. 1/c,
Smith, Sgt. Gordon B.,
Smith, Pfc. Ivan K.,
Smith, Pvt. Oliver Minard,
Smith, Virginia,
Smith, S/Sgt. Weston L.,
Synnestvedt, Cpl. Fred H.,
Synnestvedt, Lt. Huard I.,
Synnestvedt, John T., A.S.,
Synnestvedt, Sigfried, E.M. 2/c,
Umberger, Grant, A.S.,
Walter, Elizabeth, S.K. 1/c,
Walter, Capt. Robert E.,
Walter, T/5 Wm. H. S.,
Wells, Muriel,
White, Lt. Harry J.
Yerkes, Pfc. Earle.

     Chicago and Glenview.

Alan, Pvt. John D.,
Anderson, Sgt. Edward C.,
Anderson, Cpl. Irving,
Anderson, Cpl. Roland,
Barry, James F., MoMM 1/c,
Barry, Sgt. John,
Brewer, Pfc. Winton I.,
Brown, Pfc. Robert E.,
Burnham, Edwin, C. Sp., A.C.R.T.,
Burnham, Pfc. Roy M.,
Carlson, S/Sgt. Robert F.,
Cole, S/Sgt. Harold F.,
Cole, Sgt. Louis S.,
Fuller, George, C.P.O.,
Fuller, Cpl. William,
Gladish, Lt. Donald G.,
Gladish, Pvt. D. Philip,
Gunsteens, T/3 Edmund Y.,
Hager, Pvt. Werner,
Henderson, Marcia,
Holm, Pvt. B. David,
Holmes, Harvey J., C.P.O.,
Holmes, Cpl. Kenneth,
Holmes, S/Sgt. Leslie B.,
Junge, Lt. Carl F.,
Junge, Lt. Helena M.,
Junge, Midshipman Ralph,
Junge, William F., Cox.,
King, T/Sgt. John B. S.,
Kuhn, Capt. Raymond T.,
Lee, T/5 Cedric F.,
Lee, T/Sgt. Harold,
Lee, Pfc. Raymond E.,
Lehne, Lt. Stanford, U.S.N.R.,
McQueen, Pvt. Benjamin B.,
McQueen, Pvt. Daniel B.,
McQueen, Lt. Kenneth,
McQueen, Muriel,
Melzer, Pfc. James,
Melzer, Pvt. Philip,
Melzer, Sgt. Roger,
Nelson, Lt. Gerald F.,
Pollock, Lt. Robert T.,
Reuter, Lt. Warren A.,
Rydstrom, Lt. (jg) Hubert O.,
Rydstrom, Capt. J. F.,
Scalbom, P. Jane, A.R.C.,
Smith, Capt. Arnold M.,
Smith, Lt. Edmund G.,
Smith, Gloria J., Sp. T. 2/c,
Smith, Renee, Sp. (S) 3/c,
Starkey, Pvt. George C., Honorably discharged,
Wille, Lt. G. King.

     Michigan.

Birchman, Cpl. Owen R.,
Bradin, Pvt. Leo R.,
Childs, Pfc. Geoffrey S., Jr.,
Childs, Sgt. Walter C.,
French, Arthur W., B.M. 1/c,
French, Gerald M., G.K. 1/c,
French, Robert H., G.M. 3/c,

328



Lindrooth, M/Sgt. John F.,
McCardell, Pfc. Willard B.,
Peterson, Pvt. Philip H., Honorably discharged,
Peterson, Warrant Officer Wm. F.,
Walker, Ensign Marvin J.,

     Philadelphia.

Cranch, Eliot, R.T. 1/c, Honorably discharged,
Glenn, Pvt. Curtis R.,
Gushea, Lt. Clara H.,
Iungerich, Alexander, CPhM.,
King, Lt. Cedric S.,
Packer, E. W. Jr., G.M. 3/c.
Packer, Pfc. Robert E.,
Synnestvedt, Richard, S 2/c,
Von Moschzisker, Lt. Michael,
Westacott, Ensign Ethel B., Honorably discharged.
Williamson, Arthur B., Spec. Serv. Officer, U.S.O.

     Pittsburgh,

Acton, Pvt. A. Gareth,
Alden, Lt. Gideon T.,
Blair, S/Sgt. James E. Jr.,
Blair, Robert H., S. 2/c,
Brown, Lt. George P., Jr.,
Conn, Daniel L., S 2/c,
Ebert, Lt. (jg) Charles H., Jr.,
Heilman, Capt. Marlin Grant,
Horigan, Pvt. Walter Lee,
Iungerich, M.T./Sgt. Stevan,
Iungerich, Zoe,
Lechner, Lt. Frederic B.,
Lindsay, Major Alexander H.,
Lindsay, David P., S 1/c,
Lindsay, John G., A.S.,
McGaffic, Lt. H. R.,
Pendleton, Lt. Philip C.,
Schoenberger, Capt. Ulrich,
Schoenberger, Ensign Walter S.,
Stein, Cpl. Frank.
Uber, Ensign Arthur E., Jr.,

     Elsewhere in the United States.

Acton, Sgt. Stephen, New York.
Acton, Pvt. William H., New York.
Anderson, Pvt. Walter I., New Jersey.
Beal, Dale E., G.M. 1/c, Iowa.
Brickman, Sgt. Elmer G., Texas.
Bruser, Lt. Henry B., La., P.O.W.
Bundsen, Ensign Jerome, Calif.
Caldwell, Dawn, New Mexico.
Caldwell, Cpl. Neil V., New York.
Coffin, James Price, H.A. 1/c, Minn.
Coffin, Capt. Roscoe T., Maryland.
Cooper, Lawson P., A.F.D., A.R.C., Calif.
Cracraft, Pfc. C. H. Jr., Illinois.
Cranch, Ensign John E., N. Y.
Cranch, T/Sgt. W. E., Penna.
Crockett, Lloyd, A.S., Georgia.
Curtis, Lt. Mark T., Calif.
Davis, Lt. Charles F., Calif.
Davis, T/Sgt. Edward A., Calif.
De Maine, Capt. Philip B., Ohio,
Denys, Sgt. Raymond, Georgia.
Doering, Lt. Edward, Wayne, Texas.
Dykes, G. Guthrie, S 2/c, New York.
Echols, A. M. Jr., S 1/c, Alabama.
Echols, Pvt. L. Mgill, Ala.
Echols, Russell F., A.S., Calif.
Glenn, Theodore S., S. 2/c, New York.
Grant, Major Fred M., Washington, D. C.,
Griffin, William T., E.M. 1/c, South Carolina.
Gruber, T/Sgt. John W., South Carolina.
Halterman, Pfc. J. Douglas, N. Y.
Hollem, Howard R.,
Ingersoll, Frank, F. MoMM 3/c.
Jackson, Russell S., S 1/c, Calif.
Joy, Lt. M. Fergus, Calif.
Kahmar, Pvt. George R.
Linaweaver, Pearl, A.M.M. 1/c, N. J.
Merrell, Sgt. Frederick, Calif.
Merrell, Pfc. Stanley, Calif.
Moorhead, Pfc. Donald, Washington, D. C.
Nail, S/Sgt. George U.
Needer, Pvt. John H., Baltimore, Md.
Norris, John R., S 1/c, Ohio.
Posey, Lt. John A., Alabama.
Reuter, Lt. Marjory B., New York, Honorably discharged,
Rhodes, Leon S., S. 3/c, N. Y.
Rott, Sgt. T. F., New York.
Schoenberger, Herbert N., Jr., S 1/c, Louisiana.
Smith, Lt. Robert P., Allentown, Pa.
Smith, Sterling R., Sp. (Y) 1/c, Georgia.
Snyder, Donald, A.M.M. 1/c, Ohio.
Snyder, James E., U.S.N.R., Ohio.
Soneson, S/Sgt. Carl G., Erie, Pa.
Soneson, L. R., R/T 2/c, Erie, Pa.
Stebbing, Major Philip, Washington, D. C.
Stockham, Grant, S. 2/c, Georgia.
Storey, S/Sgt. Ferrell A., Alabama.
Toedt, Sgt. Harry K.
Umberger, Margaret, Maryland.
Waddell, Pvt. Seid, Arizona.
Wheeler, Sgt. Thomas W., Georgia.
Wilde, Commander John, New York.
Wille, Pfc. John H., Ohio.
Wilson, Joaquin C., Jr., E.M. 1/c, Missouri.
Wilson, John E., U.S.M.S., Missouri.

329


Church News 1945

Church News       Various       1945

     PITTSBURGH, PA.

     The soft scraping of a rake and the smell of freshly-turned-over earth were especially welcome in Pittsburgh this spring. All through the weeks of January and February we puffed and plowed our way through piled-up snow to the various society functions,-Friday suppers and doctrinal classes. Women's Guild and the Young People's meetings
     Then in March-along with the first warm days-came two of our Pittsburgh heroes-Ensign Walter Schoenberger and Lt. (j.g.) Charles H. Ebert, Jr. On Friday, the 16th, the young people of the society entertained at a dance in the church auditorium. The room was amazingly transformed. The soft lights, blue stars, and fluttering crepe paper banished austerity for one night. And the presence of two gay and smiling Navy officers added not a little! It was a happy occasion, but it will be a happier one when all our young men and women can return to an active participation in our church life.
     On Friday, March 30, in the evening, the Holy Supper Service was held. And two days later, on Easter Sunday. Mr. Boyesen conducted a most inspiring joint Children's and Adult Services of Worship. The youngsters-and it was gratifying how many there were-filed into the church. They were as sweet and beautiful as the flowers they carried for the special Easter offering.
     On Sunday, April 14, while our pastor was in Bryn Athyn for the meetings of the Council of the Clergy, Mr. John Schoenberger conducted a fine lay service. In the absence of Mr. Boysen and the teachers,-Miss Jennie Gaskill and Miss Nancy Horigan,-the school children enjoyed a spring vacation. They might protest, but actually they seemed glad to return to their readin' and writin' on Wednesday, April 15.
     After Friday supper that same week, the society was treated to some excellent reports of the meetings, which had been held in Bryn Athyn. Miss Nancy Horigan gave a clear and uncluttered report of the teachers' meetings. Mr. Walter Horigan, not to be outdone by his daughter, made some concise and well-tabulated remarks on various topics which had been discussed at the meeting of the Executive Committee of the General Church. And Mr. Boyesen brought the evening to a satisfying close with his resume of matters of interest and importance to the laity, which had arisen in the sessions of the Council of the Clergy. The enthusiasm of our members mounted with each speaker, which was a real tribute to our representatives for the excellent job they had done.
     The three succeeding Fridays-April 27, May 4, and May 11-were devoted to a series of doctrinal classes on Peace-a subject that is timely, and whose meaning should be thoroughly understood by every New Churchman.
     And now Le Roi Road is buzzing with activity and anticipation. We have ahead of us the school play, school closing, the 19th of June, the Sons' Meetings, and, in the very near future, an Episcopal visit from Bishop George de Charms. He is a most welcome and eagerly awaited visitor.
     V. S. E.

330




     SWEDENBORG SCIENTIFIC ASSOCIATION.

     With an attendance of approximately 110 members and friends, the 48th Annual Meeting of the Swedenborg Scientific Association was held at Bryn Athyn. Pa., on Wednesday, May 16, at 8:00 p.m., Dr. Leonard I. Tafel presiding.
     During the meeting the following officers were elected for the ensuing year: President:-Dr. Leonard I. Tafel. Board of Directors: Messrs. Alfred Acton, Edward Allen, Gideon Boericke, C. E. Doering, Willard D. Pendleton, David Gladish, Howard D. Spoerl, Wilfred Howard, and Miss Beryl G. Briscoe. At a meeting of the Board of Directors held after the Annual Meeting, the present officers of the Association were reelected for the coming year, as follows: Vice President, Dr. Charles F. Doering Editor of THE NEW PHILOSOPHY and Literary Editor of the Association. Dr. Alfred Acton; Treasurer, Miss Beryl G. Briscoe; Secretary, Mr. Wilfred Howard.
     The Secretary read the annual report of the activities of the Kitchener Philosophy Club and Local Chapter of the Swedenborg Scientific Association, under the leadership of the Rev. Alan Gill.
     The Report of the Treasurer of the Association showed a balance of $612.72 in the general account, and of $1022.97 in the publication account. The number of books sold during the year was 59. The present membership was reported as 248, with 5 new members received during the year.
     Reports were also received from the Literary Editor and the Board of Directors, the latter report stating that the Treasurer had been authorized to invest $750.00 of the funds of the Association in 7th War Loan Bonds.
     A Memorial Resolution for the Rev. Lewis F. Hite, who had recently passed into the other life, and who had been President of the Swedenborg Scientific Association for nineteen years, was offered by the Rev. C. F. Doering, and adopted by a rising vote.
     Dr. Alfred Acton delivered the Annual Address, on the subject of "The Mechanism of Immortality." A brief discussion followed the address, which will be published in the July issue of THE New PHILOSOPHY.
     WILFRED HOWARD,
          Secretary.


     CHICAGO, ILLINOIS.

     Sharon Church.-Our annual meeting was held on April 29th, and was interesting, as always, in recalling the highlights of the year. The Church in Chicago has gained more new members than any other society outside of Bryn Athyn. On the North Side alone we have gained nine new members. The financial condition of the society is better than it has ever been, and it has been said that "the pulse of a society is shown in the response from the pocketbook." We have renewed hope of belting able scion to remodel the church building, enlarging the space for church activities, and making a separate apartment unit upstairs.
     It is our custom at the Wednesday evening supper to pass a plate at the end of the meal. The charge is forty cents, and it is understood that if anyone wishes to give more, he is free to do so, and the surplus goes to the building fund. Although our supper attendance averages less than thirty, the contributions from the suppers during the past year have amounted to $117.00. And this amount has been doubled by generous donations from two members, making it possible to buy several bonds.
     The attendance at meetings during the year has been about thirty. The pastor has made forty calls besides his major pastoral visits. Mr. Noel McQueen is our new Treasurer; Mr. Alexander McQueen is Secretary; and additional members of the Board of Trustees are Messrs. Roy Poulson, Percy Staddon and Harold Anderson. The pastor has appointed Mrs. Roland Anderson to act as "liaison officer" between us and our members who are in military service.

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     The Cranch baby is a new and delightful addition to our numbers. She was baptized on Mothers' Day, which added the crowning touch to a beautiful service and a sermon suited to the occasion.
     We have lost another very valuable member by the death of Mr. John Pollock on April 27 in his sixty-third year. This is the fourth member who has thus gone from among us during the past six months, and they were all so useful that their absence is deeply felt.

     John Daniel Pollock was born in Paden City, West Virginia. Early in life he received from his parents and grandparents a knowledge of the Heavenly Doctrines, and they made a deep impression. He loved their calm logic and their power to explain the most difficult passages of Scripture. In his youth, because there was no society of the New Church in his city, he regularly traveled to Pittsburgh, eighty miles away, to attend the New Church services there.
     In 1907, he moved to Chicago, and affiliated with Sharon Church. The same year, on October 16th, he married Miss Olga Marelius, who survives him, together with their daughter Helen, Mrs. Robert F. Brown.
     At that time, also. John and his brother Thomas opened a small store, which they maintained for ten years. During the last twenty-three years, John held a position with the International Harvester Company, where his work gave him real satisfaction and happiness, and he was active in it until a few months ago.
     But Mr. Pollock had many interests. He liked people, and despite the handicap of deafness he found and kept a host of friends. He was young in spirit, and found it easy and enjoyable to join in the activities of men of all ages. We quote from our pastor's Memorial Address:
     "We can judge of his character by seeing the wonderful qualities he brought to every activity of his life. In the midst of his family he was loving and gentle, devoted to their welfare and happiness. He was honest and faithful in everything he did, performing his duties with zeal and care. He was more than willing to do his share of every work, as is evidenced by his long years of service in the difficult and painstaking work of Treasurer in our society.
     "For these wonderful qualities we shall long remember John Pollock with affection and esteem. His life was moulded upon the living doctrine of his religion. He was faithful to his trust, loyal and obedient to duty, patient, and with a full trust in the Lord's merciful Providence. Of him we cats surely say 'He was faithful unto death.'
     V. W.

     DURBAN, NATAL.

     April 30, 1945.-With the turn of the year the members of the Durban Society were on holiday, but our Acting Pastor remained in Durban and took his vacation in February, when Mr. Garth Pemberton again kindly deputized for him in conducting Sunday services.
     Bishop de Charms' Christmas Letter of Greeting, posted in America on November 9th, arrived on January 24th, and was published in the first 1945 issue of our "Adviser," which was on March 10th.
     During February the only happening of importance was the reopening of Kainon School, and Miss Pemberton reports the enrollment of eight pupils, as follows: Standard I, three; Class II, three; Class I. two.
     With the coming of March and April, classes and meetings were resumed, and our 1945 programme can be summed up:-Children.-Kainon School and the children's 9.30 am. Sunday service. Young People-V. P. Social Club, and the newly inaugurated Friday evening classes for young people, held at the home of the Acting Pastor or in the Hall; subject for this season not yet selected. Men-Monthly meeting at different homes; a social evening with the reading and discussion of a paper. Women.-Class on Thursday mornings at different homes, reading and discussing the Arcana Coelestia.

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General.-Doctrinal Class for adult members, held on Wednesday evenings to the Hall; subject for this year "The Spiritual World"
     Wedding.-Mr. Elphick had no sooner returned to Durban from his holiday than he was asked to proceed to Kranskop (a village near Pietermaritzburg) on March 3rd, to officiate at the New Church marriage ceremony of Miss Doreen Georgiana Buss, younger daughter of Mr. and Mrs. Leonard Buss of Kranskop, Natal, to Mr. Henry Douglas Haig Liversage, eldest son of Mr. and Mrs. H. Liversage of Empangeni, Zululand. About 200 guests, mostly friends residing in the Kranskop district, assembled at the ceremony, and then at the reception which followed, which was held at the home of the bride's parents. Doreen, who is a granddaughter of the late Rev. J. F. Buss, will make her home in Durban.
     Dedication Anniversary.-March 17th, 1945, marked the coming-or-age of our Durban Church Building at 125 Musgrave Road. To celebrate this auspicious occasion, Revd. Elphick conducted a suitable service on Sunday, March 18th, reminding the congregation of the Dedication Ceremony which had been performed by the Rev. Hugo Lj. Odhner twenty-one years ago. To what extent the Durban Society has grown in numbers since those days, only statistics can show, but I may mention that Mr. Elphick once told me that he had baptized 30 infants and 2 adults in the five years he has been with us. That was up to March, 1945.
     Easter.-This year our celebration was devoted mainly to the children, beginning with the Palm Sunday service on March 25th. An Easter Party was given by Theta Alpha for the children of school-going are on Thursday, March 29, from 3 to 5 p.m. in the Hall. The children always enjoy themselves at these parties, especially appreciating the egg hunt which Miss Elsie Champion provides for them at this time of year.
     On Good Friday the usual 9.30 a.m. service was held, and on Easter Sunday the adults and children combined in the worship at 11 a.m. For this latter occasion the chancel had been most tastefully adorned by Mrs. Odette de Gersigny with beautiful blue and mauve hydrangeas from her country garden. The attendance was excellent, the children leaving the church before the celebration of Holy Communion, which was administered to 35 communicants.
     Social Events.-So far this year, these have been mostly informal dances held by the Young Peoples Club. But on Saturday evening April 7, at 6 p.m., a departure from the usual form of entertainment was made in a Braaivleis (pronounced Bryflays) held under the auspices of the Social Committee at the home of Mr. and Mrs. Stanley Cockerell at Westville, just outside Durban. Braaivleis (literally "roast meat") is an evening picnic in which the participants cook their own supply of sausages fried eggs, etc., on a fire built in the open. The Stanley Cockerell home is eminently suitable for this type of entertainment, and on this particular occasion the twenty-five guests had at their disposal the private swimming hath built into the grounds by the Cockerell family.
     Last, but by no means least among social events, fifty-four members of the Durban Society gathered at the home of Mr. and Mrs. Billy Schuurman on Sunday evening, April 29, to say farewell to Mrs. Viola Ridgway, Ethne, Michael and Bunty, who were leaving us for Cape Town on the first stage of their journey back to Bryn Athyn. Mrs. Ridgway was presented with a cheque which substantially conveyed the good wishes of her many friends in the Durban Society.
     In the Services.-With the over running of German territory by troops of the Allied armies, our South African prisoners of war are being released. Up to the time of writing April 30, next-of-kin have been informed of the safe arrival in England, firstly, of Corporal Colin Bernard Ridgway (who, it will be remembered, was the last of our society's prisoners of war to be accounted for), and secondly, of Lieut. Brian Melville Ridgway.

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We hope it will now be only a matter of days when we shall hear of the safety of the remaining three of our p.o.w. P. D. C.

     TORONTO, CANADA.

     Victory! A great courageous, and amazing victory over a monstrous, unbelievably evil foe, was celebrated on May 8 1945. Looking back on the dark days when victory seemed to be something that might not even come in our time, it was hard to realize that the once overwhelming enemy had been vanquished. No wonder we celebrated! And yet, with victory singing in every heart, no one said "Peace!" "Victory" on every tongue, but none uttered the word "Peace." Peace is an entirely different matter, which will only come later, when the last of our enemies is finally defeated. And we pray that, in the Lord's good Providence, that day may soon come.
     At our Sunday services recently the pastor has been preaching a series of sermons on "The Lord's Prayer." These have been most interesting, have held the close attention of the congregation, and should prove helpful in our daily lives. Doctrinal classes have hen discontinued for the summer. The topics treated during the month of May were "War," "Peace," and "Punishment," and proved timely subjects.
     The Forward-Sons closed for the season with the May meeting, at which a paper by the Rev. Elmo C. Acton was real by one of the members. The election of officers was postponed until the first meeting in the Fall. Theta Alpha also held their closing meeting of the season, and simplified the election business by reinstating the officers who have served this season. They hope to continue next Fall the study of Dr. Odhner's The Moral Life.
     A Social Event.-The lighter side of life was very light this month. The Toronto Chapter of Theta Alpha has felt much indebted to the ladies of the society far the many times they have assisted in Theta Alpha projects,
And so, as a gesture of gratitude, they invited these ladies to attend a Mad Hatter's Tea Party. These guests were not accustomed to such events, and were most surprised to find themselves in quite an exotically decorated room, with many things backwards, sideways, upside down, and "curiouser and curiouser," Sitting together at the table, they found that very often-indeed, whenever the Mad Hatter (present in person) felt in the mood-they had move up into their neighbor's place, It was quite a moving scene.
     After supper, a performance of "Alice's Visit to the Mad Hatter's Tea Party" was given by Mrs. Frank Longstaff and the Misses Helen Anderson. G. G. Longstaff, Jean Bellinger and Vera Craigie. As an encore, they recited "The Walrus and the Carpenter" in rather eccentric fashion, Then followed a very peculiar game of croquet and an extraordinary game of cards. But the oddest part of the evening was not expected, even by the Committee. At suppertime, seven o'clock, a large portion of the supper had not put in its appearance! A frantic search for the missing caterer's wagon proved unsuccessful, and three of the ladies-Mrs. Grace Barber, Mary Parker, and Ruby Zorn-had to dash to the stores (the few still open) for flour, ice cream and strawberries. With the flour they made teabiscuits in place of the missing patties for chicken a la king, and the ice cream and strawberries were to be substituted for the very fancy desserts ordered. But at nine o'clock, in the midst of the entertainment, the whole of the missing refreshments arrived! At any other party it would have been a tragedy, but at this one it exactly fitted the occasion, and everyone found that it added much merriment to a very merry evening.
     Personal.-We must tell you that two babies were baptized this month:
-Lynda Rose, the little adopted daughter of Sgt. (U. S. Air Corps) and Mrs. Ross Baker; and Frank John, the small son of Hubert and Rose Raymond.

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Both babies behaved in an exemplary manner, and appeared to approve of the proceedings. And, speaking of babies, our pastor is receiving congratulations upon his having gained the dignity of Gorandfatherhood, owing to the birth of David Richard Simons to Zoe and David. Mrs. F. E. Gyllenhaal is still in Florida, but we are looking forward to her return one of these fine days. At least, we hope it will be on one of our fine days.
     Mrs. Lenore Bellinger has returned from a lengthy and very pleasant visit with Captain and Mrs. Robert Walter in Georgia. "Woiky" is now released from military service. Mrs. Clara Sergeant has been visiting in Bryn Athyn, but is due to return about the time of this writing.
     Cyril Bellinger.-We are sorry to report the sudden death of Mr. Cyril Bellinger. He was at work as usual on May 28th, but dropped dead clueing the luncheon hour. The masses of flowers sent by his business associates and the very large attendance of friends at the funeral, gave evidence of the esteem in which Cyril has been held by those who knew him best. Our heartfelt sympathy is extended to his wife, Rita, in her bereavement.
     V. C.


     DETROIT, MICHIGAN.

     May 30, 1945. This report, mostly of a military nature, is being written, appropriately, on Memorial Day.
     At our service on Sunday, April 29, it was our pleasure to have with us Lieut. and Mrs. Bruce Glenn and their little daughter Alison. Lieut. Glenn is Communications Officer attached to the Air Transport Command, and is now stationed at Romulus Air Base, near Detroit, where he was recently joined by his wife and daughter. Having served in the South Pacific area for two years before he was transferred to Romulus, Lieut. Glenn expects to remain at his present post for some time, which we certainly hope may be the case. His wife and daughter are living nearby, and we hope to see the Glenns often at our services.
     Our last available young man, Leo Bradin, received his call to the colors about the 1st of May. After his induction at Fort Sheridan, Ill., he was sent to Camp Robinson, Arkansas, where he is receiving his basic infantry training. Leo is the husband of Freda nee Cook and the father of two-year-old Bobby. We are missing Leo very much indeed. He was one of our most dependable workers, particularly in connection with the setting up and removal of the chancel furnishings and arranging the room for our services. We trust he may not be too long away.
     And now for some sad news. We regret to report a serious injury to Pfc. Willard B. McCardell, who is at present hospitalized in England awaiting transfer to the United States. Only a few months ago Willard was shot through the right hand, which put him out of commission for a few weeks. Shortly after returning to the front, he received another and much more serious injury, his right eye being so badly mangled that it was found necessary to remove it. From letters received by his wife we learn that Willard is keeping up his spirits remarkably well, and is counting the hours until he can rejoin his family. And their rejoicing will certainly be shared by every member of our group.
     We have no information as to how Willard received his injury, but we understand he was operating a "walkie-talkie" at the time. Those of us who are asked only to loan our money in the fight for freedom should inclined feel humble in the fate of such sacrifices as our fighting men are called upon to make.
     Following the regular monthly service conducted by our pastor on Sunday, May 27, the semi-annual business meeting of our group was held. Reports of officers revealed encouraging results during the period since the last meeting. The attendance showed a 10 percent increase, in spite of the absence of so many of our young men who are in the armed forces and some of our children at Bryn Athyn.

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It is not at all difficult to visualize attendances of 50 or more at our meetings in the not far distant future, which should call for our organization into a Society with a resident pastor. We are anxiously awaiting the return of our fighting men to their former activity in our group.
     At our regular service to April we had the pleasure of seeing Dan Horigan, a former valued member of our group. Dan was in town on business over the week-end. While we regret very keenly having lost him from our midst, we are happy to see him climbing the ladder of success. Following a few trips to New York for his employers, The Michigan Tool Company, he was appointed resident representative, and is now living in New York City. We understand that his church activities are now to be transferred to the New York Society. So our regrettable loss will be very much their gain.
     W. W. W.

     COLCHESTER, ENGLAND.

     Easter.-Our observance this year began with the morning service on Palm Sunday, when the pastor addressed the children and afterwards received their offerings of flowers, which were added to the decorations of the chancel.
     On the evening of Good Friday the Musical Service was featured by five appropriate Lessons. At the service on Easter Sunday. Holy Communion was administered to thirty-three communicants.
     The children had a very enjoyable social during Easter week, fifteen being present. Some adults also attended and were rejuvenated by entering into the games. They also did a charade, much to the delight of the children.
     All doctrinal classes have been resumed, and we are very thankful not to have had any disturbances of late. In fact, we do not expect to have any more.
     E. B.

     DEATH OF MR. HITE.
     We learn from THE NEW-CHURCH MESSENGER of May 9, 1945, that the Rev. Lewis Field Hite passed into the spiritual world on April 27th at the age of 92 years. He was Professor of Philosophy at the New Church Theological School in Cambridge. As an active member of the Swedenborg Scientific Association, and its President for nineteen years. Mr. Hite paid visits to Bryn Athyn to attend the meetings of the Association, and his sterling New Churchmanship and fine philosophical mind will remain a cherished memory among us.

     CANADIAN NORTHWEST.

     The Rev. Karl R. Alden will again undertake a summer's tour of pastoral visits to members of the General Church in Northwest Canada.
     Leaving Bryn Athyn on June 14th, he will go to Toronto, and thence to points in Manitoba, Saskatchewan, Albert, and British Columbia.
     On his return journey he expects to leave Calgary on August 30th, traveling by air to Toronto, and arriving in Bryn Athyn on September 1st.

     WESTERN STATES.

     During the summer months the Rev. Harold Cranch is to go on a tour of pastoral visits to members of the General Church residing in the Western States. He expects to leave Chicago on July 23, stopping first at Denver. Colorado, and then visiting localities in the States of Washington, Oregon, California, New Mexico. Arizona and Texas, returning to Chicago early in September.

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NOW WE BELIEVE 1945

NOW WE BELIEVE       Rev. NORBERT H. ROGERS       1945




     Announcements





NEW CHURCH LIFE
VOL. LXV
AUGUST, 1945
No. 8
     "They said unto the woman, Now we realize, not because of the saying; for we have heard Him ourselves, and know that this is indeed the Christ the Saviour of the world." (John 4: 42.)

     This declaration of faith was made by the men of Sychar, a city of Samaria. It was the culmination of a familiar story which, in its internal sense, describes how the Lord instructs those who seek the truth, gradually dissipating their ignorance, broadening the scope of their perception to include a vision of interior truth, and enlightening their understanding, until finally they can say with deep conviction, "This is indeed the Christ, the Saviour of the world." And to such a genuine acknowledgment the Lord leads all who permit it, because it is by means of it that man can be brought into the kingdom of heaven.
     To acknowledge the Lord as the Christ and Saviour is a prime requisite of a true and saving faith, and the keystone of wisdom with both the simple and the learned. The simple, in their acknowledgment, may see no more than that the Lord is a Divine Being who has the power to save men from their sins. The learned, possessing a great many knowledges which confirm their acknowledgment, may be able to comprehend what their acknowledgment involves; they may be able to see the reasons why the lord came into the world they may he able to know how the Divine incarnation and glorification were effected, and how the redemption and salvation of mankind were accomplished: they may have a rational concept of the Lord's kingdom, and of the operation of His omnipotence; they may understand what faith is, as well as its use and proper place in regeneration; and, indeed, they may have a thorough grasp of all the various doctrines of the church.

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     Yet, despite the wide difference there may be between the acknowledgment of the simple and that of the learned, the fact remains that all men whatsoever who sincerely acknowledge the Lord as the Christ and Saviour have a faith that is saving, and are wise. For they have no exaggerated opinion of their own importance, intelligence or power, but put their trust in the Lord alone. They turn their faces to the Lord, and humbly approach Him, seeking His help and guidance. They genuinely endeavor to do His will, putting aside their own interests in their desire to serve Him and to be subject unto Him. They are not cast down when their own plans go awry, but retain their confidence in the Divine Providence, and gratefully accept whatever the Lard gives them for their use. Because of this, they do not resist the Lord, but permit Him to guard them from confirming themselves in falsities of doctrine and evils of life, to reform and regenerate them, and to introduce them ever more fully into the life and light of heaven. This fulfilment of the Divine end-this miracle of redemption and salvation-can result only when man acknowledges the Lord as the Christ and Saviour, and not apart from such an acknowledgment.
     For we are taught that to acknowledge the Lord as the Christ and Saviour is to acknowledge His Divine Human, and that salvation is from Him. This is because the word "Christ" is the equivalent of "Messiah," both meaning "the Anointed," that is, "the Anointed of Jehovah"-a term that in the past was customarily applied to kings who were anointed with oil when they were inaugurated into their royal office. Concerning this we read in the Arcana Celestia:

     Among the ancients, when alt external worship was performed by means of representatives, that is, by such things as represented the interior things of faith and love from the Lord and to Him, thus such as are Divine, anointing was instituted for the reason that the oil with which the anointing was done signified the good of love; for they knew that the good of love was that essential thing from which alt things of the church and of worship live, because it is the esse of life. For the Divine flows in with man through the good of love, and makes his life, indeed that heavenly life in which truths are received in good. . . Therefore the things which were anointed were called holy, and were also accounted as holy, and were of service to the church for representing Divine and heavenly things, and in the supreme sense the Lord Himself, who is Good Itself, thus for representing the good of love which is from Him, and also the truth of faith, in so far as it lives from the good of love.

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From this then it was that they anointed kings, who from this were called 'the anointed of Jehovah.'
     "The reason why they anointed the kings was that these might represent the Lord in respect to judgment from Divine Truth; therefore in the Word by 'kings' are signified Truths Divine. The reason why the kings were called 'the anointed of Jehovah.' and why it was therefore sacrilegious to injure them, was that by 'anointed of Jehovah' is meant the Lord as to the Divine Human; although, according to the sense of the letter, the term is applied to a king who was anointed with oil. For when the Lord was in the world, He was, in respect to the Human, the Divine Truth Itself; and in respect to the very Esse of His life, He was the Divine Good Itself, which with man is called the soul from the father; for He was conceived from Jehovah, and in the Word `Jehovah' denotes the Divine Good of the Divine Love, which is the Esse of the life of all. From this it is that the Lord alone was `the Anointed of Jehovah' in very essence and in very act, because the Divine Good was in Him; and the Divine Truth proceeding from this Good was in His Human while He was in the world. . . . The anointing of the Lord as to the Divine Human was done through the Divine Good Itself of the Divine Love, which the oil represented. From this it is that He was called the 'Messiah' and 'Christ.' which mean 'the Anointed.'" (A. C. 9954.)

     Thus it is that to acknowledge the Lord as the Christ and Saviour involves the acknowledgment of His Divine Human, and the recognition that all of life proceeds from it.
     How important this acknowledgment is, appears from the many places in the Writings where it is taught in various ways that the Divine Human is the only means of salvation. Only they who regard the Divine Human can see God; only they who acknowledge the Divine Human can have faith in the Divine; only they who adore the Divine Human can worship God; only they who approach the Divine Human can he animated with life from the Divine, and come into conjunction with Him. Thus when Philip asked, "Lord, shew us the Father," the Lord answered him, saving', "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?" (John 14: 8, 9.) And in another place the Lord said, "Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. . . . I am the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." (John 10: 1, 9.)

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     To be able to say with truth. "Now we believe, and know that this is indeed the Christ, the Saviour of the world.'-that is, genuinely to acknowledge the Lord as to His Divine Human-is not merely a matter of words; it is not simply a repetition of knowledges gathered from the Word. Such a profession of the lips can be made by any man, however confirmed in evil loves he may actually be, and however much he may rely upon his own intelligence and power, and in itself it has no effect whatever upon the man's thoughts and intentions, which constitute his real self. True acknowledgment involves more than words and more than knowledges. It involves and results from an abiding affection for truth, a perception of the essential teachings of the Word, and an understanding of its deeper truths which reveal the Lord in His Divine Human. It involves and results from a persisting effort to know and to understand the Word, from it desire to see and to believe in the Lord, and from a willingness to learn and to do His Will, True acknowledgment is thus of the heart and mind, affecting both the thoughts and intentions of the man, and turning them to the Lord. Because of its nature, true acknowledgment cannot be attained in an instant, nor by man himself, bit in a gradual manner, and by the leading of the Lord. This is shown in the story of the woman of Samaria.
     According to the story, the woman lived in Sychar. She went to a nearby well to fetch water, and there met the Lord, whom she at first considered to be Jew. Having aroused her curiosity in regard to Him, the Lord spoke to her about the living water concerning which He said, "Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life." (John 4: 14.) The woman immediately desired to have some of this water. Then, when she discovered that the Lord knew the details of her life, how she had had five husbands and was at the time with one who was not her husband, she came to regard Him as a prophet. After further conversation, the woman was led to declare: "I know that Messiahs cometh, which is called Christ: when He is come, He will tell us all things." (John 4: 25.) The Lord was then able to reveal Himself to her saving, I that speak unto thee am He." (Verse 26.)

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The story goes on to say that "the woman then left her waterpot, and went her way into the city, and saith to the men. Come, see a Man, which told me all things that I ever did: is not this the Christ?" (Verses 28, 29.) Many of the Samaritans believed in the Lord because of the woman's testimony, and they went out to see Him, and to ask Him to tarry with them. The Lord abode with them two days, "and many more believed because of His own word; and they said unto the woman. Now we believe, not because of thy saving; for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world." (Verses 41, 42.)
     Two things are to be noted in connection with this story. The one is that the events described took place in Sychar. This is significant. For Sychar had formerly been called Shechem, and before that had also been known as Shalom, a name meaning "tranquillity." It was here that Abram had made his first station in Canaan after his departure from Haran. And here the Lord had appeared to him. (Genesis 19.) Jacob too, had made his first station there when he returned to Canaan after his sojourn with Laban in Padanaram. And later, when the Children of Israel had taken possession of the land, Shechem had been appointed one of the Cities of Refuge.
     We are told that as the journeyings and sojournings of Abraham and Jacob represented progressions into the truths of faith and goods of love, which in the supreme sense relate to toe Lord, and in a relative sense to the man who is being regenerated by the Lord, by "Shechem" is signified the first light, or, what is the same, interior truth. (A. C. 4430.) Interior truths are of faith; and when a man comes into their light, the Lord is revealed to him, and he comes into a state of tranquillity. It is for this reason that the Lord appeared to Abram at Shechem, and that it was also called by a name meaning tranquillity, as well as being designated a City of Refuge. The city continued to signify interior truth, oxen when it was called Sychar. It is fitting, therefore, that the Lord should have revealed Himself at Sychar, and that He was acknowledged there as "the Christ, the Saviour of the world."
     The other pint to be noted is that the story concerns Samaritans, by whom won represented gentile nations. Specifically, therefore, the story represents how the Lord instructs the gentiles with whom the church can be established, and how He reveals Himself to them, bringing them into a perception of interior truth concerning Him, and into an acknowledgment of His Divinity.

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But the story is also applicable to everyone. For all men, even they who are born in the church, are at first in gentile states. They do not become of the church until they, too, perceive the interior truths of faith revealed in the Word, and with understanding acknowledge the Lord to be the Christ and Saviour.
     That which, on the part of man, initiates him into the sequence of states, through which he must pass as he progresses from ignorance into the light of faith and acknowledgment, is an affection for truth represented by the woman of Samaria. This affection is at first influenced by proprial inclinations, and is indiscriminate. That is to say, the man who is in this first state seeks to know truth largely because of self-interest,-because of the advantages which he considers he will gain by means of the truth. Because of this, and because he is in ignorance as to what truth is, he has no understanding of truth. He seeks truth from various sources, successively allying his affection with various appearances of truth, with various understandings and interpretations of truth, and with falsity, even as the woman of Samaria had been allied successively with various men. Yet, if the man has any sincerity in his affection-in his desire to know truth-he will eventually be led to seek truth in the Letter of the Word, just as the woman went to the well to draw water.
     There, in the Letter of the Word, the man will be able to see truth, though at first it will appear no different from any other truth. There the Lord will appear to him, and speak with him; but the Lord will not seem different from other men. His words will appear remarkable, but not unlike the teachings of a man. Yet, as the man persists in searching the Scriptures with affection, the Lord will lead him to perceive that the truths he is to seek are interior and life-giving, and that they are from the Lord. When this perception arouses a desire for those truths, the man will come into enlightenment. The disorderly state of his life will become apparent to him; his lack of understanding and the need for the assistance of a true understanding will become clear; and he will recognize that the Lord is not like other men, but that He is as it were a prophet filled with the Divine Spirit.

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And though the Lord will in time speak plainly, disclosing Himself to be the Christ-though it will be manifest that the truth that is seen is Divine and is the Divine Human-the full meaning of this revelation will not be immediately grasped, so that the resulting acknowledgment of it will be but partial. Something of uncertainty and doubt will remain, causing the man to ask, "Is not this the Christ?"
     Before the acknowledgment of man can be complete and genuine, the understanding must be consulted. The affection must as it were communicate to the understanding what it has been given to perceive, and its desire to know the Lord. At first the understandings belief will be influenced largely by the affection. It will be disposed to have faith because of the testimony of the affection. But in time, as it receives instruction from the Lord, the understanding will come into clear light, and will be able to say, as it wore to the woman, "Now we believe, not because of thy saving; for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world."
     It would appear from the story that the full acknowledgment of the Lord is of the understanding, and is separated from affection. But this is not what is meant. For there can be no acknowledgment without affection. However, the affection that properly belongs to a genuine acknowledgment of the Lord is a pure one which is insinuated into man by the Lord. It is not that early affection which served to initiate man into the way leading to acknowledgment and faith. This affection may induce man to look to the Word for truth, and accompany him as he progresses in the understanding of truth, but it is tainted by its proprial associations, and is natural in quality. Consequently it cannot enter into man's final acknowledgment and faith in the Lord, but must be left behind, as it were, when its use has been accomplished, that is, when the man has finally reached a state when he no longer needs to be impelled by considerations of self in his search for truth. For when this state is reached-when he genuinely acknowledges the Lord-he is animated by an affection for truth for the sake of truth and for the sake of use.
     The first affection, because of its quality, can only cause man to have a natural or mediate faith in the Lord, however much instruction he may have received.

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Such a faith is not saving. It is based merely on things, which the senses have perceived, or it is formed under the compelling influence of miracles, or it derives its existence from the teaching and authority of men. A faith of this kind is of use to man when he is in childhood states, and when he first begins to regenerate. A faith of this kind is of use to man only so long as he is in ignorance of truth and has not yet the proper use of his faculties of reason and free-will. But such a faith cannot be regarded as saving, nor ought it to be when man comes to have a knowledge of truth and is able to act from freedom and according to reason. For he is then able to receive enlightenment from the Lord when he reads the Word, and is thus able to receive a saving faith. This faith is a spiritual faith, and is received immediately from the Lord Himself. The Lord continually seeks to give man such a faith For this purpose He has given man the Word. For this purpose He comes to man, tarrying with Him, and revealing Himself in His Divine Human. Amen.

LESSONS:     Jeremiah 16: 10-21. John 4: 1-42. A. C. 10225:3-6.
MUSIC:     Revised Liturgy, pages 446, 449, 460.
PRAYERS:     Nos. 71, 74.
FORGIVENESS 1945

FORGIVENESS       Rev. ORMOND ODHNER       1945

     A Talk to Children.

     READING:     Matthew 18: 21-35.

     You have just heard from the Word the story of the king who decided to take account of his servants, or the officers who helped him govern his kingdom, to see how they were managing their affairs. When he did so, he discovered that one of them owed him ten thousand talents of silver. That is a tremendous amount of money-over four million dollars-and the servant had not enough money to pay off this debt. So the king, according to the law of the land, determined to sell that servant and all his family into slavery, to help pay the debt.

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But the servant fell down before the king, and said, "Have patience with me, and I will pay thee all." Then the king had mercy on him, and forgave him the debt.
     Well, this same servant went out to collect all the money that people owed him. And he came to a fellow-servant who owed him a hundred pennyweight-that is only about seven dollars in our money-and he clutched him by the throat and cried, "Pay me what you owe me!" Then the fellow-servant said just what the other servant had said to the king, "Have patience with me, and I will pay thee all." But the servant was not a merciful man, and he cast his fellow-servant into prison, until all the debt could be paid.
     When the king heard about this, he was angry with his servant, and said to him. "I forgave thee all that debt, because thou desiredst me to. Shouldest not thou also have had mercy on thy fellow- servant, even as I had pity on thee?" And because of the servant's evil deed, the king cast him into prison, to be punished until all the debt was paid.
     If we think about this story, we can learn several very important things. Peter, you remember, had asked the Lord how often he ought to forgive his brother-until seven times? And the Lord had answered, "I say not unto thee, Until seven times; but, Until seventy times seven." Then the Lord told Peter this parable about the king and the unmerciful servant. And when He had come to the end of the story, where the king finally cast his servant into prison, the Lord said: "So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses."
     Now it is a sad thing, but we often act like that unmerciful servant. We ask the Lord's forgiveness for the many and great sins we commit against Him, but we are unwilling to forgive others for the few little injuries they din to us. Often, if some one harms us in any little way, we as it were cast him into prison. We seek to punish him, to make him pay for the harm he has done us; we tell others about it, so that they will dislike him for it. We do this, and yet we say in the Lord's Prayer, "Forgive us our trespasses, as we forgive those who trespass against us."

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     For the Lord teaches us that we must be willing to forgive others for the injuries they do us, that we are to forgive them from the heart, and not only once, not only seven times, but seventy times seven which means that we are to forgive them whenever they ask to be forgiven, to forgive them forever, or to all eternity. You see, if we ask the Lords forgiveness for the great evils we commit against Him, and then, like the unmerciful servant, we refuse to forgive other people for the injuries they do us, then the Lord, like the king in the parable, will be unable to forgive us our debts; and after death we too will be cast into prison-that is, into hell.
     From what the servant did to his fellow-servant we can tell that he did not really love his neighbors, and that it was not from any good love that he asked the king for mercy. He was very selfish. His prayer for mercy came only from his lips, not from his heart. He was not really asking forgiveness, but he was only trying to avoid the punishment he deserved.
     Honest prayer for forgiveness. you see, means a lot more than just moving the lips and making words asking for mercy because we are afraid of punishment. Honest prayer for forgiveness comes from the heart and carries with it a determination to stop doing things that are evil. For instance, when you tell your father and mother that you are sorry for something wrong you have done, you know that this does not really mean anything at all unless you also promise in your heart that you will not do that thing again. And afterwards, to prove that you are really sorry, you see to it that you do not do that thing again. This is what is called "repentance." And it is only when we pray to the Lord in a spirit of repentance that He can forgive us our trespasses.
     There is a reason why we have to be willing to forgive others before the Lord can forgive us. When we are unwilling to forgive others, it shows that we have in our hearts something of hatred and anger and revenge. And these three evils in a person choke up the way by which the Lord's mercy can come to him. These evils must be removed from our hearts before love from the Lord, along with His forgiveness can flow into our hearts. For the Lord cannot come into our hearts if they are filled with such bad things as feelings of anger, hatred and revenge. You would not expect any great king on earth to go and live in a house filled with dirt, would you?

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And so, how could the Lord, who is such a great and glorious King that no king on earth can be compared with Him-how could He come and dwell in a heart that is filled with such filthy and evil things as anger and hatred and revenge?
     If we are unwilling to forgive other people for the injuries they do to us, that means that in our hearts we want to hurt them. We are angry against them we do not like them, and perhaps we even hate them; we want to get revenge upon them, and to hurt them the wax they have hurt us. These evil loves-anger and hatred and revenge-may stay in our hearts, and make our hearts ugly and unclean, and the Lord cannot dwell in hearts like that. But those evil loves will be removed from our hearts if we make ourselves willing to forgive other people. Then we cast those evil loves from our hearts, and make our hearts beautiful and clean. And then, if we ask the Lord to forgive us when we find that we have done something that is evil and against His Laws, He can forgive us, making our hearts clean, so that He can come and dwell in them, and making us like the angels of Leaven.
     If we are willing to forgive our neighbor for the few little evils he commits against us: if we are willing to forgive him in our hearts when he says that he is sorry; if we refuse to tell others about the harm he has done us: if we are willing to make up with him and be friends again; then the Lord will forgive us for the evils we commit against Him, if we ask His forgiveness and stop doing those evil things. If we will show mercy to others when they sincerely ask for mercy; if we excuse them when they really seek our pardon; and if we will forget that they have harmed us; then the Lord will surely forgive us our trespasses, because we have forgiven those who have trespassed against us.

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OFFERTORY BOWLS FOR THE BRYN ATHYN CHURCH 1945

OFFERTORY BOWLS FOR THE BRYN ATHYN CHURCH        GEORGE DE CHARMS       1945

     In memory of the late Bishop William Frederic Pendleton, his children, grandchildren, and great grandchildren presented to the Bryn Athyn Church, on the one hundredth anniversary of his birth,-March 25, 1945,-three offertory bowls, designed and carved in Philippine mahogany by Thorsten Sigstedt.
     The bowls are to be used at the three entrances to the Cathedral. They are designed to fit one within another, that all may be brought forward to the Altar and formally presented to the Lord.
     The symbolism of the largest bowl is taken from the Old Testament. On one side the Children of Israel are depicted bringing offerings for the building of the Tabernacle, as described in Exodus 25: 1-9; 35: 21-29. The Tabernacle is represented by the tables of the Law surrounded by a cloud and fire. On the Lord's Table Ito the right) are engraved in Hebrew characters the words "I am the Lord": and on man's table (to the left) the words "Thou shalt not covet." In this way it is intended, by symbolizing the first and the last commandments, to represent the entire Decalogue. On the opposite Sidle of the bowl workmen are pictured bringing offerings of wood and stone for the building of the temple. (See I Kings 5:
7-18.) The two scenes are divided by an ornament of fig branches representing obedience or the good of the natural degree. The two rests for the hands represent eagles with outstretched wings as symbols of the Lord's Providence.
     On the middle-sized bowl are carved scenes from the New Testament. On one side the Wise Men are represented bringing offerings of gold, frankincense, and myrrh to the newborn Savior. (Matthew 2: 11.) On the opposite side is depicted the offering of the widow's mite, described in Luke 21: 1-4. The widow, holding a child by the hand, is seen dropping her small coin into the treasury, while the rich Pharisees conic proudly with their moneybags, heralded by a trumpeter. Between the two scenes are grape vines, representing the good of the spiritual degree.

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[Photograph of the Offeratory Bowls.]

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     The symbolism of the smallest bowl is taken from the Apocalypse and from the Writings. On one side is pictured the angel offering incense before the altar in heaven as the seven angels with seven trumpets prepared themselves to sound. (Rev. 8: 1-6.) On the other side is carved a representation showing certain angelic spirits fashioning a lampstand with its lamps and flowers of the richest ornamentation in honor of the Lord." supposing that they were doing it of themselves. But hex were told that they had done nothing of themselves, the Lord alone having formed the lampstand for them. (A. C. 552.) Between the two scenes are olive branches and pomegranates representing the good of the celestial degree. The rim of this bowl bears an inscription in raised) letters overlaid with gold: "What shall I render unto the Lord) for all His benefits toward me?" (Psalm 116: 12.)
     The form of the lampstand is not revealed in the Writings, but Mr. Sigstedt describes in the following words what he intended to express in its symbolism:

     The three steps represent the organized external church supporting the church in the individual man, depicted by the cone-shaped form. On its summit is a crown, suggesting the crown of Revelations, or Divine Truth accommodated to man. In its interior is Divine Good, likewise accommodated to man, depicted as a ball in the crown. The first state of the church in man, being that of faith or truth, is represented by the outgoing straight forms of the arms. The second state the church in man, when the good of charity starts to govern his life, is depicted by the up-bent curved forms of the arms. Out of this state man's individual vessel,-his perception of good and truth,-is here depicted as a lamp, the old of which flows through the flower, signifying wisdom, and a pomegranate signifying the good life. The whole lampstand is representative of a regenerate man, and also of al men in whom the church is. Only the Lord can form such a lampstand."

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[Photograph of the Offeratory Bowls.]

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PRINCIPLES OF SWEDENBORG'S PHILOSOPHY 1945

PRINCIPLES OF SWEDENBORG'S PHILOSOPHY       Rev. HUGO LJ. ODHNER       1945

     Applicable to Elementary and High School Instruction.

     (Address at the Educational Council, 1945.)

     The distinctive character of the education offered in the Elementary Schools of the General Church, and in the High Schools of the Academy of the New Church, draws its essence primarily from our Religion as it is given us in the Writings. But this Religion is there presented in philosophical form, and is not mere dogma to be memorized, but truth to be understood. Swedenborg's mind-to become receptive of such a revelation-had to become truly rational. He is prepared in the course of a search for philosophical doctrines" by which he could come to see the general laws underlying human experience. These laws, or principles, which we see gradually crystallize during Swedenborg's secular labors, seem to represent the quintessence of philosophy, and-however we may suspect some of his scientific data-may well be regarded as of perennial importance, in so far as they were carried over into the structure of the Writings as inseparable from the revealed Doctrine. Not only were they basic to Swedenborg's understanding, but they appear to confirm and elaborate many principles taught in the Writings, where they are frequently found in their final and most enlightened form, and are filled with an additional spiritual meaning.
     For this reason, these rational principles should be of paramount use in forming a rational understanding with ourselves and our children. The use of material from the so-called "Scientific Works" of Swedenborg has been various in the history of the Academy's curriculum. So far as their contents were proffered as a ready-made Science for the New Church, there came an inevitable conflict with our empirical departments and a disturbance of the minds of both young and old. But, on the other hand, the unique quality of our education has always been measured by the manner in which the principles of Swedenborg's philosophy, infilled from the Writings, have been applied to the subjects of the curriculum.

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     Philosophy, as such, cannot be preached as dogma, from authority; nor taught, as science, from an indisputable weight of sense-experience. It can be accepted only so far as it is seen to evolve from our own mental experience, or so far as it is seen to reconcile revealed faith with earthly evidence. And then it comes as a benign vision personal to oneself.
     Still, Philosophy can be communicated in the form of principles. It can be instilled as an attitude. The ground for it can be laid by teachers who present their subject-matter in such an order and with such an emphasis that the pupils will eventually see the principle as their own conclusion.
     None of us would propose to teach our children all the principles of Swedenborg's philosophy or, still less, Swedenborg's "science"! As a categorical undertaking, this can be done only for the college-age and for adults, and even then there is need for adaptations. It would create a tragic confusion to superimpose the mental picture of the Principia cosmology upon the charming Genesis vision of creation so beloved by children. Neither can any good come from introducing, in the Elementary or Secondary Schools, items of instruction from the Scientific Works which will shortly be challenged by accepted textbook Science, or by the statements of the Writings, or by other teachers. When we are cautioned that "generals" must come first in the order of instruction, and particulars later, this involves especially that those things which are generally accepted and of common experience, and not under dispute, are to be taught first.
     An important object in the teaching of small children is to confirm the Word as they can comprehend it in the literal sense. Even Swedenborg's early scientific attempts to confirm the ages of the patriarchs, by the theory that the earth revolved more rapidly when the world was young, could be sympathetically suggested to them without giving it the weight of factual data, since children live amidst symbolic truths. But with older children, it is more important to point out that the Writings are the first to show that there was no universal flood, and that Adam and Eve were not merely individuals.

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     The primary function of New Church teachers is to furnish "scientifics" or knowledges which are "open to the Lord," i.e., which are associated with a religious significance, or which are adaptable for confirming the truths and goods of Revelation and the church. The secondary aim would be to provide an imaginative and later a rational background for a connected and organic concept of creation as the work of a Human God. This means that the universe should be seen as a theatre representative of Divine uses, and as a coherent chain of things which reaches without break from primes to ultimates and back through intermediates, thus as a rationally satisfying world to live in. The universe into which we introduce our children is an ordered, well-governed world where the Lord provides the security and inner peace, which the child will require for his normal development. It is very different from the chaotic and unknown world into which the child of the world is thrown-a world of hard facts and natural laws, but without inner purpose and without spiritual order or direction; a world in which uncertainty and doubt and conflict reign in all human issues.
     A third objective in our lower education is to provide a way of thinking which leads to an understanding of the Writings.
     Applicable Principles-It is necessary that each teacher must be his or her own judge in selecting what philosophic principles are applicable to some special field of study or some specified mental age. With this problem other speakers will no doubt concern themselves. But there should be an agreement on two things: 1) That in lower education only generals should be taught: and 2) that these generals should represent principles on which there is a consensus of opinion-a common denominator within the varying views of the teachers and scholars of the church.
     Obviously, no one person could decide what these principles are. But as a beginning we must attempt to enumerate some, if only to show that the reflecting teacher has an ample store from which to draw. It will be seen that none are unfamiliar. But their application is often forgotten in the haste preparation of the plentiful subject matter of our courses.
     Teleological Principles.-Thus all New Churchmen find in the philosophic contents of Swedenborg's preparatory works the principle that there is a purpose, an end, or a use, in everything created. This is illustrated especially in his treatments of the human body, where he traces the use of each organ and tissue from its evident or necessary connections and interdependency.

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It is also seen in the order and the law, which is displayed in all nature and in all events, spiritual and natural. The Divine end in creation is the City of God-a heaven from the human race. Sin and evil are human deviations from this end, by the abuse of good and the distortion of virtue to selfish purposes. But even evil forms of use are made to serve unwillingly in the general scheme.
     Doctrine of Uses.-The uses of all things ascend from ultimates to primes, and all have a reference to man, through whom they ascend to the Creator, that is, serve His final end. In man there are all degrees of uses, which must be rightly subordinated. All the planets are intended for human habitation. Both the vegetable and animal kingdoms are to serve mankind. In nature, all the uses of God are mirrored in a semblance to infinity. And the first use of a thing for us to teach is the Divine intent within it.
     Law of Creation.-There is in everything, not only an end, but also a cause and an effect. We must not only consider WHAT a thing is, but HOW it comes to be so, and WHY it is such. In New Church thought we cannot rule out the inquiry into causes and ends, and be content with mathematical formulas as the sufficient description of realities-as modern scientists sometimes advocate. Nothing created is isolated or self-subsistent, but is a link in the unending chains of ends, causes and effects which traverse the universe. In man, the end. the cause, and the effect, are illustrated by his will, his understanding, and his actions. Everything real has substance, form, and activity. In nature we similarly see a trine of endeavor, force and motion. Since all things are thus connected, the notion of a vacuum is intolerable to our philosophy.
     Law of Influx-The end inflows into the cause, and this into the effect. "Influx" resembles the filling of a vessel; but it is really the operation of the higher upon the lower, or the activity of an interior degree upon an exterior, or of the inner constituents of a thing upon their composite: thus it is an activity communicated by successives.
     The final origin to which all influx can be traced is God. Created things (even souls and minds) are only recipients of an inflowing life. And reception is the reciprocal of influx.
     Life proceeds into the universe, but it still remains Divine and infinite, and is not finited by reception.

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Nor can the finite "contain" the infinite, any more than the natural can "contain" the spiritual which inflows into it. But the infinite is said to be "received" in the finite when the finite is affected by it. Man alone can "receive" the Divine as the Divine Human, because man can be affected by the human qualities of the Divine.
     Human thought and affection are the results of influxes not immediately from the Lord but mediately from the spiritual world, where the influx of life is qualified and modified. Influx accommodates itself to reception, and reception is possible when there is correspondence in the receiving vessel, thus is according to forms and states, and so also according to "efflux" or response. When a vessel is receptive of influx, it seems to live from itself. This is for the sake of freedom and delight and responsibility. But the grace of life comes from the acknowledgment of influx-in the simple acts of gratitude.
     Influx is always from primes to ultimates. It proceeds through intermediates, but is never stayed by them. By the influx into ultimates (in every degree), intermediates are formed or organized. This is the reason why all angels are first born as men. Formation requires ultimates: yet there is no physical influx from nature into the spiritual world, or from the body into the mind. The spiritual has its own origin, and is not formed by any rarification or sublimation or refinement of the natural.
     Active and Passive.-Nothing created is active from itself, but always acts from something else. The more active a thing is, the more perfect is it potentially. All substances, to be, must contain something active and something relatively passive.
     Hence all things in both worlds are said to refer themselves to good and to truth. There is heat and light, sun and earth, male and female; there is acid and base, perhaps protons and electrons, or finites active and finites passive; there is love and wisdom; there is the spiritual and the natural. The principle of marriage-of the conjunction of charity and faith, of the Lord and mankind; and the ineffectuality of either good or truth existing alone: these are ever in need of emphasis and elucidation.
     Cosmological Principles.-We must distinguish between the Divine activity proceeding in its infinity into created things, and the creative action whereby God produces finite things outside of Himself. (D. P. 219.)

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     The modes by which the Lord creates the universe involve many profound principles and many problems. Before puberty, the symbolic Genesis account is at first confirmed and then by degree rationalized, to prepare for a cosmic concept such as is presented in the Writings. For some children, the judicious use of the explanations in the History of Creation and in the Word Explained about the six days of creation would doubtless be of value, if it he found necessary to dispose of precocious scruples about the literal story. It may also be pointed out to older children that the fact that the Lord created man "dust of the ground" does not prevent His having used means (Hist. Cr. 14), and that there are many secrets in the Lord's workshop!
     After puberty, the child is being introduced into the spiritual meaning of the Scriptures, and his problems must be resolved into rational forms. His idea of creation has to be lifted out of the literal picture, and the background of his thought shifted to that image of the creative series which is outlined in the Writings. (T. C. R. 75, 76; Ang. Idea, et al.) The first verse of Genesis contains the essentials of this concept-God, the heavens, and the earth: or the Divine substance, spiritual substance, and material substance.
     God is above creation. He creates, not out of nothing but out of His own substance, and from Divine love. Creation commences with that of the spiritual Sun, and continues in the formation of three successive atmospheres, one derived from the other, and destined to serve as the abodes of the three discrete heavens.
     The creation of the natural world follows as the effect from a spiritual cause. It commences with the formation of a solar ocean of pure fire, which gives birth to the atmospheres and the planets. This is suggestively described in the Worship and Love of God (nos. 9-15, 22o, 24q). The Principia also illustrates how each discrete solar atmosphere by continuity is depressed into its own kind of passive matter or ultimate, from which the substances of the earthy globes are later compounded, constituting the mineral kingdom. Space and time are thus the governing attributes of nature, which, from its origin in the elementary fire of the sun, is entirely dead and deprived of life.

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     The formation of the organic kingdoms, vegetable and animal, was caused by different spiritual creative influxes mediated by the natural atmospheres.
     The trinal series of atmospheres is the basis for the conception of Discrete Degrees, and also illustrates the universality of trines. The details of the Principia system, so far as they even appear to contradict the concepts presented in the Writings, should, in my opinion, not be taught in High School classes, nor given importance even in the Junior College. It is not wise to introduce problems. The philosophy within the Principia is the same, whether there he three atmospheres or four. And there are plenty of things in the Principia which confirm and explain the Writings, and do not disturb the mental panorama of degrees which the doctrine presents.
     The essential of the Principia's philosophy is the new concept of matter which it sets forth: that matter has a dynamic origin, and can be defined in terms of geometrical and mechanical motion in space and time, motion originating from a finite conatus. For it pictures the natural universe as arising from points of energy and from energy units combining into bundles, knots, or gyres which form particles; and which an. also given off as waves of radiant energy. (If we dwell too much (in details, in studying Swedenborg's science, we may not be able to see the wood for the trees!)
     It follows from the above that preservation really involves a perpetual creation. And, finally, we must note the principle that the circumference comes from the center, not the reverse. (T. C. R. 35.) The idea that the planets were derived from the substance of the sun was an anticipation by Swedenborg of the kernel of later theories.
     Doctrine of Discrete Degrees.-Discrete degrees are successive formations of a thing from prior things by the process of composition. A pile of bricks is one thing, but a wall is another. Composition implies a pattern, a purpose, an organization, an ordering for a new use, a creation of new qualities which mere multiplication does not achieve. This is illustrated by the inter-relation of discrete degrees which is one of triplicate ratio-the relation of a line to a cube. The units of a cube are not lines nor numbers, but volumes-having a discretely different quality.

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     That everything natural and everything spiritual has degrees both continuous and discrete; that discrete degrees must be homogeneous, and that the ultimate of each series of them contains the two prior degrees and exercises their power in the ultimate; that discrete degrees can exist both in successive and in simultaneous order; and that the ultimates of a prior order become the primes of a following order: all these are principles of universal application to the subject matter of every course.
     Doctrine of Correspondences-The application of the law of Correspondence is also so limitless, and Swedenborg's elaboration is so suggestive, that we need only refer to the title of his drafts for a Hieroglyphic Key and for his collection of "Correspondences and Representations," probably written in 1744. The principle is here applied to analogical reasonings, as a form of symbolic logic, and also for the interpretation of the types, comparisons, parables, and symbols of the Scriptures. But the law has a wider meaning for the curriculum. Correspondence is the essential of honesty and sincerity. It explains the origin of gestures, customs rituals, dress; as well as the nature of the language of words. Without it we could not understand the symbolism of poetry, literature, and the fine arts, nor the relation of our bodies to our minds.
     Doctrine of the Microcosm-Nature acts similarly in greatests and in leasts, and the part is patterned after the whole. Man, partaking of all the degrees of the universe, is therefore as to his body the compendium and image of the natural world, or a "microcosm"; and his spirit or mind is an image of the heavens or a "micro-ouranos." The brain-cells are in number likened to the stars of the sky. His senses are adapted to the form and flow of the corresponding atmospheres, which in turn have their counterparts in his vital fluids.
     Doctrine of Forms-The Doctrine of Forms," as taught in The Fibre (261-273), illustrates the progression of discrete degrees and the principle that perfection increases towards interiors. (C. L. 329.) The first forms of nature are more complex forms of motion than the composites or ultimate forms regarded on their own plane. Natural forms are all geometrical; they commence with the perpetually vortical form, and end with the angular form, wherein motion comes to rest.

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     The Human Form Universal-Spiritual forms, on the other hand, are forms of conatus rather than forms of motion, and they all descend from the Divine Human Form, which is infinite love and wisdom. This endows all creation with an endeavor or aspiration to represent something of the human, which lodges in all things spiritual. The whole philosophy of the New Church derives its unique character from the concept that God is the Divine Man. It is from their common origin from the Divine Man that all natural things and all organic forms abound in parallels or "homologies"-such as the similarities of structure and organs in men and animals.
     All things can therefore serve to represent and reveal something of the Divine. But man alone is created into the image and likeness of God, and is a free, conscious, and immortal receptacle, and can recognize his relationship to God.
     The "souls" of all organic things are from the descent of the human form. The souls of plants and animals are derived from the lowest spiritual degree, which in man produces natural affections. In every case, the "soul" of a thing is a use, which is prior to the organic form, which it endeavors to build up.
     The image or pattern of creation is altogether spiritual. Matter is created only to clothe or invest the spiritual form.
     Doctrine of the Gorand Man.-The human form of Society, of Country, of Church and of Heaven, is more perfect than that of the individual in them: because the uses of Social Man are more complex and exalted. Our humanity is derived from Society even our natural body is formed in correspondence to the Gorand Man of heaven. The stages of each man's growth recapitulates the history of the race; and the spiritual history of the race, as seen in the succession of dispensations, is analogous to the regeneration of a man.
     Heaven-as a kingdom of uses.-is a Gorand Man (Homo Maximus), the Soul and life of which is the Lord.
     Principles of Psychology.-The Doctrine of the Human Mind is thoroughly treated in the Writings, but certain aspects are amplified in the Rational Psychology and other earlier works.
     Children must come to know their own mental anatomy by gradual steps; and on graduation from High School they should have some idea of the following generals:
     The Body is created for the sake of the Mind or Spirit that is to be formed in it. A healthy mind and a healthy body go together, because the mind rests on the brain and acts by it.

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The protection and feeding of the brain is thus the chief function to which other bodily tissues look. The brain, being material, is not the mind. But the brain's office is to prepare the body to respond to and receive the influx of the mind and the soul and of the whole spiritual world. This it does by a twofold way: 1) by adapting its delicate fibres to all sensations received through the sense organs, and preserving these modifications as a permanent and reproducible state of its tissues; and 2) by elaborating a vital fluid of utmost fineness, which is to serve as the medium for the soul and the mind in the body, and thus as the messenger of the mind. This inmost substance of nature in the body is also the medium of propagation, and thus fulfills the end of the Divine creation,-to furnish new souls for the heavens of the after-life. It acts as a formative force, and weaves the "simple fibre," which is the only life-carrying thing within all the tissues of the body. Because it draws its substance from the inmosts of nature, it is beyond the power of any natural forces to destroy, and can therefore remain as a basic plane for our individual spirits to eternity.
     How the brain serves the mind is described in the Philosophical Works, where the structure and function of the `cortical glands" are analysed.
     The principles of mental growth are complex, but can be conveyed in simple form, using the terminology employed in the Writings. They belong chiefly to the field of religious instruction, which must go on to describe the influence of the spiritual world upon the human mind, and show its mode of conjunction with the Lord.
     The Soul itself, or the human internal, is incorruptible, and is endowed by influx from God with a certain instinctive omniscience in matters relating to its realm, but is not instructible.
     The Mind is formed to become rational and spiritual. It is built up through bodily sensations and experiences, which is possible by reason of a co-established harmony that rules between soul and body. The Memory is constructed on the basis of sensations, and furnishes the material for Imagination. In the Imagination, man builds his own world and displays his own loves. But, by an innate gift of Rationality, he may reflect on his knowledges, and order his conscious ideas into conclusions, and thus perfect a Rational Mind.

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This is called a "mixed intellect," because it is fallible and pervertible, if enslaved under the senses and the bodily appetites; yet it is capable of receiving true wisdom, if the love of wisdom be there.
     Within the conscious rational mind certain heavenly degrees may be opened by regeneration, but these are beyond man's ken in this life. Evils and falsities all dwell in the "natural mind," which from birth is under the dominion of the self-centered native will.
     Ideas are not connate. Knowledge does not come into existence except by means of sensations. Yet there is no physical influx from the brain into the mind but the spirit of man sees and interprets the state of the brain and body, and applies itself to this state, and thus builds up a memory for itself. Nothing of this knowledge becomes one's own until it is associated with some delight and is received in freedom. And man is such as is the ruling delight of his life.
     Mans human faculties-rationality or the power to think, and liberty, the power to choose and will-come by influx through the soul. The soul unifies the mind. Therefore there is also a universal influx through the soul of every man, which enables him to assent to the truth that there is a God and that He is one.
     The mind and the soul of man are immortal, and nothing of his personality is lost by death. Yet the things of his external memory which are not in correspondence with his internal character become quiescent in the other life.

     *     *     *

     To principles there is no end. Those, which concern the modes of attaining truth, or the laws of Revelation and of reasoning, should also find their application in the classroom. But we have stressed the distinctive philosophical doctrines' of Use, of Discrete Degrees, of Order, Series, Influx, Forms, of Correspondence and Representation, because they so clearly apply to the fields of Morals, Fine Arts, Economics, and Civics, and would aid in the interpretation of Nature and in other cultural subjects and sciences, Each of these fields, divorced from such principles, becomes confused and disordered.
     In the classroom, principles cannot always be taught as such. The instruction is objective and practical; the subject-matter of the course has to be covered.

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But the abstract principles which are in the teacher's mind will impress their quality on the teaching, and gradually these principles will emerge from the ordered instruction as the distinctive fruit which the pupils will come to recognize and delight in. Each school-year should indeed yield its harvest of general concepts which the adolescent will combine into a rational whole and accept as a philosophy of his own that can not only be handled abstractly but be applied for practical use.
LOOKING AHEAD 1945

LOOKING AHEAD       GEORGE KENDALL FISKE       1945

     Academy Commencement Address, 1945.

     Graduation! What a joyous occasion The end of restraint, of servitude to teachers and books, and the beginning of that life of freedom and privilege which you consider becoming to your newly acquired dignity! The commencement of a new state, full of hopes and ambitions, with its pent up desire to take an active part in the world's work!
     We rejoice with you in the ecstasy of this day. And, recalling a similar occasion in my life, many years ago, I marvel at the poise and simple sophistication of this generation, as compared with ours. You are not the babes in the wood, which I felt we were, nor do you by that token share all the little joys and privileges that we came into. For us, graduation meant the right to wear a suit with long trousers and the dignity of a derby hat. We boys could smoke a pipe in public, if we chose, and we were accorded the private use of the family's best horse and buggy, occasionally. The girls were allowed once-a-week "dates" and the privilege of attending certain social events We were formally but frigidly received into the social life of our elders. We could be recommended for a job with a future or just plain go to work. And we called these the "good old days." They were happy days, though. And, above all, they were days of peace.

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     You are starting life in a war-weary and troubled world, more beset with doubts and sorrows than was ours, but also more prospectively radiant with opportunities in whatever field of use you may choose for your life's work. You will come upon the scene filled with fresh new visions and ideals. Each of you will be particularly fitted by Divine Providence to play your part in the grand scheme of things, and in the Lord's sight it will be an important part.
     The education, which you have received, and the friendships you have made in New Church schools will prove to be the strong foundations upon which you will be able progressively to build more useful and happier lives. You will come to look back upon your school days as among the most carefree and happy periods of your life. Friendships made then will endure through the years, and you may even marry one of your school-day friends. And why not? In fact, you should. We know that a common love of the church, and of the ideals of life which the church teaches, is the basis for a happy and useful married life. And who can better qualify for this than you, who have spent your entire lives thus far learning these things? For fifteen years or more you have been subjected to an incessant bombardment of fundamental truths from the Writings; and, like dripping water on granite, they have left their mark, and have become a very real part of your being.
     We know this to be true; for the Writings tell us of the subtle operation of the remains, which have been implanted inmostly in you. And we also realize how important is the power which education wields over you. The world is a sorry but eloquent example of this power of education. Hell itself can be instituted upon earth by a diabolically conceived system of education, as we have seen. Thank God, you have not been subjected to such a system. You are old enough now to see by contrast the worth of your New Church education. And truly may you thank Divine Providence for having placed you within the protecting folds of your church.
     If you are even now able to perceive a sense of the value of your New Church schooling, you will find that the true love of it will come to you in later years when you prescribe the course of education for your children. I do not believe that you will have any doubt whatsoever as to where they should attend school, from kindergarten on, as far as you have now gone, and even farther.

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So strong should be your wishes in this respect that you should make material sacrifice and long-time planning to achieve it. You should make it your duty to live in a New Church Society and become one of its useful members; for unless you do, you will not be able to achieve your greatest use to your church and family, or to acquire your greatest happiness. I know. For it was never granted me to attend a New Church school. Only late in life, so to speak, did I settle down in and become a member of a New Church Society. I know the value by reason of contrast.
     The matter of living in a New Church community is one of the important decisions you will have to make in life. Do not isolate yourself from a New Church center! These communities are like so many strong points on a battle-line. When you become a member, you add to its strength, and you in turn are strengthened and protected. We are told to beware of the friendships of love. These should not be made with any but New Churchmen. If you deny yourself and your family these friendships, your loss will be great and irretrievable. You may have them in abundance in a New Church Society.
     As you know, New Church societies have the church and school as their center. Right now our schools are short of teachers. I hope that some of you will wish to make this your life's work, and return here to college next year to fit yourselves for this most important use. As many more of you as possible should arrange to attend college here. I have been told by one who took the college courses that it did more toward making him a real New Churchman than had all his previous New Church schooling. That is quite a powerful statement for a New Church youth to make. Anything as effective as that deserves your earnest consideration.
     New Church education, as you know, is not measured in terms of temporal values, but in terms of eternal values. Fit yourself for your eternal welfare, and Divine Providence will guide you to the use in this world that will bring you the greatest good and the greatest happiness. Let nothing but your best and most conscientious effort be your aim in whatever you are called upon to do. This is the surest way to ultimate that life of charity about which you have been taught so much. When work is well and conscientiously done from the motive of use, an internal happiness is experienced which glows with such warmth that its sphere affects those around us.

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This old world is in great need of this warmth, but it is so rare that even the dullest are affected by it. Let me say to those of you who may go out into the business world, your employers will become aware of such a sphere. The doleful lay of most business men is, "A good man is hard to find." I believe, however, that you members of the Class of '45 have plenty of the stuff of which good men are made.
     Some of you will go forth from here to attend the colleges and universities of the world. You may be shocked at the negation of God and religion that you will encounter among educated men. Never retreat one step from your faith in your Church and your God. You will have a sense of values, which they cannot know. When these men, before your very eves deny God or the operation of Divine Providence, you will pity them. Wise though they may be in the sciences and crafts of the world, you will know how superficial is their knowledge, and how utterly devoid of wisdom is their reasoning. Borrow from these Egyptians, for great is their wealth of scientific wonders, but do not let their false reasonings upset you. Make use of their knowledge, and improve upon it if you can. Great knowledge is no measure of a man's wisdom before God Do not be overpowered by it!
     I say this, because the marvels being unraveled by science today are startling. They seem to prove man's self-sufficiency. Some in authority- are actually putting forth such ideas. We in the New Church know that science is the handmaid of religion, and in these new scientific wonders we see only a confirmation of the mysterious operation of Divine Providence. The few mysteries, which man so laboriously uncovers are all known to the Lord. How presumptuous is man to claim any merit for himself in their mere unfolding! But we may contemplate the day when the laboratory of science in a New Church university will be able to make experiments and discoveries in search of truth, and do this ill a state of true humility before God. Truly an ideal for all of us to hope and strive for!
     The panorama of life opening before you promises to be thrilling and eventful. As you pass through its progressive states, enjoy each to the fullest. Be eager for the morrow and its opportunities to serve others. Cultivate a happy and confident perspective, thus enriching your own life and the lives of those with whom you come in contact.

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     We here today miss the faces of some of your close friends and classmates who, too early in life, have been called on to go forth to do men's work in the service of their country. Our hearts are filled with love and admiration for them, and with anxiety. We long to have them back with us, and we hope that Divine Providence will see fit to return them soon to you, their friends and relatives. As citizens of tomorrow, you and they must work together at the task of restoring order in the world,-an order based upon the tenets of charity and justice laid down for you in the doctrines of the Church. Let it be said of you that you did a far better job of running the world than did our generation.
     To you will also fall the layman's privilege and responsibility of providing for and maintaining the various properties and institutions of the Church. This is most necessary work. Take an active part in all church and community uses! We shall need the vision and exuberance of your youthful state. Do not fail us! We are all proud of you this day, and we wish for each of you a full measure of happiness, peace and contentment in a life of use to our fellow man, your Church and your Country.
CRUELTY AND ITS ORIGIN 1945

CRUELTY AND ITS ORIGIN       Rev. MARTIN PRYKE       1945

     The Children of Israel had come into Egypt when Joseph held a governing place in the land, and when they were under the protection of a friendly Pharaoh. But in later years, after Joseph and his brethren were dead, the Israelites increased greatly in numbers, and the Egyptians came to hate these strangers who dwell in their midst, and also to fear them, lest in multiplying they should gain power in the land. Therefore did they make bondmen of the Israelites, and sought to limit their increase by destroying their young male children, that they might maintain control over them, and use them to their own ends. "And the Egyptians made the Children of Israel to serve with cruelty." (Exodus 1: 13.)

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     The intention was manifest. It was to subjugate them without mercy, to make the Israelites their slaves, so that their own ambitions might be realized. They sought to use the Israelites to their own ends, without any regard for the personal lives of those whom they so used. There was a complete lack of mercy. The Egyptians were centered solely in those things to which their ambition drove them, regardless of the consequences, which fell upon others.
     This story of the oppressive cruelty of the Egyptians has its parallel in modern history. In the course of the present war, and especially during the last few weeks, we have been shocked to learn, in all its grim detail, of the cruelties, which our enemies have inflicted upon those peoples who were in their power. A universal outcry has arisen against barbarities, which many had believed impossible in this so-called "enlightened age."
     Prompted by the same loves and ambitions which drove the Egyptians to enslave the Israelites, those against whom we now fight in the cause of freedom and justice have made serfs of thousands upon thousands who have come into their grasp. To achieve their own selfish ends, they have forced their victims to work as slaves, to labor that the giant machine of world domination might growl forward on its Juggernaut path. Those who refused have been punished and compelled by the most diabolic cruelties. And so great has become the love of domination and of power with these self-appointed masters that they have gone beyond exercising cruelty simply as a means of gaining their end, and have come to exercise it for its own sake. That their supereminent love of self might be gratified, they have treated their fellow men as less than the beasts of the earth, delighting in their humiliation and glorying in their own power.
     Of the interior cause of this we may learn from a consideration of the spiritual significance of the similar state with the Egyptians, and in particular of the words in Exodus: "And the Egyptians made the Children of Israel to serve with cruelty." The Egyptians here signify those who are in scientifics separated from true faith and charity-those who consider only the laws of the material world as they are able to see them with their bodily senses. Such men seek to attack and subjugate the truths of the church, here signified by the Israelites. It is so with each individual who sets up his own deductions, based upon sensual observation as against Divine Revelation.

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When we seek to justify our evil thoughts and deeds by falsities arising from our self-intelligence, then we seek to enslave and destroy the truths of the church.
     Thus to destroy the goods and truths of the church is the constant endeavor of all in hell; and, as we read, they make use of "all malice, all cunning and fraud, all deceit and all cruelty, which are so great and of such a nature that, if they were recited only in part, scarcely anyone in the world could believe it, so cunning and artful are their devices, and so execrable." (A. C. 6666.) Indeed, the strength of these hells is so great that the Lord alone can overcome them, as He did in the supreme act of redemption at the time of His Advent, and as He does again with each one of us, if we but "open the door" for His entrance.

     The Love of Self.-The root cause of all this evil of hell is to be found in the love of self, with which is associated the love of rule and domination. This love is quite without mercy, and from it springs that cruelty which we are now considering. Where there is the love of self, and therefore no love of the neighbor, there is utter ruthlessness. Everything must bow to one's own wishes. The desire to dominate is so great that there is a bitter hatred of anyone who opposes that desire in the least particular. "Cruel, and caring for themselves alone, those who are in the love of self reckon it as nothing if the whole world should perish for them." (A. C. 2754.) With such cruelty and brutality there is no mercy, no forgiveness, no sympathetic understanding.
     Concerning the love of self we read in the Arcana Celestia: "The evils from this origin are the worst of all; for they who are in them not only despise all others in comparison with themselves, but also pursue them with invectives, and bear hatred toward them from slight cause, and then breathe their destruction. In this way revenge and cruelty become the delight of their life." (A. C. 8318.) Could there be a more telling description of the state of those who have committed the atrocities, which have been brought to light in the present war?
     It is true that such things may not always manifest themselves in this world as the result of the love of self reigning within. Worldly restraints, especially the fear of the loss of reputation, honor and gain, intervene.

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Yet we read: "Such things lie hidden in the love of self, and do not manifest themselves in the world, but in the other life, where they break forth." (A. C. 6667.) Things which have only been in the mind in this world come into plain view- after death. And so the Writings contain many descriptions of the cruelties which those who are in the love of self seek to inflict upon their neighbors in the world of spirits and in hell. For the sake of comparative order they are restrained however, and often by their being similarly treated by those whom they sought to afflict. Thus are they withheld in some degree from ultimating their evil loves, and this by their fear of retaliation. (S. D. 391.)
     Under certain circumstances, as we know these ultimate cruelties will appear in this world also; and thereby we have a glimpse of spiritual states. When the normal restraints of this world break down then there is nothing to deter those who are in the love of self from actually committing those cruelties and depredations which previously they had only dared to entertain in spirit. Under such conditions as those prevailing in Nazi Germany, for example, where the education of the masses has been directed solely towards the glorification of the German State, and away from all spiritual or moral principles, where it has been taught that anything is justified for the sake of the Fatherland-under such conditions restraints are removed, and the evil breaks forth. The love of self need no longer confine itself in a prison of self-righteous pretense, and it is seen to break out in atrocious bestialities.
     Such ultimate manifestations, however, are relatively rare; and to most of us it at first seems strange to suggest that the love of self inevitably leads to cruelty. So long as we are in that love, we confirm ourselves in it by false reasoning; and a fear for our reputation restrains us in ultimating it, This may go on almost unconsciously, if not completely so: and therefore, unless we institute the most searching self-examination, we do nor realize what is the real nature of our ruling love. But the real character of the love of self is clearly described for us in the Writings, as where we read: "The love of self is the source of all the evils that destroy civil society. From it, as from an unclean well, spring all hatreds, all revenges, all cruelties, nay, all adulteries. For he who loves himself despises, vituperates, or hates all others who do not serve him, or do him honor, or favor him.

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And when he hates, he breathes nothing but revenges and cruelties, and this in proportion to the degree in which he loves himself. And thus this love is destructive of society and of the human race. (A. C. 2045.)
     This cruelty of the love of self indeed goes even farther than the desire to torture and kill the body of one who incurs hatred on account of his opposition to one's wishes. It seeks likewise to destroy the soul. (A. C. 815.) Not content with physical attacks upon those who oppose it, the love of self desires that they be utterly removed from existence. And one who so desires, if he were to realize it, could only feel thwarted be a knowledge of the inevitable immortality of the soul. Nevertheless, the desire to pervert and distort the mind of others, as well as the body, remains. The recent revelations in Germany hear testimony to this. The most bestial means were adopted to produce virtual if not complete insanity of the mind and breakdown of morale. Bit here the Lord intervenes. For it is a law of Divine order that no man's damnation can be brought about by the deeds of another. No lasting spiritual harm is permitted, although for a time there may be a loss of freedom of choice, even as to thought, so great is the suffering inflicted.
     There is in the Writings a description of the cruelty practiced by the Jews in Old Testament times, as is familiar to a reader of the Scriptures. And it is graphically descriptive of some men and some peoples of the present age. Thus we read in the Arcana: "The Jewish and Israelitish people, above all others, were of such a character that as soon as they observed any thing unfriendly, even in their companions, they believed it lawful to treat them cruelly, and not only to kill them, but also to expose them to wild beasts and to birds. And therefore, because the inflowing mercy of the Lord was turned with them into such hatred, not only against their enemies, but also against their companions, they could not believe otherwise than that Jehovah also entertained hatred, was angry, wrathful, and furious; wherefore, according to the appearance, it is so expressed in the Word. For such as is a man's quality, such the Lord appears to him." (A. C. 3605.)
     In another place we read: "It is a remarkable fact that those who have been cruel during their life in the body have also been adulterers above all others." (A. C. 824.)

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It is not really surprising, therefore, that a complete lack of respect for the marriage tie should accompany such cruelty. Both show an utter disregard for others when in the pursuit of their own immediate evil enjoyment. It is a common experience in the world that these two go together. And certainly it has been demonstrably the case with the Nazi Germans, who have shown no regard whatever for the sanctity of marriage, if its customs interfered with the needs of the State. Spiritual principles, morals, established customs,-all were of no account to them.

     Our Attitude.-Despite these conditions in the world about us we are prone to proceed contentedly on our way until some particularly dastardly ultimation of evil gives us pause. Such cruelties and atrocities have been brought to our notice most forcibly in recent weeks, and what are we to think of them? Those who have committed them are God's creatures, made in His image, and as much objects of His love as we or any other men are. How is it that these things have happened? We have already noted the underlying causes: but it is well that we pause and consider and think upon what may be the meaning for us of this horrible example.
     It is certainly not enough that we merely condemn. It will not do for us simply to adopt the "holier than thou" attitude, murmuring pious thanks to God that we are "not as other men." Such signs of evil should prompt us to a more careful examination than that. For can we honestly assume that we are as guiltless as these men appear to be guilty? Are we, as individuals, so completely without sin that we can freely "cast the first stone"?
     From what we have already presented it will be clear to us that cruelty springs from a spiritual evil, an evil of the spirit, a love of self and of dominion. Cruelty is the natural offspring of such a love: and though it may not so manifest itself in this world, where the cruelty of the spirit may be hidden from view, yet in the life after death it is seen for what it really is, and all who are in this love are seen to be inmostly cruel and brutal.
     Simply because external restraints prevent us from ultimating these loves in their most violent form, we have no right to assume that they are not present in us. Let us examine ourselves, and let us remember that whenever we seek power for ourselves, seek to rule, to dominate, to force our will upon others, then we are demonstrating the cruelty of our love; for we act regardless of the neighbor's welfare; we act without mercy and to his harm.

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Often moreover-perhaps more often than we realize,-this selfishness involves a cruelty which is material, even if not in bodily act. From our love of self we seek to deprive others of their goods; from our rapacity we cause them to suffer loss; and, in our eagerness to rule we restrain others in their freedom of action, and sometimes we may even hope to restrain them in their freedom of thought and will.
     Furthermore, we are often inclined to confuse punishment with cruelty, whereas there is a distinction, which it will be well for us to keep in mind when the end of this conflict comes, and the question of our treatment of the enemy arises. But the difference between the two is readily defined. Punishment regards the welfare of the individual and the nation, and the welfare of society as a whole. Cruelty springs from revenge and a lust for power. The judge who so punishes a wrongdoer that his life may be amended and society protected punishes justly; but a judge who takes advantage of his position to wreak vengeance upon an enemy acts from a spirit of cruelty.
     These are points, which we shall do well not to forget. For it is easy for us, as individuals or as a country, to seek to ultimate our love of self in cruel injustices, and then to explain them away by describing them as just punishments. Just punishment can only spring from a real love of the neighbor's welfare and of the protection of all. Just punishments, perforce, may often be severe. They may often appear identical with cruelties. The difference lies in the spirit of him who inflicts them. Let us, then, look to it.
     We shall do well at this time to recall the error of the Egyptians who "made the Children of Israel to serve with cruelty" comparing this with the hideous examples set in the present war, so that from these we may come to examine ourselves, lest there be within us that love which is destructive of all mercy and love-the love of self. Where this reigns, the Lord's mercy is turned with us into hatred, revenge and cruelty, and we become as less than human. Rather let us hearken to the commandments of the Lord in His First Advent, "Thou shalt love the Lord thy God wit h all thy heart, and with all thy soul, and with all thy mind, and with all thy strength, and thy neighbor as thyself." (Matthew 22: 37-40.)

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Church News 1945

Church News       Various       1945

     HURSTVILLE, AUSTRALIA.

     April 24, 1945.-After the summer recess, our Sunday services were resumed and Sunday School was reopened on February 4th.
     As numbers and age-groups were making it difficult for the children to carry their part of the worship, the pastor recommended that afternoon school be discontinued and that the children come for class instruction on Sunday-morning, and then remain for part of the service, which would include a talk for them. This was the arrangement that came into force in February. It promises to work well, and seems to meet our present needs admirably.
     The infant daughter of Mr. and Mrs. Ossian Heldon, Patricia Joan, was baptized the following Sunday afternoon in the presence of several members. The last Sunday in the month was observed as Harvest Thanksgiving Day, with an appropriate sermon in the morning and a children's service in the afternoon. In this month also, the ladies began again their monthly Thursday afternoon meetings.
     With the resumption of doctrinal classes on March 2d the full program for the year began once more. In the first series, entitled "Our New Church Vocabulary," the pastor is explaining the meanings of about one hundred terms used in the Writings. The Sunday School picnic which was held on March 3d, is now more like a rather large family nettling, and was, perhaps all the more enjoyed on that account.
     For the eight monthly teas to be held this year, the pastor has planned a series of talks entitled "Fathers of the Academy." The first of these on the Rev. Richard de Charms I, was given on March 11th. These in formal gatherings are very happy occasions, and it is a pity that more do not come to them.
     March 18th saw the first meeting of a ladies' reading group, organized by Mrs. Henderson, which will meet on the third Sunday afternoon in each month, heaven and hell was chosen as the work for study, and the time silent in reading and discussion was much enjoyed. Only five ladies were present, but they hope there will be more next time to share in the profit and pleasure they know will be found in these meetings.
     The Hurstville Chapter of the Sons of the Academy held its autumn meeting at the end of the month. All officers were re-elected, and the pastor read a short paper entitled "The Priesthood in the Home."
     Our Easter celebrations began with the evening service on Good Friday, at which the sermon was on "The Liberation of the Lower Earth." On the morning of Easter Sunday the Holy Supper was administered to ten communicants, the sermon being on "The Divine Human the Source of Salvation." At the children's service in thus afternoon it was shown that the story of Joseph is a parable of the Lord. Adverse weather conditions made it necessary to cancel the picnic arranged for Easter Monday. It was the coldest Easter weekend that Sydney has had for over eighty years, and there was more rain than we had seen for a bout time.
     F/O Sydney Heldon and Tpr. Lin Heldon have both been here again the latter literally on a "flying visit" which was all too short.
     Attendances at public worship and doctrinal class are still very small, but we look for an improvement after the war.
     W. C. H.

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     ACADEMY SCHOOLS.

     Joint Meeting.-With an attendance of about 150, the Joint Meeting of the Corporation and Faculty of the Academy was held in the evening of June 11, 1945, Bishop de Charms presiding and Mr. Richard R. Gladish acting as Secretary pro tern.
     The audience heard with interest a digest of the Annual Reports of the officials and departments of the Academy, which had been prepared by the Secretary, Prof. Eldric S. Klein. These Reports are to be published in the JOURNAL OF EDUCATION.
     Professor Klein then delivered the Address of the evening, his subject being, "Academy Products and their Market."
     The chief aim of the address was to show that the best education for a business, technical, or industrial occupation is the broad, general training in the standard "discipline" subjects, such as English language and literature, government and history, economics and sociology, laboratory science, mathematics and foreign languages.
     The speaker also quoted widely from prominent business and industrial leaders to indicate that they are coming to the recognition of this fact, and that they no longer consider the vocational training for a particular trade to be efficient at least in the high-school period.
     Psychologists have held that there is no transfer of training, and have concluded therefrom that the discipline gained from Latin, mathematics and scientific subjects is of no use unless these subjects are definitely used in after-school life. More recent studies, however, show that, while there may not be transfer of training, there is a definite gain in other fields from the major academic subjects, through conscious generalization.
     Prof. Klein also traced the post-school careers of Academy ex students over a period of many years, and showed, among other things, that few of our graduates go into the trades or unskilled laboring occupations.
     The Address, which was followed by an extended discussion, is printed in the current issue of the JOURNAL OF EDUCATION.-R. R. G.

     Elementary School.-In the presence of a large audience in the Assembly Hall on June 12, Certificates of Graduation were presented to 12 pupils of the Bryn Athyn Elementary School at the closing exercises. Mr. Griffith Asplundh spoke to the children on the subject of "Energy," comparing in a very interesting way the energy that comes from the sun of the natural world with that which comes from the spiritual sun.

     Commencement.-The following morning, June 13, another audience filled the Assembly Hall for the Academy Commencement Exercises, to feel the delight that always attends this annual event.
     The Commencement Address was delivered by Mr. George Kendall Fiske, of Glenview, Illinois, who spoke to the graduates on "Looking Ahead." Recalling his own graduation in the good old "horse and buggy days," he contrasted that peaceful period with the present wartorn time, which yet is "radiant with opportunities" in every field of use, both in the world and in the church. He offered the graduates affectionate and wise counsel as to the choice they might make in life. The text of this useful Address is to be printed in NEW CHURCH LIFE.
     The exercises were conducted by Bishop de Charms, who announced the awards and presented the diplomas, as follows:

     ACADEMY AWARDS.

     Honorary Degree.

     DOCTOR OF LETTERS (In absentia): Rev. Gustaf Baeckstrom.

     Diplomas.

     JUNIOR COLLEGE: Aubrey Pendleton Cole, Diantha Davis, Charis Pitcairn, Gloria May Stroh, Elizabeth Whitehead.

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     BOYS' ACADEMY: John Douglas Alan,* Kendall Fiske, George Theodore Glebe, Peter Rittenhouse Gyllenhaal, Bernhard David Holm,* Clyde Knapp Smith, William Leonard, Benjamin Benade McQueen, Jr.,* Dandridge Pendleton, Frank Shirley Rose, Robert Smith Schoenberger, Ray Synnestvedt. [* February 1, 1945.]
     GIRLS' SEMINARY: Winyss Renee Acton, Isabelle Joyce Bellinger, Chara Aurora Cooper, Sarah Josephine Headsten, Yadah Heinrichs, Gwendolyn Shirley Holmes, Miriam Pitcairn, Jeanne Marie Haworth, Virginia Marie Pleat, Annabel Regelman, Eleanor Edith Stroh, Clare Synnestvedt, Esther Hobart Waelchli, Joanna Whitehead, Mary Louise Williamson, Naida Elizabeth Wilson, Evangeline Jane Wright. Certificate of Graduation: Doris Merrell, Elaine Louise Steen.

     Honors.

     Deka Gold Medal: Winyss Renee Acton. Alpha Kappa Mu Merit Bar: Miriam Pitcairn. Theta Alpha Honor Award: Chara Aurora Cooper, Glenn Pendleton, Elizabeth Whitehead.
     Sons of the Academy Gold Medal: Dandridge Pendleton, Frank Shirley Rose.
     Sons of the Academy Silver Medal: Ray Synnestvedt.
     Boys' Academy Silver Medal: Robert Smith Schoenberger.
     Oratorical Prize (Silver Cup): Dandridge Pendleton.

     DURBAN, NATAL.

     May 31 1945.-May was a month of glorious, fine weather in Durban, and I think that is why we always hold our Annual Picnic at this time of year. It is during May, too, that the Annual Meetings of the Women's Guild and of the Durban Society, with the election of officers, are held. This coming year an experiment is to be tried by having the Young People's Social Club take charge of all social functions, while the Social Committee (adults) ceases to exist. We wish the young people all success in this added responsibility to their work in the society.
     Victory.-On Tuesday evening, May 8th, a Service of Thanksgiving for V-E Day was held in the church, with an attendance of 75, including both adults and children
     And now I have the glad news to report that all of our prisoners of war have arrived in England.
     At the time of my last news report (April 30) we had heard from Cpl.
C. B Ridgway and Lieut. Brian M. Ridgway only. Therefore it is now with very great pleasure and relief that I can state that, on May 13, Mrs. C. O. Ridgway received a cable from her husband, Lieut. Colin Owen Ridgway, and that, on May 26, Mrs. Melville Ridgway was cabled from England by her son, Sig. Glenn M. Ridgway. Lastly, yesterday afternoon, May 30, Mrs. Bamford received a cable from her husband, Pvt. Frank D. Bamford, to say that he also is in England and perfectly fit and well.
     And so thus terminates, once and for all, a very sad and worrying chapter in thus history of the Durban Society.
     P. D. C.

     SHAFTSBURY, VERMONT.

     The Radio Program, "The Voice of the New Church," which was initiated in November, 1942, under the auspices of the Western New Church Union of Chicago, has suspended broadcasting for the Summer, and the Rev Gilbert H. Smith, the regular Speaker on that Program has taken up permanent residence in Shaftsbury, Vermont. The Program will reopen in the early Fall, however, and Mr. Smith will continue as Speaker, giving fifteen-minute Talks each Sunday morning addressed especially to non-New Church people. He will visit Chicago at intervals, delivering a few Talks in person and supplying recorded Talks for the broadcast when he is not present there. The General Church will participate in this project to the extent of supplying funds for the recordings which are to be made, and for the traveling expenses of the Speaker, cooperating with the Western New Church Union, which will meet the cost of radio time.

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     Mr. Smith has been intensely interested in missionary work by radio, thinks there is a great future in it for the New Church, and has had some success in interesting strangers, as well as in arousing a new interest with persons who have had some former affiliation with the New Church.
     Except for the work, which Mr. Smith says he has found promising and delightful, he is not at present engaged in ministerial duties. Semi-retired from pastoral work, but not beyond the possibility of some future engagement, he has turned his hand to painting landscapes in his new home, making a specialty of New England views.
     Around this time is the beauty of the Green Mountains. The house, built about 1812, he writes, is genuine colonial, with fireplaces, old locks and latches, and a fanlight up under the gable. He has a small studio at the left of the house in to it, which he calls "Ben-Arling." since it is midway between Bennington and Arlington on Route 7-the Ethan Allen Highway. His post office address is: Smith Shaftsbury, Vermont. R. F. D. 1. Mr. and Mrs. Smith express the hope that, if any of their many friends should pass their door at any time, they will be sure to drop in.

     TORONTO, CANADA.

     These notes are being written in a grove of pines, birches, oaks, elms, and maple trees, on the shores of Mary Lake in Muskoka. The sun is shining, and a warm breeze is rustling the leaves and bending the daisies and Indian paint brush in graceful bows. In other and more prosaic words, we are vacationing on a particularly lovely day in a most pleasant spot.
     "June the Nineteenth day of days, we'll forget thee never." This year in Toronto we officially remembered it on Saturday evening, June 23rd, when a banquet was held under the toastmastership of the Rev. F. E. Gyllenhaal. In accordance with ancient custom, the banquet commenced with the eating of food, and very edible food, too, served under the supervision of Miss Edina Carswell, who was assisted by several competent ladies of the society. The pastor welcomed back the folk who have been away in various places for various reasons, and expressed our pleasure in having a representative of the Kitchener Society present in the person of Miss Joan Kuhl.
     The speaking program began with a very interesting and thought provoking paper, entitled. "How I feel after one year of isolation from a New Church society," written by Miss Edith Carter and read by the toastmaster. It was a pleasant surprise to hear from Edith; and Mr. A. Scott rose to suggest that our good wishes and thanks be sent to her.
     We do not recall ever having previously heard a speech given by Mr. Percy Izzard, and now we wonder why. He spoke with eloquence and distinction on the subject of isolation from the church by one who knows whereof he speaks, and gave expression to the feeling that for him the church is his home.
     Mr. Robert Brown, when he presents a paper, seems to happen upon a New Church Day celebration. So we were not surprised to hear from him, as he gave us the historical setting of the year 1757 in a brief resume, gaining and holding the interest of his audience.
     Shades of the Victorian Era! The next speaker was a woman! And she spoke on "Women's Position in the Church and in Civil Life." It was a carefully prepared paper, written with the skilful pen of Mrs. Theodore Rothermel and piquantly delivered by her.
     The final number on the program was the maiden speech of Mrs. Alec Craigie,-her debut in that particular field of endeavor, but by no means in the subject of Dramatization. Her love of the church and its doctrines was manifest in every phrase of the thoughts she expressed on the question. "Should the stories of the Word be presented to children by means of dramatization?"

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Her presentation was simple and sincere and very effective.
     A happy evening closed with a bad blow when Mr. Gyllenhaal announced that Mr. Alec Craigie has been transferred to Ottawa, meaning that our society will lose a young family who are active in all its sections and uses,-two workers who could always be relied upon to do their share and a little more, a pupil of the school, and an engaging little prospective pupil. We feel very sad about their going, and we can only hope that they will soon be transferred back. Of course, pending a solution of their housing problem, only Mr. Craigie has actually gone.
     V. C.


     WASHINGTON, D. C.

     The final Sunday service of the season was held on June 10, when the sacrament of the Holy Supper was administered to 11 communicants. This brought to a close our society activities until the Fall, and we all look forward to meeting again at that time with renewed vigor and enthusiasm. It is to be noted that transportation will have eased somewhat by then, as it has become increasingly difficult for the members to bridge the gap between their homes and the place of meeting. How useful it would be if thought could bring presence in this world as it does in the spiritual world! Then many of our problems would be solved.
     On Sunday, March 18, Mr. Frank Muller was baptized into the New Church, and was warmly congratulated by his fellow New Churchmen after the close of the service.
     Doctrinal Classes.-At the home of Major and Mrs. Fred Grant on Saturday, April 7, an appetizing supper was served before the doctrinal class-just like old times-and fifteen were present to enjoy this special treat. If more were able to attend, we would be encouraged to have these suppers oftener. For us, however, the classes are well attended. Sometimes as many as seventeen will gather, which is very encouraging. Bishop Acton has taken for his subject the chapters in Heaven and Hell on the "Correspondences of Heaven and Earth" and the "Four Quarters in Heaven," which have caused much interesting discussion. These classes are usually followed by a very happy social time, when New Church friends can really visit with one another, and thereby deepen and strengthen the very real bond which exists between New Church people wherever they meet.
     New Church Day.-A special celebration in honor of New Church Day was held on June 9th at the home of Major and Mrs. Fred Grant. The date was a little previous, perhaps, but the nearest to the 19th of June that we could arrange. Twelve members were able to attend.
     Visitors.-In March we were happy to welcome among us Miss Jean Hilldale; and, in April, Mr. Moorehead and his daughter-in-law, Mrs. Donald Moorehead, from Bryn Athyn. Miss Nadia Smith, of Glenview, Ill., who came to Washington early this year, and is living with her sister, Renee, a WAVE, is likely to stay for a time, as she is now working for the Government at the Treasury Building; and a very welcome addition she is to our little group. In addition, Mr. John Hilldale has returned from the West Coast to help swell our numbers. And now we also have all the Leon Rhodes family with us, for the duration at any rate.
     CHARLOTTE MULLER.


     SCHOOL JUBILEE.

     Glenview-1894-1944.

     June 12, 1945.-Something must be about to happen in Glenview. A spirit of expectation is in the air. As we walk around the Park we note considerable activity. There's a power-motor cutting the grass, gravel is being spread on the road, bushes are being trimmed. Park Superintendent Oswald E. Asplundh is very much in evidence, urging this group to greater effort, encouraging others.

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He is a great organizer, always on the job. But these are more than ordinary activities. Something must be going to happen.
     For some time past, children of all grades have been seen going from house to house notebook in hand, gathering information as to the history of the community. Just when was the School House burned to the ground? Where did they have school then? What year were the new buildings erected? Which Bishop dedicated them? Yes-something is going to happen.
     Next day we are told that the Rev. F. E. Gyllenhaal has arrived. It gives great satisfaction, and must be connected with coming events.
     June 14th.-Last minute rehearsals are the order of the day An adult chorus, about to rehearse, meets a children's chorus coming from the building, and sounds of orchestra practice are distinctly audible. And we learn that somehow several large hams are being secured. Something certainly is going to happen! We hear that the Pierre Vinets are coming from Rockford that Mrs. Patti Carpenter and a group from St. Patti will arrive tonight, while friends from Madison cannot get here until Sunday.
     June 15th.-This seems to be the day! With school closing we begin the celebration of fifty years of continuous New Church education in Glenview. Early in the morning we stroll around the Park again. It's hard to imagine that this was once a cornfield. There's the old Burnham house-the original farmhouse which Mr. Hugh Burnham bought and remodeled. There's the Junge house, one of the first to be built, the Maynard house, the Manse, and the many homes that have appeared since. And there is the Bert Henderson house, built on the foundations of the old School House that was destroyed by fire. And there is the Lake we've heard so much about, and the Church and School buildings on the alleged hill!
     It is eleven o'clock. We are to hear some papers written by the pupils of the school. We are to hear some history, and we do. The Fire holds first place as an event to write about. The School House, which was the old Club House remodeled in 1910 as a place for all our meetings, was struck by lightning late on Saturday night, July 24, 1915. Some Phi Alpha boys were holding a meeting there, and Mrs. G. A. McQueen was the first person to give the alarm. There seems to be unanimity on these points, and a variety of opinion on most others. But alt are agreed upon the importance of the fire. Church was told for some months in the substantial barn of the Louis Cole nursery, and school classes in various homes. The planning and erection of our present buildings were described, illustrated by an exhibit of oldtime photographs, including the ceremony of laying the corner stone.
     We know now, if we had any doubt of it before, that Glenview was the first New Church community. There may be bigger ones, and possibly better ones, especially in the years to come, but this was the first. Conclusive and satisfactory data are available; and if anyone doubts it, just send a stamped and addressed envelope to any member of the Class of '45, and ample evidence will be forthcoming.
     At four o'clock the commencement exercises take place. The assembly hall is well filled when the school marches in to occupy reserved seats, It's quite a sight, and the older folk present experience that feeling of deep gratitude which such occasions arouse. What wonderful work is being done! The service and program give emphasis to the thought.
     After the opening hymn and the lessons from the Word, the younger children recite the Ten Commandments in Hebrew, the sixth to eighth grades recite the Lord's Prayer in Greek, and the ninth grade the Creed in Latin. The pastor, Rev. Elmo C. Acton, explains that this celebration is to be one of thanksgiving on the part of all for the glorious privileges enjoyed.

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We have entered into the work of those who have labored in the building of this Church and School, and the sphere of the use that we share will support us. In that sphere we can hope to do our portion in carrying on the work. He stressed the fact that, in accepting the benefits of New Church education, we must recognize the responsibilities that we incur, that such education is, in very fact, a preparation to carry out the Lord's will by providing a church that can be the visible House of the Lord on earth.
     The graduating class (ninth grade) received their diplomas from Mr. Acton, with the expressed hope that wherever they went, and whatever their use might be, they would treasure in their hearts the things they had learned in the Immanuel Church School, and that these things might be a foundation upon which they would build forever. The graduates with Bert Henderson. Jr., as spokesman, presented to the School several copies of the Social Song Book, also a signal siren, to be used, as Mr. Acton noted among other things, for the purpose of dismissing school.
     It's still June 15th. In the early evening we are to be entertained by the School Chorus. Professor Jesse Stevens is in his element, dashing hither and yon, consulting the accompanist, distributing the music. What he accomplishes with the children is marvelous. Fond parents and friends sit back and applaud the efforts of the school; but what they value must is the good work and training that are back of it all. Mr. Acton comments upon all this, and reads letters and messages, which have been received, from former teachers in the school. Solo numbers are interspersed in the program. There is a violin solo by Margie Ann Synnestvedt, a talented little lady of great promise, pupil of Prof. Stevens and member of the orchestra.
     The bright spot of the evening is the Rev Fred Gyllenhaal's talk to the children. He speaks to them as "an old boy," one of the first pupils of the Immanuel Church School in Glenview. He reminds them that the school really started in Chicago in 1886, and in Glenview (then Oak Glen) in 1894 He remembers that there were 20 pupils when the school opened in the Fall of 1894. The teachers in those days had a great love of the use, but the school lacked the needed equipment and an adequate building. Nevertheless the use was carried on, and has been maintained from that day to this without a break. Comparing the present school and its trained teaching staff and equipment with the conditions in those early days, he emphasized the debt we all owe to those early teachers who accomplished so much with so little. "New Church education," he said, "is no longer an experiment, but an accomplished fact successful beyond a doubt. Yet, fifty years from now, you will look back to the school of today, and it will seem as far removed from the school which your children will attend as the present school is from my school days, when I had little thought of being a minister, but was just a little 'guinea pig' being experimented upon."
     Reception and Dance.-We have been promised entertainment, and our Saturday evening, June 16 we get it. The Hall is filled to capacity, and receiving the guests are: Rev. and Mrs. Elmo Acton, Rev F. E. Gyllenhaal and his sister Mrs. Jesse Stevens and Miss Gladys Blackman. Mr. Kenneth Cole acts as Master of Ceremonies, and about 10 o'clock the important moment arrives. Kenneth rings the school bell and proceeds to call the roll of the Immanuel Church School, beginning with the Class of '94. The Misses Emelia and Adah Nelson respond. As class after class is called, the Rev. Fred Gyllenhaal, Mr. Henry Maynard, and Miss Helen Maynard join the group; then Miss Gladys Blackman. A class of four men led by Mr. Crehert Burnham come forward, exaggeratedly hobbling on canes. The group is growing! Mrs. Allen, Miss Susan Scalbom, and Miss Lois Nelson are there and we find that our teachers of today were once pupils in the school.

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     Lastly, the Class of '45 joins the line, and they can now greet their teachers-in some cases their parents-as comrades, all ex-students of the Immanuel Church School. The Class of '46 (they hope) is also called, and the roll is complete. Someone has seen that each class has a banner, and now the march begins. In columns of two, by fours, by eight, in single file, banners bobbing all over the place, on and on they go. The '94s are keeping up with the best of them they may be a bit tired tomorrow, but there they go. Such laughter and shouting! Around and around they go! The School has been on the job for fifty years!
     Later, on the stage, outstanding events of the epoch were dramatized, yes, including the Fire! Refreshments are served, and we remind each other that tonight it's fun, tomorrow will be serious.
     Sunday, June 17th.-For the service of worship at 11 o'clock the members of Sharon Church, Chicago, have joined us, and the congregation of 210 fills the church. The service was conducted by the Rev. Harold Cranch. After the First Lesson, the sacrament of Baptism was administered by the Rev. Elmo C. Acton for Richard William, infant son of Mr. and Mrs. Richard Witzke (nee Barbara Heimgaertner, former pupil in the school). After the Second Lesson, the rite of Confession of Faith was performed for Miss Marcia Henderson, her uncle, the Rev. F. E. Gyllenhaal, officiating. Mr. Gyllenhaal delivered the sermon, taking his text from A. C. 10227, concerning the shekel of the sanctuary. The administration of the Holy Supper followed, with Pastor Acton as celebrant, assisted by the Revs. Gyllenhaal and Cranch. There were 134 communicants. The sphere of the entire service was most impressive.
     Concert.-In the afternoon the Hall was well filled as the school orchestra marched to their places, all wearing red and white sashes. Jesse Stevens, the old Maestro, was on the job again. He raises his baton, and the audience rises as the strains of the National Anthem fill the room. A delightful program followed. Mr. Stevens had trained and retrained the adult chorus of bygone years, which sang the Sextet from Lucia with orchestral accompaniment. Everybody tried hard; the chorus stayed in ruins and the orchestra did nobly. There were some one solos, rollicking choruses, and pretty girls danced. Everybody did well, as was to be expected; for deep down in the hearts of all there was a happiness and joy in this festival of which the music was a symbol.
     Evening Meeting.-Once more we gather in the assembly hall, and, after conducting a brief opening service. Mr. Acton reads a Message and Greeting from Bishop de Charms. He then introduced Mr. Gyllenhaal, who is to deliver an Address. His theme is "The Father in the Home." Quite oblivious of the fact that this was "Fathers Day"-indeed, in spite of it, because he doesn't like "commercialized celebrations," he had chosen to speak on this subject, and it was a remarkable address.
     As an introduction he asked: Why do we hold such a celebration as this? What is the value of such a Jubilee?" It seems he wasn't really asking, since he knew all the answers: "That we may be inspired by spiritual associations; that we may rededicate ourselves to the work so well begun; recapture affections, courage, patience and endurance; for they wanted and worked for what we have now."
     "The Father in the Home." It is only through parents that little children can know the Lord. The father, in his family, represents the Lord in a very special way. Little children can only think of the Heavenly Father as like their father, who is, so to speak, "in the place of the Lord" to them. Therefore, to the teaching of the importance of the mothers care must be added the obligation of the father in directing the children as to what they ought to do, training them in obedience, so that they may easily and naturally obey the Lord.
     The speaker dwelt upon the importance of home environment, of customs based upon the teachings of the church, which are the foundations of New Church education.

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He urged all to read and reread A. C. 3469, and concluded with the thought that, if the men of the church will strive to understand and fulfill these parental obligations, the Lord will bless their efforts, and the priests and teachers will have a fuller opportunity to carry on their work.
     Mr. Acton expressed the thanks of all for this excellent address, and said that the central idea of our celebration was the consideration of the interior doctrine concerning the things celebrated. After other speakers had offered comment, Mr. Gyllenhaal stated that his paper was dedicated to those in the early days of Glenview who had tried so earnestly to carry out the things he had dwelt upon in the address.
     June 19th.-Morning worship took the mini of a children s service Dressed in their vestments, they entered the church singing a processional hymn and presented their offerings. In his talk to them, Mr. Acton emphasized the idea that in carrying on the work of education, we are furthering the use for which the Twelve Apostles had been called together on June 19, 1770, in the spiritual world. After a short but beautiful service, the children enjoyed a basket picnic and games.
     The Banquet in the evening was the grand climax of the celebration. The Hall was filled to capacity and a wonderful meal was served. (That was what all those hams were for!) As toastmaster, Mr. Acton read again Bishop de Charms' Message, in which he emphasized that the establishment of schools is a primary use of societies, which depend for there existence upon the acknowledgment of the Lord and the Doctrines, and a determination to be led by them.
     The toastmaster spoke of the Founders of the Academy movement,-Rev. Richard de Charms, Bishop Benade, and the early pastors and teachers of the Glenview school. Letters from some of them were read. He then introduced Mr. Gyllenhaal as the speaker of the evening. His subject was "The Growth of the
Church through the University." In his summing up he said that the Church is to produce universities, and to be their very life for the Church is the Lords. The universities will then sustain the doctrines of the church by developing the affection of truth in the minds of men, thus a culture and civilization based upon them.
     Our celebration of the Fiftieth Anniversary of the Immanuel Church School is over. Its use has been fulfilled; for in the hearts of young and old an affection for its use has been amplified, and so, from a contemplation of past accomplishments, we turn with renewed zeal to the tasks that lie ahead.
     SYDNEY E. LEE.

     NORTHERN OHIO.

     Our formal program ended for this season with the Nineteenth of June celebration, held on Sunday the 17th. Children's service and church in Barberton were special services to commemorate the day The attendance was especially large as we were joined by our Cleveland, Niles, and Youngstown members, most of whom we haven't seen since Easter
     At noon we adjourned to a private picnic ground at Lake Dorothy, near Barberton, where 21 adults and 12 children enjoyed a delicious meal provided by the Akron-Barberton members. This annual picnic has been hosted for years by the Youngstown group, and in the past was attended by many Pittsburgh friends. The Youngstown folk professed to enjoy being guests for a change.
     The lunch was followed by our annual meeting, which went with dispatch in spite of many children and the Erie Railroad which cut off the speaker with a long freight about twenty feet away every twelve minutes or less. Although Mr. Reuter, in lieu of a gavel, wielded a mean piece of kindling with great enthusiasm, no one was hurt!
     One of the interesting reports of the afternoon was that of the Committee on Organization which reviewed the history of the development of this group. We have never had real organization or a society in the true sense of the word.

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Offices have grown out of needs, with no precedent or coordination. We have begun some concrete thinking with a view to organization for the future. It was recommended that no formal laws be adopted at this time, owing to the abnormal conditions, but we are beginning to think of ourselves in terms of a society.
     Quentin Ebert was accepted by the meeting as the representative in this district of the Treasurer of the General Church and the Academy. He took this job with enthusiasm, and hopes to educate us further as to the needs of both institutions. Mr. Ebert was reelected Secretary of the group, and Mr. Edmund Glenn was reelected Treasurer. Mr. Frank Norman, of Cleveland, Mr. Will Norris, of Youngstown, and Mr. Randolph Norris, of Akron, were elected as members of the Executive Board. representing their districts.
     ANNETTE BROWN.


     BRYN ATHYN.

     New Church Day.

     Worship.-Our celebration of the Festival of the Second Advent began with the administration of the Holy Supper on Sunday, June 17th At a special service on June 19th a sermon on "The Everlasting Gospel" (Rev. 14: 6) was delivered by Bishop de Charms. In the afternoon a service for the children was held, and the Rev. Norbert H. Rogers addressed them on the subject of "The Holy City, its Walls and Gates." The children retired to the Choir Hull after the service, and refreshments in the form of ice cream and cookies were served.
     Banquet.-In the evening a delightful banquet was held in the Assembly-Hall, but a heavy downpour of rain at the hour set for the gathering prevented many from attending. This, however, did not dampen the spirits of the more than two hundred who found in possible to come, and all greatly enjoyed the excellent speeches which had been prepared under the direction of the toastmaster. Mr. Edward H. Davis, who had chosen the subject of "Evangelization in the Future" as the theme of the evening's program.
     Mr. Rey Cooper, returned veteran airman, spoke on "Evangelization in the Armed Forces," and from his personal experiences during the war he felt none too sanguine as to the reception of our message.
     Mr. Andrew R Klein, speaking on "Means or Methods of Evangelization," made a powerful appeal for the use of the press, radio, and moving pictures. To be properly and effectively used, these would need men who have been specially trained, and who would make it their full time occupation. Few results could he expected if these means were employed by people giving only part time or spare time endeavor, since they could not but employ them poorly or in an amateurish manner, which just would not "sell the New Church.
     Mr. Kesniel C. Acton spoke on "Freedom to Evangelize," centering his remarks on Freedom of Speech and of Worship, which are particularly preserved and guaranteed in the United States and in the British Empire. But this freedom is frequently challenged, as by legislation which from time to time would limit it.
     Bishop de Charms closed the speaking program by stressing the point that, while we should strive to make the best use of the opportunities to evangelize which present themselves, we ought not to be impatient. It is the Lord who builds the Church.
     NORBERT H. ROGERS.

     WESTERN STATES.

     During the summer months the Rev. Harold Cranch is to go on a tour of pastoral visits to members of the General Church residing in the Western States. He expects to leave Chicago on July 23, stopping first at Denver, Colorado, and then visiting localities in the Status of Washington, Oregon, California, New Mexico, Arizona and Texas, returning to Chicago early in September.

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EAGLES AND THE CARCASE 1945

EAGLES AND THE CARCASE       Rev. MARTIN PRYKE       1945




     Announcements





NEW CHURCH LIFE
Vol. LXV
SEPTEMBER, 1945
No. 9
     "For wheresoever the carcase is there will the eagles be gathered together." (Matthew 24: 28.)

     On referring to those places in the Writings where this text is quoted, we find that the general lesson contained in it may he readily applied in various circumstances. Before considering these various applications, we shall note the spiritual significance of both "eagle" and carcase.
     An eagle is a bird, which is noted for its high flying and its very keen sight. As it soars high in the sky, its powerful vision enables it to see on the earth beneath the smallest animal which may serve as food for itself or its young. Swooping down with the aid of its immensely strong wings, it can snatch up even the most fleet-footed beast. It is easy to see, therefore, why it is that "eagles," in a good sense, signify those who are in intelligence-an intelligence which is in the light of heaven. (A. E. 281.)
     The man who is in true and spiritual intelligence possesses both a keen intellectual sight and an exalted view. He is quick to recognize the truth. "There are some," we read, who, as soon as they hear truth, perceive that it is truth, and these are represented in the spiritual world by eagles." (T. C. R. 42.) Such a keen mental eye or understanding comes of much study of the Word, and of a constant endeavor to see the truths there found confirmed in the world about him; and, above all, it comes from a constant endeavor to apply those truths to a life of use. Rear wisdom-genuine intelligence-does not come merely from the storing of knowledges in the memory, but from the use or application of knowledges.

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     Such an intelligence is also remarkable on account of the exalted viewpoint from which it regards all things. Refusing to examine truth merely from the bodily senses, it raises itself up to view it from spiritual principles. Divinely revealed. The beast which creeps upon the earth-such as the serpent, which represents the sensual in man-sees only that which is immediately about it. It cannot see the wood for the trees, as we say. But the eagle, soaring in the skies above, enjoys a view which informs him, not merely of trees and woods, but of rivers, hills, and mountain tops. It is able to see the lowest things from above, and thus to see them in true perspective; whereas the crawling beast sees little, and what it sees is regarded as being the sum total of all that is to be seen, which is therefore completely out of proportion.
     Thus we see how the eagle" signifies a heavenly intelligence with angels and men; for its two attributes of high flying and sharp sight are the two qualities of a true understanding with men. Such an intelligence do we need to attain. By study and by application we may achieve this intelligence, and thereby we may come to recognize instinctively the ring of truth in contrast with the dull, hollow sound of falsity, and may come to view all things from the spiritual level of Divine Revelation, testing each new fact at that supreme touchstone.
     In the highest sense, an "eagle" signifies the Divine Intelligence, which is the Divine Wisdom operating to guard and provide for man. (A. E. 281.) The Lord, from the highest, with omniscient eye, watches over the human creatures of His making, guiding them continually that they may be led to His kingdom. Thus the "eagle" is a symbol of the Divine Providence.
     In the opposite sense, the eagle is seen as a cruel bird of prey, and represents men who have nothing of charity, who have rejected the spiritual view and are in the pride of their own intelligence, which is as the eagle's lofty flight. Such men confirm themselves in falsity, using their ingenuity to this base purpose, twisting and distorting everything to favor their own proprial view.
     Swedenborg was conversing in the spiritual world with spirits from the "Second Earth," and says of them: "Because they clearly see the things which are below, while conversing with them I compared them to eagles, which fly to a great height, and look around with a sharp and far-reaching vision.

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But at this they were indignant, supposing that I believed them to be like eagles in respect to rapacity, and thus that they were evil. But I replied that I did not liken them to eagles in respect to rapacity, but in respect to their keenness of sight adding that they who are like eagles in respect to rapacity are evil, but that they who are like them only in keenness of sight are good. (A. C. 9970.)
     It is as rapacious birds of prey that the "eagles" have their signification in our text: "Wheresoever the carcase is, there will the eagles be gathered together."
     The "carcase" about which they gather represents those among men who are spiritually dead, and especially those who are in faith without any charity for charity, which is of man's love, is his very life; and when he is not in charity, he is spiritually lifeless. Man's life is from the Lord; and this life, as the source of the means of existence, is denied to no man; but the extent to which that life operates in a man is determined by the man himself. He may reject the Lords life by depending solely upon his own evil loves, and upon the falsities by which he excuses and confirms his actions. Such a one "lives," indeed, but it is bare existence. In hell, the most wicked are seen by the angels as corpses or skeletons, so devoid are they of any real life. They exist, because no man is permitted to close his very internal to the influx of the Lord's life. But, inasmuch as every man is free to accept or reject the influx of this life into the lower regions of his mind, therefore those who choose to reject it are as dead. They are so seen in the other life, and are so represented in the Word. But those who permit the Lord to rule in all of their mind are truly living, and are seen as beautiful and vigorous men and women in heaven.
     In the Arcana the man who separates faith from charity is pictured as a carcase about which birds of prey are hovering. Such a man, devoid of charity, devoid of spiritual life, is the carcase; and the falsities of faith, which confirm him in this life devoid of charity-is, represented by the birds, which hover above, seeking to feed themselves upon the helpless victim. The hovering birds excuse and justify the lifeless man who is without charity. Such, we read, "form for themselves a spurious conscience, hoping they may live like devils, hold the neighbor in hatred and persecute him, pass their whole life in adultery, and yet be saved." (A. C. 916.)

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The faith which seeks to confirm a man in such an existence hovers about him seeking utterly to destroy him. "For wheresoever the carcase is, there will the eagles be gathered together."
     Coming, as it does, in the familiar 24th chapter of Matthew, in which the Lord's words prophesying the end of the Christian Church and the Second Advent are given, our text has an especial reference to the consummation of the Christian Church and the time of the Last Judgment. At that time it had become with the whole Church even as it is with the man who is destitute of charity, whom we have just described. The Christian Church. at the lime of its consummation, is spiritually dead: it is as the carcase about which the eagles are gathered-those eagles which signify a false rational, a spurious reasoning, which seeks to confirm the Church in its lifeless existence, dependent upon faith alone.
     Once life went out of the Christian Church-once it wandered from the life of charity-the eagles gathered about. Immediately a false reasoning began to excuse and defend this loss of spiritual life, and sought to explain by man-made dogmas concerning the atonement of Christ that the salvation of man was possible by faith in Him apart from any life of good works. It is ever true that as soon as we come to will a particular evil, so soon will our understanding seek to justify our new love. In this way does a man's love incline to rule his understanding, and thus the whole man, The love is indeed his life, and it gives color to all that is from it. But we are granted the means of defending ourselves against the eagles. We are possessed of an understanding which is separate from our will, and which is capable of exercising a self-examination. When we love what is evil we find ourselves seeking to justify it, for "wheresoever the carcase is, there will the eagles be gathered together." But we can recognize this self-justification in its early stages, and so be warned of the evil love, which is establishing itself in us. Then, by constant endeavor, and by victory in temptation, we can drive off the rapacious eagles, and bring back to life the body of our love.
     In Luke we find a verse parallel to that of our text. It comes at the end of the Lord's words concerning the approaching consummation and judgment. "Two men shall be in the field; the one shall he taken, and the other left.

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And the disciples answered and said unto Him, Where Lord? And He said unto them, Wheresoever the body is, thither will the eagles be gathered together." (Luke 17: 36, 37.) Here the verse answers the disciples' question, "Where, Lord? The "body" is the spiritual world, where the last judgment was to take place, but then represented by a dead body, on account of the state then prevalent in that world; and the "eagles signify those who were gathered there, and who were to be judged. These comprised both the good and the evil, both those who were in truths and those who were in falsities, those possessing the true intelligence which is from the Lord through His Word, and those having a false intelligence which is from man's proprium. "One would be taken, the other left." The good would be given their final release from the bondage of deceitful and dominating spirits, the evil would be condemned to hell where were others like themselves.
     Again, our text is quoted in the Arcana in such a context as to raise another whole field of application which is of the greatest interest and (If the most practical nature. (A. C. 1667.) We are there shown that the words of the text serve as a reminder of the teaching of the Writings concerning spheres and associate spirits. A man is surrounded by a spiritual sphere, which accords, with his ruling love; by means of this sphere, communication is effected with those spirits who are of a similar love. "Wheresoever the carcase is there will the eagles be gathered together." Where there are evil thoughts or deeds with a man, there will evil spirits gain an entrance and remain, luring him to further evil.
     Now this presence of spirits is a real and actual presence, not a vague mental state or figment of an idle philosopher's vivid imagination. Inasmuch as we are now present, as to our spirits, in the spiritual world, although not consciously so, therefore we are surrounded by others of that world. But our place there is a matter for our own choice. If we remain in evil thoughts and deeds, we shall be surrounded by evil spirits, perhaps even the devils of hell themselves, who seize upon every opportunity to instill evil and falsity.
     We are told, however, that evil spirits cannot enter except into those evils which we have ourselves confirmed.

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Thus are children protected; born, as they are, with an inherited tendency to evil, they would be powerless if the hells could inflow into them before they had been able to make any choice for themselves. But gradually, as young people begin to make evil inclinations their own, the evil spirits can enter. It is important therefore, that children and young people be taught the need for protecting themselves against such a spiritual environment. We all need to recognize that, just as we choose our natural environment, avoiding circumstances, which we think may cause us bodily harm, so we need to choose our spiritual environment, if we would save ourselves from spiritual hurt.
     This spiritual environment is no more beyond our control than is our natural habitat indeed less so. We are ever free to choose our spiritual associates. Our evil loves prompt us to evil thoughts and actions, and into these the evil spirits flow. Moreover, it is to be noted that thoughts as well as actions are a basis for their presence. We need to be ever on our guard against those circumstances, which arouse such thoughts and deeds. We must watch the company we keep, the books we read, the pictures and the plays we go to see, and even the customs of the day, which we are prone to accept without due consideration and proper evaluation of their worth.
     All of this is of the utmost importance to us all. To young people it is of double moment. With them, habits of thought and deed are being formed-habits which it will later be very difficult to change. We may all take heed, then, to the warning words of our text. "Wheresoever the carcase is, there will the eagles be gathered together." Amen.

LESSONS: Isaiah 40: 1-31. Matthew 24: 1-28. A. C. 916:2, 3.
MUSIC:     Revised Liturgy, pages 457, 483, 507.
PRAYERS:     Liturgy, nos. 72, 92.

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VICTORY DAY 1945

VICTORY DAY       Rev. HUGO LJ. ODHNER       1945

     (At a Special Service in the Cathedral, May 5, 1945.)

     "The Lord saveth not with sword and spear: for the battle is the Lord's." (I Samuel 17: 47.) These words of David are eternal. The battle is always in the Lord's hands, whoever wields the instruments of war, and however men may exult in victory. Material power soon exhausts itself before the moral strength of the human heart; and the courage of man wanes unless sustained by the charity and faith of the spirit, which man cannot produce from himself, but must petition the Lord of all life to bestow.
     These are lessons which mankind finds it hard to learn, and still more difficult to practice. Again and again our race has faced the outbreaks of fanatic passions, which tear away the polite garments of civilized restraints and deliberately sink the nations into ferocious battles of survival. Humanity is thrown impotent into the inevitable whirlpools of war; the order of peaceful life is suspended; careers are broken, and individuals are torn from their homes and asked to do repugnant and well-nigh impossible tasks, and to risk their lives in desperate and sustained venture, that their kindred may live, and that the hope of freedom, justice and peace may be preserved.
     Such a storm has been gathering in fury for the last twelve years, until now the hour of judgment has at last struck for an outlaw nation which gambled its very soul upon an opportunity to impose its will upon a world which it found skeptical and complacent. To a realization of the amazing physical strength of that arrogant nation-with its intrigues, cruelties, and deceptions, through which it reduced entire populations into slavery of body and mind-the slumbering nations woke only too late. The world was reluctantly roused into resistance, and at length mobilized its moral conscience for a total and overwhelming effort to rid the earth of the rule of fear.

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     And now, as it were in one fateful hour, the citadel of oppression raised in anarchy, has fallen, after dragging many nations into destruction and ruin, exacting an unprecedented toll of misery, and leaving behind a monument of human wreckage and moral chaos. The indignation of a world benumbed by this tale of crimes will rise in demands for retribution. But it is not for us-here in the house of God-to shout in triumph over our mortal enemies, who now lie prostrate in surrender, brought low in fear and self-pity, even though the signs of repentance be long delayed. It is to the Lord that vengeance belongeth. Justice must have its way: hatred would only sow new harvests of hate. Our prayer must now be one for prudence and wisdom to gain those spiritual victories, which can disperse forever the phantasies of force, the dreams of the love of dominion, which have possessed the minds of our enemies, and may enter our own.
     Yet it is permissible humbly to give thanks to the Lord for the successes which have traveled with our armies, acknowledging that human prudence and material force would fail to procure even temporal security without the ever watchful government of His providence, before whose all-seeing eye the value of every human life is tenderly weighed, and the sufferings of every breast are balanced against eternal good.
     This is a day which will be written upon the memory of the ages. For the moment, the IL' and the "thou" must be forgotten. The great wave of events has borne our minds away from the small interests of self, and we see ourselves only as infinitesimal parts of the human race, traveling, with a solidarity imposed by mutual needs, towards the unknown future before which each man must stand in awe. The free nations of earth, as never before, have been bound together by necessity and for self-protection in a cause of justice. We may rejoice in its decisive victory without shame.
     Today is also a day in which to rededicate ourselves as a nation to keep faith with those whom we mourn as fallen in the battles of the last few years, and with those who bear the wounds of combat, that we may finish the work which they began, and which is now beginning to bear fruit. Today the oppressive burden, which has lain upon many millions, is lifted. And we give thanks to the Lord that our armies, and especially our own loved ones in this theatre of war, are emerging from that shadow of death under which they have marched to victory.

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     Today our hearts are high as we join the liberated populations of Europe in their songs of freedom. For there is no joy like that of freedom. To deny a people the freedom of speech and thought-the freedom to seek the truth-is to offend the humanity of all men. And in so far as our arms lead to the recovery of that freedom, it is a victory for the Church and for the Kingdom of God.
     The Writings estimate a nation in proportion to the degree in which it provides the freedom to speak and to write; since without this the freedom to think and to take a large view of things is also restrained. For the law is that "influx adapts itself to efflux." And thus, in nations not free, the spiritual things of the church are only kept inscribed upon the memory, and are rarely elevated into higher intellectual light, as where there is an outlet in free speech and writing. (T. C. R. 814, 815, 807.) Thus the freedom of the church, and of education and learning, becomes the basis of spiritual as well as of moral and civil life.

*     *     *

     This is a war of many battle fronts-a war of many dimensions, and of global extent. The final battle with a pagan empire still has to be fought before peace can come. But evil challenges on every plane, not only in the fields of military and industrial might, but on the plane of intellectual and moral convictions. This warfare cuts across the boundaries of nations and races. It is a struggle conducted in silence within each human mind, as well as in the public words of men, and across the council tables where the destinies of nations are to be decided. Its issues are those of justice and forbearance, of enlightened self-interest, of freedom in matters civic and social, scientific, cultural, and religious. It is concerned with the competitions of trade and the inequalities of races, and with the rights and duties of all men. All these issues are entangled with the causes of the present war, and will persist after its close. Such questions are not solved by war; nor need they lead to international conflicts.
     For wars are permitted only when men have blinded themselves to the existence of evil-the evil that lurks in the native will of every man.

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It is then that the scalpel of judgment must cut deep into the tissues of international life, to drain its festering sores, lest the poison of self-worship infect the race, and lift man in phantasy to the level of Divinity, where he feels free to make his own laws in a realm beyond right and wrong. It is to save mankind from this profane fate that the Lord permits evil to flare out into wars, And the open evils that are then displayed are, in the sight of heaven, the same evils which smolder under cover as the love of dominion and the lust for unjust gain, and which ordinarily find their outlet only in the dishonesties and refined cruelties of private rivalries.
     The man of peace can but wonder why the Lord does not check these wars of nations at their start, but permits them to run their course until evil overreaches itself and the power of one of the belligerents has become so reduced that his destruction is threatened. There are indeed many reasons why this cannot be done-some known only to the Lord. If evil could never run its course, human freedom would be a fiction. But it is also true that no human soul is lost sight of by the Lord, even amidst the confusion of war. The spirit of man is not deprived of opportunities for charity even under the cruel necessities of battle. The deep scars which war leaves on many minds serve as a challenge to the merely superficial life which seeks momentary pleasures as its ends,
     But beside all this, every nation has its spiritual soul, its societies in the world of spirits. And, according to the natural affections, which come to dominate in those societies, each nation on earth finds its place and function as the representative of some state of the church. While man cannot know for certain what present-day nations represent, yet in every war there are spiritual issues and spiritual alliances, and spiritual battles are waged undiscerned beneath the surface of worldly events. These issues bring the nations into new orientations, which are required for the progress of mankind and of the heavens. Man does not know that in heaven there is a spiritual justice to a cause, and in the world a natural justice . . . and that these are conjoined by connections between the past and the hidden future. (D. P. 252.) But man may rest assured that it is right to uphold natural justice, and noble to "defend his country and fellow citizens against invading enemies. He can be sure that "wars which have for their end the protection of his country or the church are not contrary to charity."

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For the end determines whether they are charity or not. (T. C. R. 407.)
     It is in the world of spirits, where the minds of men are rooted, that those moral forces are marshaled, which move men with courage and endurance, and give them strength for victory. And in both worlds there surges the eternal struggle of truth against the falsities, which seek to usurp man s spiritual heritage. Nations may battle their powers rise and ebb. Winged armadas may strike and armies roll their siege engines over continents to count their gains in earthly conquests. But-contrary to all appearance-the real storm-center of this struggle is the church! The church is the focus of the spiritual issues of every war. For in ultimate truth, each earthly battle is a part of the Lord's eternal work of redemption, and looks to the chastisement and purification, the liberation and growth, of the kingdom of God amongst men.

     *     *     *

     Today, one war has reached its conclusion. Its issues were complicated at the outset by deliberate distortions, and many minds were confused by persuasive appeals to prides and to fears and by the claims of seductive ideologies. The war, which is still to be fought out, is with an aggressor whose challenge is that of brute force devoid of subtleties. Yet until that bitter campaign has ended in conclusive victory, our efforts cannot slacker and peace cannot be attained.
     But even in war we can sow the seeds of peace. For peace is not the resting of arms, or the return of those who have faced the terrors of combat. It is not the glorious rebirth of nations, nor the restoration of cities from their ashes. It is not the assurance of popular rights, or the reversion to peaceful pleasures and conveniences. Peace is of the spirit itself. Peace is duty done-gladly done for the sake of charity and justice. Peace is the surrender to the stream of Providence, the will of the Lord. Peace is the very soul of all joy because it comes from innocence and mutual love, and is gained by a victory over self, over impatience and worldly anxiety and self-seeking. It is the marriage of Justice and Mercy.
     And for this Dove of Peace we need net wait.

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It has found a nest at the altars of God, and its voice is heard in sanctities of the church and in the words of Revelation. Even before it can as yet alight upon a secure earth, we may feel the brush of its wings upon our souls. And while the roil of the drums of war urges us on to complete the dreadful tasks of liberation and defense as we march on to a further victory on the other side of the globe, our prayer must be that the Lord may teach us the secret of true peace, which He holds out to those who emerge out of temptation. "To Him be the glory and the power forever. Amen.
TOOLS OF EVANGELIZATION 1945

TOOLS OF EVANGELIZATION       ANDREW R. KLEIN       1945

     (Banquet Speech, Bryn Athyn, June 19, 1945.)

     Evangelization is desirable. By this time everyone here should be willing to agree to that. Furthermore, it is a very good word, full of special meaning to members of the Church. It does not have the obnoxious connotations of most words used in business to describe promotional work. But using an elegant word to describe the process does not make it any easier to carry out. The evangelist, like the promoter, must create an active demand, rather than a state of passive acceptance. It is not enough that the prospect should say, "Yes, you are right, or even, "I ought to do something about that." Effective evangelization, like effective promotion, must make the prospect get up out of his easy chair and do something on his own book.
     Possibly one reason we have not done too well in the field of evangelization has been a rather general belief that our story will carry itself. We do not understand why simply telling all about it does not produce gratifying results. But, any publicity man or advertiser-even a run-of-mine politician-will tell you that it is almost as important to direct your message to the right group as it is to have a real and vital message to impart.
     To elaborate a comment made by Mr. Berninger last year: if you are talking to a young couple in love, you do not select the doctrine of the Trinity for your topic.

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No, you tell them about the things which lie nearest to their hearts,-teachings we have to offer that will capture their interest and bring them joy. In their present state they will hear with delight that a genuine love survives even the grave, and holds within its own infinity the fullness of God's greatest blessing for mankind.
     That illustrates a basic rule of effective work in this field, namely, adapting our message to the state of our audience. We must relate our approach to the need of our listeners. When there is direct contact, the nature of the questions asked will show what the chief need may be.
     Along with the spoken word as the primary means of evangelization we must consider the importance of acts. Invite the stranger to your home, and fear not. Several persons have told me that the reverence, love and happiness, which we take for, granted in our family life impressed them as the most dramatic proof that we have something, which the world both lacks and hungers for.
     By word of mouth and by precept of example evangelization may succeed. And by these same means it can serve, not only the stranger, but also ourselves. There is no better way to sort out our own ideas and to broaden our understanding than to discuss our doctrinal problems with one another. Thus do we evangelize ourselves, and, indirectly, our children. For we learn more, and thus become better teachers, and the children come to regard thought and discussion about religion as a normal part of our daily life. Otherwise they may come to consider religion more or less as a matter confined to family worship or evening prayers.
     Unfortunately, direct personal contact and the precept of example are agencies of evangelization, which in the very nature of things, can reach only a few people. If we would evangelize any considerable number of strangers, we must make an impersonal, indirect approach. The primary means for doing this are the modern triplets of publicity: the radio, the press, and the motion pictures.
     These are the most efficient mechanisms for the communication of ideas that the world has ever known. They have been brought to a high state of technical perfection; I am convinced, primarily in order that they may spread the Word of the Second Coming. It almost seems as though the very fact that these potent tools have been made ready in our time imposes upon us a duty to use them for that purpose.

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     We have had no experience at all with moving pictures. It may seem visionary even to mention this medium. But I see no reason why a New Church playwright should not be able to produce a film at least as successful as "Outward Bound," for instance. Educators have been filming every aspect of intellectual and scientific knowledge. Is it likely that they will long neglect the important topic of religion? I do not think the day is far distant when we shall be invited to contribute to a film entitled, let us say, "Comparative Religions."
     Our experience with radio has been too limited to serve as a basis for drawing conclusions. Our use of the press is presently confined almost entirely to the needs of our own membership. We use it to bring short pamphlets to the attention of Cathedral visitors, or to carry announcements of services and lectures. That is just about all at this time.
     Yet the instruments at our disposal are powerful beyond the limits of imagination. They can work miracles through their capacity to influence thought. Since the message which we have to deliver is of the greatest importance to everyone, and since the most effective agencies ever devised are at hand to deliver it, why is it that even such efforts as we have made at indirect evangelization have shown such poor results?
     I think it is because the magic wrought by means of these three instruments is so dramatic that we have rather assumed that it lay in the tools themselves, and that any reasonably intelligent man could operate them more or less at will, and in odd moments. Indeed and truly, this is not the case. The science of promotion rests upon a most delicate balance of laws, which we are, only lust beginning to understand. It is the work of an expert to use these tools aright. If our message is to be received, it must seize and hold the attention of persons who are quite unaware of our existence and are entirely willing to remain that way. To do this, it must compete with the best efforts of highly paid and highly skilled craftsmen.
     When you consider the matter in that light, it seems utterly hopeless. But that is not the case. The major problem for most promoters is to find some point about their project which will appeal to the self-interest of the group they hope to reach.

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That is not our problem. There is no aspect of our faith, which if properly presented, will fail to awaken a response from at least one person in any fair-sized group. `What concerns us, then, is not the basic merit of our project, but the most effective way to present it.
     Here let me say that I have never tried to use either the movies or the radio as a means of transmitting ideas. I have seen how effectively moving pictures can present the basic issues of a lawsuit. And I have heard the reactions of many New Churchmen to various radio programs, especially some which did not originate with the General Church. But my contact with the basic rules applied to the press has persuaded me that they are the same as the basic rules, which underlie the handling of all these instrumentalities.
     The first of these rules is the one, which insists upon a high standard of technical perfection in making the presentation. Material which is poorly written or poorly printed will he thrown away; a poorly-planned radio program will be turned off; people will stay away in droves from a film which is not well executed.
     The second rule relates to content and direction. The message must be calculated to reach a specific group And it must be limited to that one proposition, out of all that we could say on the subject, which will be of the greatest interest to the greatest number, in that group. In other words, the most common errors are to try to reach too many diverse states, and to try to tell too much at one time.
     The third role is never to attack or ridicule any widely held and deeply cherished belief. You do not make a friend of an earnest and sincere Methodist, for example, by telling him that the doctrine he has cherished from his infancy is a diabolical falsity, and that the church to which he has been loyal all his life is vastated and spiritually dead. To use such a teaching as an approach will certainly arouse resentment, and drive him from us, and it may also constitute a spiritual crime, for it may destroy what is of simple good with him, without leaving anything of value in its place.
     Please note that I do not say that Swedenborg's teaching on the state of the Christian world should be relegated to a minor place. I merely offer an illustration to show that a hostile approach will create a hostile reaction

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After the Methodist referred to has embraced the Writings, and found out more about them, he will accept without revulsion the very teaching which, in the introductory stages, would have turned him against us.
     But I have neither the time nor the qualifications to give a lecture on publicity and promotion. I have suggested that there are rules which must be obeyed, if the tools are to be used effectively. Out of hundreds of rules. I have mentioned only the simplest and most rudimentary. But if I have planned my talk correctly, you are now prepared to believe that knowing how to use the tools of publicity is a craft or profession which no man can hope to acquire without effort. Learning how is a long process, requiring much training. Doing the work effectively is a full-time job.
     That should serve to make my final point. If our efforts to evangelize in the past have been disappointing, I believe the failure has been due to our own attitude towards the mechanisms to be employed. We have assumed that anyone could use them effectively, and do it in his spore time. Yet a poorly planned approach, in any medium, can easily create in a few minutes an adverse impression, which it may take years to erase. Let the public once become convinced that we are a bunch of zealots, and the recruiting of new members will be immeasurably reduced.
     If we are to use the means of evangelization effectively, then I think we should secure skilled men to handle them. If we can hire trained New Churchmen for the work, we should do so. If none is available, we should pay for training some. And once we get trained men, we should pay enough to induce them to make our work their vocation.
     (You will note that I refer to New Churchmen. I greatly doubt that one not educated in the Writings could handle this problem either wisely or well.)
     But on the main point, let's take the press, for illustration. It is no coincidence that our most successful publication is one, which pays a salary to its editor. The size of the salary, and the fact that the man who earns it must also carry on a number of other duties, by no means disproves my point. The miracle is that the job has been so well done, in spite of the handicaps, which we have imposed. For editing and publishing a first-class magazine is a full-time proposition; and we place a most unfair burden on a man when we expect him to do it in odd moments, or on half time, without competent help, and with little or no pay.

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Under such circumstances, no man can possibly put out a magazine which will compete successfully against a good house organ, for instance. For the editor of any reasonably good publication in the business world is paid, and usually well paid, to devote his whole time and skill to that one job, and he usually has a staff of trained, full-time assistants to help him out.
     In summary: I believe we are under a duty to use the means of evangelization, which Providence has placed at our disposal. I believe we could put these instruments to work to produce dramatic results. But I do not think we can hope to secure such results until we employ men skilled in the use of these highly complex tools.
     No matter what instruments we may use, let us by all means see that whatever we do is done well. It is better to sponsor one excellent booklet, one excellent magazine article, or one excellent radio program, than fifty or a thousand of indifferent quality. I know the saying that repetition makes reputation, but fifty repetitions of inferior quality will surely make for an inferior reputation.
     One final word. I am not talking about high-pressure salesmanship. We do not need it. We do not want it. The very thought of a lot of coy dialogue and a foghorn background on a New Church program is enough to make one shudder. It is precisely because of the dignity of our message, and the reverence, which should enter into any matter touching religion, that we Deed unusually well qualified advice in presenting it. Our very enthusiasm is a handicap. We want to tell everyone all about it. What we need is guidance wise in restraint, and understanding in the ways of the world.

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REV. HOMER SYNNESTVEDT 1945

REV. HOMER SYNNESTVEDT        GEORGE DE CHARMS       1945

[Photograph]

REV. HOMER SYNNESTVEDT.



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     Memorial Address.

     (Bryn Athyn Cathedral, July 3, 1945.)

     A beloved pastor, a revered teacher, and a long-time friend has, in the Lord's Providence, been gathered to his people. Although, for some time, he had been rendered virtually inactive by advancing age and physical disability, the passing of Homer Synnestvedt cannot fail to leave the Church with a grievous sense of loss. Among our ministers he was one of the few remaining links with the early days of the Academy. Deeply imbued with the sublime vision of the Lord in His Second Coming which had inspired Father Benade and his immediate associates, Mr. Synnestvedt-perhaps more outwardly than any other-retained throughout his life the spirit of that honeymoon period in our history.
     To him the supreme message of the Divine Truth revealed to the New Church lay not so much in the surpassing beauty of its abstract theology as in its practical human implications. His greatest delight was in personal contact and association with New Church people, discussing their problems, sharing their hopes, lifting their thoughts to spiritual things, and stirring their affections in an atmosphere of genial friendship and charity based on a mutual love of the Heavenly Doctrine. Many will remember him, above all else, for his broad sympathy and kindly understanding, which did so much to help them through many a time of doubt, or stress, or personal temptation. His deep love of children and of voting people inspired their affection, and their confidence, enabling him to impart wise counsel, and to implant remains of incalculable value.
     His devoted service to the Church, covering a period of more than half a century, was about equally divided between pastoral ministrations and educational work. Both as a pastor and as an educator he made lasting contributions to the development of the Church,-contributions for which we cannot even begin to express our gratitude.

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The products of his pen, remaining as a permanent record of his studies in both these fields, reveal flashes of insight that will long continue to enrich the thought of the Church. His profound grasp of fundamental doctrine, his uncompromising loyalty to Divine teaching, his unfaltering trust in Providence, his complete devotion to every use and function in which he was engaged, combined with his genial personality to make an impress upon the lives of all with whom he was associated, the effects of which will reach far into the future. But this is by no means all. For really he has not been taken from us, but has merely been "gathered to his people."
     This phrase, which has come down to us from very ancient times, is fraught with unfathomed depths of meaning. Its full significance is only now revealed by the Lord in the Writings of His Second Advent. It implies not only that those who die as to the body awaken immediately after death in a spiritual world, where they come into conscious association with all the dear ones who have gone before, but also that they find new friends in untold numbers-friends who, though never known on earth, have been their unseen companions, inspiring their deepest affections and their most treasured perceptions of truth through many years of earthly life. These are indeed their own people. Openly to meet with them to converse with them, to join with them in the performance of heavenly uses loved in common, is like coming home. In their society, truths but dimly sensed on earth spring into clear focus. Uses realized but vaguely or not at all here open new and inviting avenues of progress there, offering new opportunities for service and achievement wherein all the knowledge, the skill, the ability painfully acquired during life on earth may be brought into full exercise with keen enjoyment.
     Not at once, but by a gradual process, the false impressions, the mistaken ideas, the proprial tendencies that have confused the thought and darkened its perceptions, are removed, to the end that all things of the mind may be brought into ordered harmony with the inmost desire of the heart-the ruling love. And as this comes to pass. a new light dawns. Problems we have struggled unsuccessfully to solve, truths we have sought for in vain, ideals that have been thwarted by opposite affections-all these come clearly to our view, and are reflected perfectly in our surroundings, keenly sensed in forms of beauty.

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This, in a still deeper sense, is what is meant by being "gathered to our people." And so far as on earth we have sought and loved the truth, so far as we have used the truth to attain a life of charity, the removal of proprial affections and of erroneous thoughts will bring us into the very presence of the Lord, "to behold the beauty of the Lord, and to inquire in His temple." (Psalm 27: 4.)
     Nor are the uses of heaven remote from those of men on earth. The uses of both worlds are inseparably conjoined. Those who have loved and labored for the spiritual welfare of mankind on earth will continue to do so after death. And they will exercise an unseen influence far deeper, more powerful, more widespread than was possible before. Indeed, the growth of the church with men, that is, the increase with them of spiritual intelligence and wisdom, of heavenly charity and mutual love, depends more than all else upon the influx and inspiration of those in the other world who have loved the church, and have labored for its establishment with lifelong devotion while on earth.
     It is from God out of the new Christian Heaven that the New Jerusalem is to descend. But a highway from that heaven to the minds of men on earth can be but slowly built. It is the understanding and life of the Heavenly Doctrine that establishes communication between the thoughts and loves of angels and those of men. This is now the only medium of spiritual enlightenment since the former Scriptures have been so misinterpreted that by means of them heavenly light can scarcely penetrate the dark clouds of falsity that have gathered about them through the centuries of spiritual decline. The simple in faith throughout the Christian world receive influx of innocent affections from the angels. But these fall into minds ignorant of spiritual truth confused by false religious teachings, beset by doubts and questions for which no answer can be found. Only after death under the conditions that obtain in the spiritual world, can these obstructions be removed, that the inner truth of the Word may be seen in light.
     All who are sincere, whether Christian or Gentile, have their place and function in the Gorand Man of heaven, and their uses profoundly influence men on earth.

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But it is those who have known the truth of the New Church here-those who have fought for it through the heat and burden of the day-who alone can serve as a conjoining medium between the New Heaven and the New Church on earth. It is as the societies of New Churchmen in the world of spirits grow in numbers, and as they become more and more intimately associated with societies in the New Heaven itself, that a channel of influx can be broadened, that truth with spiritual understanding may flow with greater power into the Church with men.
     To perceive this truth is to realize that our beloved friend, Homer Synnestvedt, is by no means lost to the Church by death, but that, on the contrary, the qualities in him that we most admired-the perceptions of truth which the Lord gave through him to enrich our lives, the spirit of charity that endeared him to us-these will be enhanced beyond all measure, now that the limitations of the body and of the material world have, for him, been laid aside. His love for the Church will be stronger, his insight deeper, and his ability to use these in ways unseen by us, but in ways nevertheless far more effective for the promotion of the Lord's Kingdom among men than were the natural services he performed on earth. Because of this, he is with us still. Nor in that new life to which he has been called will he ever cease, with constant love and thought, and strong endeavor, to "pray for the peace of Jerusalem." It is because this prayer of his life is now set free, that by means of it the Lord may operate more powerfully than before to redeem and save mankind. Because of this it is that, in the merciful Providence of the Lord, our friend has been "gathered to his people." Amen.

     MUSIC: Revised Liturgy, Anthems, pages 595, 583; Hymn, page 428.

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BIOGRAPHICAL SKETCH HOMER SYNNESTVEDT 1945

BIOGRAPHICAL SKETCH HOMER SYNNESTVEDT              1945

     HOMER SYNNESTVEDT was born in Chicago Illinois, on January 30, 1867. In his youth he was baptized "Otto Homer" by the Rev. J. R. Hibbard. He was the son of Otto Christian Synnestvedt and Julia Borchsenius Synnestvedt. His father was a Norwegian, his mother a Dane. She had come to America with her parents at the age of seven. It was she who knew of the New Church through her sisters, and it was through her influence that most of her children came into the New Church. There were eight children: Homer, Paul, John, Amy, Tulip, Hilda Sigfried, and Harold. All of these survive him, except Tulip, who was the wife of the Rev. David H. Klein.
     When Homer was three years of age, the family moved from Chicago to Lincoln, Nebraska, where they resided for ten years. In 1880, when Homer was 13, the family returned to Chicago, in order that the children might have the advantages of the educational facilities of that city. Shortly after their return to Chicago, Mrs. Synnestvedt accidentally met some of the New Church friends of her girlhood, and they accorded her a cordial welcome. Through these friends she was introduced (in 1882) to the New Church society in Chicago where the Rev. W. F. Pendleton was pastor. The result was that Homer attended church and doctrinal classes, and from Mr. Pendleton received the instruction and inspiration, which brought him into the New Church. And his wind now turned definitely toward entering the ministry of the New Church, as we learn from letters written by the Rev. W. F. Pendleton to Bishop Benade, from which we quote:

     June 21, 1881: "I have now to report another divinity student, who wants to go to Philadelphia in the Fall. He is one of our boys here-Homer Synnestvedt. The family came to us last Fall through Mr. Price's influence, and they have been a valuable accession.-three boys and three girls-promising children, all of them, having strong mental characteristics, but with humility. Homer is the oldest, 16 1/2, years of age, and is quite a boy. He has maturity of mind character, and body unusual at his age, is much interested in the Church, and always has questions to ask-questions, which show that he has been thinking.

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His mother is in full sympathy with his desires, and says that Homer, from the time he was a little boy, has wished to be a minister.
     "Homer has declared himself to me on the subject only in the last few days, but says the desire rose up in his mind this past winter, when he became interested in the Doctrines. His earnestness and sincerity cannot be questioned; and, what is remarkable for a boy (if his age, he has supported himself for a year or two by drumming in a city regiment, peddling milk and coal, and at the same time has attended high school, standing high in his classes. He expresses a wish to pursue the same course in Philadelphia, supporting himself daring his studies, though I doubt whether this is desirable, even if feasible, if the Academy is able to do for him what it has been doing for other students. From these facts you can see that we ace all prepared to give him a warm recommendation, feeling sure that he is just the kind of boy the Academy wants. Will the Council be ready to act on his case before you disperse for the summer? He would be glad to know, so as to make his arrangements."
     Jane 25, 1883: Bishop Benade replied: "Our financial Councilors are not here at present, but I have no hesitation in assuring you that we shalt gladly receive the young Norwegian student, and do for him what we have been doing for the others. When you have an opportunity, please inquire into the studies he has been pursuing. I like much the youth's energy and pluck in supporting himself whilst studying."

     There was a delay, however, in carrying out the plan. Six months later (January 4, 1884), Mr. Pendleton wrote to Bishop Benade that Homer, who `was prevented from going to Philadelphia last summer, owing to his fathers objection, has now been given control of his own actions, his mother consents, and so the obstacles seem to be removed. Homer assures me now that he has not wavered an instant in his desire to enter the ministerial work. I would like him to go now, if you can take him.'
     It was, therefore, during the school year of 1883-1884 that Homer became a student in the Academy of the New Church in Philadelphia, from which he graduated six years later, on June 17. 1890, when he received the Degrees of Bachelor of Arts and Bachelor of Theology. His graduation essay, on the subject of `Instruction, appears in NEW CHURCH LIFE for 1890, page 109. He then became a teacher in the Boys' School. He was ordained in 1891 Second Degree, 1895.
     In 1892, the Young minister was sent to serve as acting pastor of the Pittsburgh Society, which had recently separated from the General Convention, and here he remained until 1895, when he was recalled to Philadelphia to resume teaching in the Academy.

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In 1897, he became pastor of the Bryn Athyn Society, which pastorate he held until 1902, when he was appointed Head Master of the Bryn Athyn Elementary School and House Master of the Boys Dormitory. About this time he also took pastoral charge of the Advent Church in Philadelphia.
     In 1913, owing to a breakdown in his health and the illness of his wife, he moved to Denver, Colorado, where he was pastor of the Denver Society for a year. In 1914 he accepted a call to the pastorate of the Pittsburgh Society and served in this capacity for fourteen years. (See NEW CHURCH LIFE, 1912, p. 705; 1913. p. 701: 1914, p. 321.)
     He was recalled to Bryn Athyn in 1928, again to enter the educational field as Professor of Education in the Academy, specializing in the History of Education for normal students, but also teaching doctrine and religion in the theological school, college, and other departments. He had taken courses at the universities from time to time, studying especially the subject of education. In 1912, the Academy had conferred upon him the Degree of Master of Arts. During the period of 1928-1940, his love of pastoral work prompted him to take charge of the Philadelphia group, and he also visited the Arbutus Circle.
     Down through the years we find his contributions to the pages of NEW CHURCH LIFE and our other journals, in the form of sermons, articles, and news reports.
     In 1941, owing to his advanced age, he resigned his position with the Academy and his other duties in the Church, and took up his residence in Pittsburgh, where, on June 30, 1945, he passed into the spiritual world at the age of 78 years and 5 months.
     At Philadelphia on June 5, 1891, Homer Synnestvedt married Theodora Emily Bellinger, of Waterloo, Ontario, who passed to the other world on February 22, 1918. Their union was blest with ten children: Aurora (Mrs. Fred J. Cooper), Fred, Doron, Evangeline (Mrs. Walter L. Horigan), Lucile (Mrs. J. Edmund Blair), Robert John, Stuart. Norman, and Sylvia. Eight of these survive him, with 24 grandchildren and one greatgrandchild.

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CROSSING THE JORDAN 1945

CROSSING THE JORDAN              1945

     A Representation.

     While I was reading about the passage of Jordan in the third chapter of the book of Joshua, many spirits w-ere seized with an ardent desire to represent for themselves the crossing of the Jordan, that in this manner they might come into heaven, seeing that the Land of Canaan signifies heaven. They were allowed to do so, and for a whole hour it was represented that they passed through the Jordan with their families and possessions, the ark going before them and remaining in the midst of the Jordan until they had passed.
     All these things were beautifully represented before their eyes, and it was put into their minds to thick that it so happened And I perceived with what industry and avidity they passed over, and how afterwards, when they had done so, they were gladdened from the heart.
     They kept it up for an hour or two. But at the same time there were other spirits who thought it was mere fantasy, and wanted to disturb them by various wicked devices, but in vain; for they were always secure, and now declare that they have passed over.
     Meanwhile it was given me to consider that it is for the sake of the reformation of spirits that the Lord grants them to enact these representations. From an innocence like that of infants they have an avidity and desire to do so; and at the same time states of innocence are given to them, together with thoughts about heaven, signified by the land into which they were to pass. And I also perceived that by such delightful things there was insinuated a knowledge of what is meant by the Jordan, the ark, and the Land of Canaan, as well as many other like things which were implanted in their state of infantile joy and innocence.
     But the spirits who laughed at them, and would not desist, could do nothing. And they were given to know that such infantile plays are of use, because they have in them a true end,-the Lord, who is Innocence Itself,-but that the fantastic creations of either men or spirits are so evil that they are nothing in comparison. (S. D. 2289-2290.)

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SOUTH AFRICAN MISSION 1945

SOUTH AFRICAN MISSION              1945

UMCAZI (The Expositor). Official Journal of the South African Mission of the General Church of the New Jerusalem. Editors: F. W. Elphick and Rev. Moffat B. Mcanyana, Durban, Natal, May, 1945. Vol. 1, No. 4. Mimeograph, 8 pages.

     In its present form, this periodical has been issued annually since 1941, though the issue just received has been delayed, and belongs to the year 1944. Its contents are almost entirely in the Zulu language, and include: "The Faith of the New Church." (T. C. R. 1-3.) "The Christian Creeds." (T. C. R. 174, 632.) "Notes on Ritual," being Extracts from "Notes on the Service and on Ritual" by Bishop W. F. Pendleton, published in NEW CHURCH LIFE for 1919. The portions of the number which are in English include reports of the activities at the various centers of the Mission, from which we select the following:

     Mission News.

     Alexandra Township, Johannesburg.-The Rev. T. Matshinini and his Society meet regularly for Sunday services in his home. But the legal transfer of a plot of land in the Township for the use of the Mission has now been made. The members have done well in this purchase and transfer, but there remains a balance of about L30 to pay off, this including legal expenses. The Superintendent visited the Society in October, 1944.
     Durban, Natal.-The Rev. Moffat B. Mcanyana is in charge of this Mission Station and conducts the Sunday services and the doctrinal classes. The subjects treated in the classes have included the works on Heaven and Hell and The Four Doctrines and "Notes on Ritual." A number of members who reside at Verulam, and who are under the leadership of Mr. M. M. Lutuli, join the Durban group for the quarterly Communion Service held at Mayville. Of these, the service on January 14 provided the Christmas theme, and the one on April 8 the Easter theme. There are occasional visitors, and on January 14 Mr. and Mrs. Alfred Cooke joined the celebration
     Durban, 19 Turners Avenue.-There has been no church activity at this center since the death of the Rev. P. J. Stole, but a number of the members have attended the services at Mayville. Owing to the reduction of Mission funds, the Night School, which had been in existence since 1923, closed down on December 31, 1944.

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     Ezimfabeni, Mahlabatini, Zululand.-The Rev. S. B. Mkize is still in charge of a small group in this district. Sunday services are held regularly, with an average attendance of 15. Endeavors are being made to establish a Day School, unassisted by Mission funds. Many of the Zulus who have seen the Faith of the New Church recognize that much depends upon the upbringing of the children under their care.
     Greylingstad, Transvaal.-During August: 1944, the Rev. Jonas Motsi, who has been in charge of this Station since 1936, was transferred to the Mission at Quthing in South Basutoland, The same month, the Rev. P. Sabela came from "Kent Manor," Zululand, to take over the Greylingstad District. Thus far the work has been progressing, and, with the help of Leader Reuben Mojatau, a number of new adult members have been received. The districts of Heidelberg and Goranfontein have been visited.
     Hambrook, Acton Homes, Ladysmith, Natal.-The Rev. S. E. Butelezi is in charge here, and although he is employed by the Natal Education Department as a day school teacher, the church work is going on steadily. In May, 1944, he visited the Vryheid district and conducted a service and doctrinal classes.
     Kalabasi, Dannhauser, Natal.-The Society under the charge of Rev. Johannes Lunga continues, with an average attendance of 18 at Sunday services.
     Kent Manor, Zululand.-The Rev. A. B. Zungu is now in full charge of this station, the Rev. P. Sabela having been transferred in May, 1944, to Greylingstad, Transvaal. Services and Sunday School are held each Sunday. On April 14, 15, 1945, the Superintendent, accompanied by Mr. W. N. Ridgway, visited Kent Manor. Sunday, May 15, proved to be a busy day, with the baptism of two adults and four infants, followed by the regular service, which included a Confirmation and the Communion. The attendance was good-80 persons, and 60 partook of the Holy Supper. In the afternoon, the Kent Manor Society held a meeting presided over by the Superintendent, who outlined the chief events in the Mission work since his last visit, in Mitch, 1944.
     Macabazini, Bulwer, Natal,-Rev. B. I. Nzimande is maintaining the work here despite the hard times. There are services at Inkumba every Sunday morning, and at Macabazini every Sunday afternoon. The membership in the district is 54, and the average attendance at services is 15. Although the times are trying, the Society was able to celebrate June 19, and it was a great success.
     Quthing, South Basutoland.-Rev. Jonas Motsi, in August, 1944, returned to this, his home Society, after being in the Transvaal since 1936. Sunday services are held in Rev. Motsi's own house, with an average attendance of about 50. Efforts will be made to obtain a church site, but in the meantime the group most be content with pioneer conditions.
     Sterkstroom, Cape Province.-The Rev. Johnson Kandisa, under very trying conditions, is keeping a small group together in this Cape Colony center. Endeavors will be made as souls as possible to have one of our Zulu ministers visit him.

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DELIBERATION 1945

DELIBERATION       Editor       1945


NEW CHURCH LIFE
Office of 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.
     "They appeared as if lying down while they were deliberating, and as standing up when they had come to a conclusion." (A. R. 417.)

     As we happened upon this statement, it arrested our attention, and we were impelled to inquire as to the use and meaning of the term "deliberation" in the Writings.
     Swedenborg saw a group of faith-alone spirits as a flock of goats, and another group of spirits who were in charity he saw as a flock of sheep. "I wondered who they were," he writes, "as I knew that the animals seen in the spiritual world are not animals, but that they are correspondences of the affections and consequent thoughts of those who are there. Wherefore I drew near; and as I approached, the similitudes of animals disappeared, and in place of them were seen men. And it was made manifest that they who composed the flock of goats were they who had confirmed themselves in the doctrine of justification by faith alone, and that they who composed the flock of sheep were they who believed that charity and faith are one, as good and truth are one."

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     After a conversation with the faith-alone spirits, who endeavored to support their doctrine, the revelator continues: "That I might not disturb them, I departed: and then they were again seen at a distance as goats, sometimes lying down, and sometimes standing up. They appeared as if lying down while they were deliberating, and as standing up when they had come to a conclusion," And their conclusion was an erroneous one: "Faith alone produces the goods of charity, which are called good works, as a tree produces fruits." (A. R. 417.)
     The relation then describes how an angel came down and separated the sheep from the goats, according to the words of Scripture:
"When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall he gathered all nations. And He shall separate them one from another, as a shepherd divideth his sheep from the goats; and He shall set the sheep on His right hand, but the goats on the left," (Matthew 25: 31-33.) A picture of the Last Judgment at the Second Advent of the Lord, when a division is made between Christians who can receive the Divine Truth of the Heavenly Doctrine and those who cannot,
     That the goats were seen as lying down while they were deliberating was a correspondence. For ruminating animals, such as sheep and goats, commonly lie down while they are chewing the cud, and this is a correspondence of man's reflecting and deliberating upon truths in the memory, in order that they may be understood and appropriated by the will in life and act, and thus become of genuine faith and charity, On another occasion, some faith-alone spirits were shown that "what they called faith was nothing but the knowledges that are first acquired by every man, which are not in the man until they are of his will, but only in the entrance to him which is his memory, This may be illustrated by comparison with the stomachs of birds and animals which are called 'ruminatory stomachs.' Into these they first collect their food, and afterwards by degrees take it out and eat it, and thus nourish the blood; the foods thus become of their life. With man, the memory corresponds to those stomachs; he enjoys memory in place of them because he is spiritual. Into the memory he first gathers spiritual foods, which are knowledges, and afterwards he takes them out, as it were by ruminating, that is, by thinking and willing, and appropriates them to himself, and thus makes them of his life.

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From this comparison it may be evident that knowledges, unless they are implanted in the life by thinking and willing them and thence doing them, are like foods that remain uneaten in ruminatory stomachs where they either become putrid or are vomited out. Moreover, the circle of man s life is to know, to understand, to will and to do; for man s spiritual life begins with knowing, is thereafter continued into understanding, then into willing, and at length into doing. From this it is also evident that knowledges in the memory are only in the entrance to life, and that they are not fully in the man until they are in deeds: and they are the more fully in deeds the more fully they are in understanding and will." (A. E. 242:4.)
     In the spiritual life, therefore, the process of ruminating, reflecting and deliberating upon the truths of faith as knowledges; in the memory has for its end that they may be appropriated by the affections of the will, and thus become goods of charity, from which alone springs a genuine faith.
     The ruminating animals seen in the relation represented human spirits. And with spirits all postures and acts of the body represent and correspond to states of the mind, which thus manifestly appear to the sight of others. When a spirit is reflecting or deliberating upon a subject of thought in his understanding, his mind is in a state of repose, and he may be seen lying down; for in the Word "to lie down" signifies to be in "a state of tranquillity." (A. C. 3696.) But when he has reached a conclusion in his thinking, the will enters the understanding, and he is seen to stand up, ready to go forward and to carry out the conclusion he has reached.
     This, indeed, is a common practice among men in the world. They sit down or lie down to think things over"; and when they have come to a decision, they stand up and go into action. But, whatever the posture of the body, deliberation requires a calm state of the mind, detached from external pressures and restraints, that the interior rational sight may select a ruling idea among many, and reduce what is confused into order, and thus into clarity. Sometimes this clarity of conclusion will not come until after we have "slept on it." Then, perchance, we may be blest with that orderly arrangement of things in the mind, which is given gratis by a Divine influx during our sleeping hours, (A. C. 5530.)

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The sign of this gift will be a clear perception in the morning and in that perception a conclusion as to what is to be believed and what is to be done.
     Bearing upon this we read: "The faculty of concluding within in ones self or in one's own mind is what causes a thing to be perceived, and this faculty can never be given unless there is an influx from the spiritual world. In this gift one man excels another. Those excel less who conclude and thus perceive little within themselves they say that it is so because others in whom they have faith have said so. But those who excel more are those who see, not from others, but from themselves, that it is so," (A. C. 5937.)

     Meaning of the Word.-The lexicons inform us that "to deliberate" means to weigh, from the Latin libra, a balance or pair of scales. As an operation of the mind, it means "to examine or test as if by a balance; to ponder: to consider for the purpose of forming an opinion or coming to a conclusion," ("Ponder" also means to weigh, as in ponderous and pound; "To consider" means to consult the stars,-the sidereal bodies.)
     With the individual man, deliberation is a form of thinking to a purpose,-a comparing of ideas, one with another, to determine their proper ratio or relation, that each may have its due weight in the balance of a general conclusion, This is the process of rational thinking in the individual mind, and also in what are called "deliberative bodies" of men, where proposals are considered and weighed by a number of minds, each contributing its ideas and opinions to the end that there may be a common decision and action,
     In the general affairs of life, by deliberation men avoid "jumping to conclusions," thus impulsive and unwise actions, In the life of the church-the life of regeneration-it may be said to have a twofold use-as a check upon the will, and as a check upon the understanding. Let us briefly consider these two uses.
     By reflection and self-examination in the light of the knowledge of truth from the Word, a man is able to check the evil impulses of the will and prevent their going forth into act, Ignorance excuses, but the light of truth brings responsibility of choice, "If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth." (John 9: 41,) A man is not spiritually responsible for the evil he does-is not guilty of it as sin-unless it is deliberate.

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"With the man who does evil, not thinking evil, the evil he does cannot he imputed to him, any more than it can be imputed to one who has not done evil with deliberate intention, or to one who does not posses rationality." (A. C. 1327:3.) Something of this is recognized in the administration of the criminal law, where a wise judge will differentiate between crimes that are unpremeditated and those, which are premeditated or deliberately and maliciously planned. On the civil plane, however, ignorance of the law does not excuse: on the spiritual plane it does; though it would be well not to count too much upon it in the day of judgment, when mere excuses will be of no avail. The knowledge of the truth, of the Divine Law, is given man to the end that he may shun deliberate evil, and that he may do deliberate good from the love of it-the good which he comes to see, and to love, and to will, as the result of his deliberations in the light of the truth.
     As a check upon the understanding, a habit of deliberating guards against a hasty acceptance of ideas-against the acceptance of falsity as truth: and it also provides for a more interior grasp and perception of truths already known and accepted. A man then weighs well what he accepts as true, that he may see it clearly in his own mind, that he may he convinced by reasons and other confirmations, and finally adopt the truth with the full consent of the will. "Convince a man against his will, and he is of the same opinion still." He believes what he wants to believe.
     "It is according to the laws of order," we read, "that no one ought to be persuaded of the truth in a moment, that is, that the truth should be so confirmed in a moment as not to leave any doubt. The reason is that truth so impressed becomes persuasive truth, and is devoid of any extension, and also without anything yielding in it. In the other life such truth is represented as hard, and as of such a character that it does not admit good into itself, so that it may become applicable. Hence it is that as soon as any truth is presented by manifest experience before good spirits in the other life, immediately afterwards something opposite is presented which causes doubt. By this it is given them to think and to weigh whether it is so, and to gather reasons, and thus to bring that truth rationally into their mind." (A. C. 7298.) For truths, and especially internal truths, can be implanted only in a state of freedom.

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"What is implanted under compulsion remains outside the internal man in the external. Nothing enters 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.)
     But the real purpose is that the understanding may be prepared to receive good from the will, that truth may be conjoined to good, the understanding to the will, and that the regenerating mind may come into the fulness of the spiritual life. This heavenly marriage in the mind is effected, we are told, in a "free state of deliberation." (A. C. 3158.)
     Where this phrase is used, it is treating of the betrothal and marriage of Rebekah with Isaac, of the affection of truth with the affection of good. Rebekah and her family were to be free to accept or reject the proffer of marriage brought to them by Abraham's servant, who said: "Now, if ye will do mercy and truth with my master, tell me: and if not, tell me." "And they said, Let us call the damsel, and ask at her mouth. And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go." "This signifies full consent. The full consent of truth is when truth perceives in itself the image of good, and in good the very effigy of itself from which it is." (A. C. 3180. Genesis 24: 49, 57, 58.) Further we read:
     In the internal sense of this chapter it treats of the initiation and conjunction of truth and good, which is spiritual betrothal and spiritual marriage. In each case a free state of deliberation is required. That this is required in betrothal and marriage, is known; but that it is required in the initiation and conjunction of good and truth, is not so well known, because it does not appear to the natural man. . . . Nevertheless it takes place every moment during man's reformation and regeneration, namely that he is in a free state when truth is being conjoined to good. Everyone may know, if he but weighs the matter, that nothing is ever man's, as his own, unless it be of his will. That which is only of the understanding does not become the man's until it also becomes of his will; for those things which are of the will constitute the very esse of man's life, while those which are of the understanding constitute the existere of life thence. Consent from the understanding alone is not consent, but all consent must be of the will.

419


Wherefore, unless the truth of faith, which is of the understanding, is received by the good of love, which is of the will, it is never truth which is acknowledged, thus it is not faith. And if it is to be received by the good which is of the will, it is necessary that there be a free state. Everything which is of the will appears free; the very state of the will is liberty; for what I will, this I choose, this I desire, because this I love, and this I acknowledge as good. From all this it may be evident that the truth, which is of faith, never becomes man's, as his own, before it is received by the will, that is, before it is initiated and conjoined to good there, and that this cannot be effected except in a free state." (A. C. 3158.)
BOOK OF SERMONS 1945

BOOK OF SERMONS       Editor       1945

THE LORD. Sermons Concerning The Lord. By the Rev. Willis Lindsay Gladish. Bryn Athyn. Pa.: The Academy Book Room, 1945. Crown octavo, stiff cover: pp. 190 + vii; price. $1.00.

     This volume provides a collection of twenty-one sermons expounding Gospel texts, which record various outstanding incidents in the life of the Lord on earth, from the Annunciation to the Cross, with a concluding doctrinal discourse on "The Lord is God, the Divine Human."
     In treating the Gospel narratives, the internal sense and its doctrine concerning the Lord and His glorification is set forth by one well qualified to present that doctrine with clarity and with fidelity to the revealed truth of the Writings. The reader will find it an illuminating experience to follow the series for twenty-one readings, especially if he do so from Christmas to Easter. Such books meet a need, furnishing instructive and devotional reading for the individual, and for groups in services of worship.
     The discourses brought together in this convenient form were delivered in the course of a ministerial career of forty years, which is briefly outlined in the Preface. Here the author describes the circumstances attending his coming into the New Church, his later entrance into the work of the priesthood, and his pastoral charges at Indianapolis, Middleport, and Sharon Church, Chicago, this last from 1920 to 1938, when ill health compelled his retirement.

420



     A feature of the volume is a frontispiece photograph of the author and his wife on the occasion of their Golden Wedding Anniversary, December 29, 1943.
MISSIONARY PAMPHLET 1945

MISSIONARY PAMPHLET       Editor       1945

"THE WAR DEPARTMENT REGRETS . . ." What does the New Church teach about the death of our loved ones? By William R. Cooper. Cathedral Book Room, Bryn Athyn. Pa. 6 pages: 5 cents,

     This is a timely treatment of the New Church teaching concerning the life after death by one who has had extensive experience in meeting and talking with strangers to our faith who visit the Cathedral, He deals with the subject in a manner that makes the pamphlet especially suited to evangelical purposes in wartime.
     Reprinted from NEW CHURCH LIFE, July, 1945, by the Cathedral Book Room, where it may be purchased or ordered by mail at the price of five cents a copy.
NEW SWEDISH VERSION OF "HEAVEN AND HELL." 1945

NEW SWEDISH VERSION OF "HEAVEN AND HELL."       Editor       1945

     As we learn from the report published in the Church News department, p. 427, a new Swedish translations of the work on Heaven and Hell has been produced by the Rev. Gustaf Baeckstrom, D.Litt,, and published in Stockholm. He has not been able to mail copies of the new book to America, but promises to do so at the earliest opportunity. Meanwhile, he states that "the new translations has been very well received by several at the big daily papers, and in one year we have sold more of this work than for the last ten years or more.

421


MILITARY SERVICE COMMITTEE 1945

MILITARY SERVICE COMMITTEE              1945

     THE ROLL OF HONOR.

Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)

     LIEUTENANT RICHARD ALVIN WALTER, Bryn Athyn, Pa. United States Army Air Corps. Killed on the Asiatic Front, October 18, 1942,
     FLYING OFFICER LAURENCE THEODORE IZZARD, Toronto, Ontario. Royal Canadian Air Force. Missing in Action, December 8, 1942.
     SERGEANT PILOT RALPH ROSCHMAN HILL, Kitchener, Ontario. Royal Canadian Air Force. Killed on active service in Wales, February 9, 1943.
     FLYING OFFICER WILLIAM GEORGE BELLINGER, Windsor, Ontario. Royal Canadian Air Force. Missing in Action.
     LIEUTENANT JUSTIN HUGH DAVIS, Bryn Athyn, Pa. United States Army. Killed in line of duty at Camp Shelby, Mississippi, October 27, 1943.
     SERGEANT KENNETH VON WALDECK PRICE, Bryn Athyn, Pa. United States Army Air Corps. Missing and officially presumed dead, November 15, 1943.
     FLYER BERTIL GUSTAF LINDEN, Stockholm, Sweden. Air Force of the Swedish Army. Lost when plane forced down at sea near Stockholm, January 7, 1944.
     ENSIGN OSWALD EUGENE ASPLUNDH, JR., Glenview, Illinois. United States Naval Air Corps. Accidentally killed while on active service at Quonset Point, Rhode Island, April 22, 1944.
     SERGEANT JAMES MARTIN BUSS, Durban, Natal, South Africa. Royal Durban Light Infantry. Killed in action in Italy, May 7, 1944.
     CAPTAIN LYMAN STEVENS LOOMIS, Zanesville, Ohio. United States Army Air Cops. Killed while on active service in China, June, 1944.
     LIEUTENANT ALLEN WILLIAM KUHL, Kitchener, Ontario. Royal Canadian Army. Killed in action while serving with the Royal Welsh Fusiliers in France, July 17, 1944.
     LIEUTENANT KEITH C. HALLIDAY, Scotland. British Airborne Light Artillery. Killed in action at Arnhem, Holland, September, 1944.
     PRIVATE JEREMY LEONARD, Montclair, New Jersey. United States Army Medical Corps. Killed in action in Germany, November 16, 1944.
     SERGEANT ARTHUR LESLIE EVENS, Benton, Alberta, Canada. Royal Canadian Air Force. Killed in action over Belgium, January 14, 1945.
     PRIVATE FIRST CLASS CARL LAND HANSEN, Philadelphia, Pa. United States Army. Killed in action on Western Front in Europe. January 17, 1945.

422





     OUR MEN AND WOMEN IN THE SERVICES.

     AUSTRALIA.

Heldon, Tpr. Lindthman,
Heldon, F/O Norman,
Heldon, F/O Sydney,
Kirsten, W/O Theodore,
Taylor, Sgt. Thomas D.

     CANADA.

     Kitchener.

Bellinger, F/Lt. Alfred G.,
Bellinger, Wren Elaine,
Bellinger, Leigh R., W/T,
Bellinger, Pvt. R. Paul,
Bond, P/O A. Thomas,
Bond, P/O J. W.,
Bond, Sgt. Lillian D.,
Dicken, Sapper W. J.,
Evens, Tpr. John, Honorably discharged,
Evens, F/O Reuben J.,
Evens, Gnr. Robert A.,
Glebe, Sgt. Donald G., Released,
Glebe, Pvt. George Theodore,
Hasen, Sgt. Alfred H., Released,
Heinrichs, Sgt. Henry, Honorably discharged,
Heinrichs, Sgt. Philip O.,
Hill, P/O. Leonard E., Released,
Hill, F/Sgt. Murray E.,
James, Pvt. Cecil J.,
Knechtel, Lt. Robert G.,
Nail, Sgt. Keith E., Released,
Roschman, O/Smn Richard,
Honorably discharged,
Schnarr, Gordon, A.S.,
Schnarr, F/O Joffre G.,
Schnarr, Lt. John G., Honorably discharged,
Scott, Pvt. Herbert G.,
Scott, Pvt. Joseph P., Honorably discharged,
Steen, F/O A. Howard,
Steen, Sgt. George K., Honorably discharged,
Stroh, A.C. 1 Leon F.,

     Toronto.

Anderson, A/B Robert P.,
Bellinger, Sgt. Pilot Donald F., Demobilized,
Bellinger, F/O John H.,
Campbell, Lieut. Stella, W.R.C.N.S.,
Carter, F/O Orville A.,
Fountain, Sgt. Arthur A.,
Fountain, S/Sgt. Thomas J.,
Jesseman, Dvr. Edward,
Jesseman, L/Cpl. Leonard,
John, L.A.C. D. Haydn,
Longstaff, Rfm. Fred M.,
Parker, F/Lt. Sydney R.,
Raymond, Cpl. John E.,
Richardson, L.A.C. David K.,
Scott, L/Bombdr. Bruce H.,
Scott, Lt. Ivan R.,
Scott, F/O Robert G.,
Strowger, Mrs. Arthur R.
White, Pvt. Charles B.,
Woofenden, Pvt. Richard J.

     Elsewhere in Canada.

Anderson, Bandsman Frank H.,
Evens, Pvt. Clifford, Ontario.
Evens, F/Sgt. Norman W., Alberta,
Evens, A.C. 2 W. E.,
Evens, Pvt. Wilfred, Ontario, Honorably discharged,
Frazee, Cpl. John E., B. C.,
Frazee, L.A.C. Keith I., B. C.,
Funk, A P/O Henry, B. C.,
Funk, Sgt. Jack, Released,
Hamm, L/Smn. Harold E., Ont.,
Hamm, John E., C.S.N., Ont.,
Miller, A.W. 2 Leona J., British Columbia, Honorably discharged,
Nickel, Sgt. A. M., Sask.,
Starkey, Sig. Healdon R., B. C.,
Stewart, L.A.W. A. Elsie, Honorably discharged.
Stewart, Cpl. Walter E.,
Sutherland, Sgt. A. Percy,
Timmins, Pvt. James H., P. Q.


     ENGLAND.

Appleton, Eric D.,
Appleton, Dvr. Roy,
Boozer, Cftn. A. E.,
Boozer, L/Sgt. Donald,
Briscoe, Miss Irene G.,
Caldwell, Lieut. William T.,
Clennell, A.C. 2 Gordon,
Cooper, Sgt. Garth,
Dale, Tpr. Keith B.,
Dawson, F/O Geoffrey P.,
Finley, L.A.C. H. Michael,
Greenhalgh, Sgm. Colin M.,
Hugil, L/Bdr. Thomas D.,
Jones, L.A.C. 2 Harold C.,
Lewin, Sub. Lt. John,
Lewin, Olive, N.A.A.F.I.,
Lewin, C.P.O Ronald,
McGill, A/B Andrew J. J.,
Morley, F/Lt. H. Keith,
Morris, Capt. David,
Motom, Tpr. Alvin,
Motom, Lt. John,
Notermans, Helene J., A.T.S.,
Tilson, Sgt. B. V.,
Tilson, 2nd Lt. R. J.,
Tinker, Harry, Honorably discharged,
Wareing, Lt. Philip F.,
Waters, A.C.W. 1 Beatrice A.,
Waters, Lt. Comdr. Gilbert O., Honorably discharged,
Waters, Lt. Michael T.,

423



Waters, Tpr. Philip A.,
Waters, A.C. 2 Ronald D.,
Waters, A.C.W. 1 Sylvia M.

     SOUTH AFRICA.

Bamford, Pvt. Frank D.,
Braby, Capt. Horace C.,
Braby, Lt. J. Septimus,
Buss, S/O M. Alice,
Buss, Cpr. Bryan H.,
Buss, Tpr. Delville C.,
Buss, Pvt. Ronald W.,
Churches, A/M J. A.,
Cockerell, A/M Dennis,
Cockerell, Sig. John,
Cockerell, Cpl. Neville, Cockerell, A/Cpl. Peter,
Cockerell, Cpl. P. Graham,
Cowley, Lt. Robert W.,
Cowley, Sgt. W. S.,
De Chazal, L/Cpl. D. Suzanne,
De Villiers, Gnr. D. B., Honorably discharged,
Fraser, Cpl. R. F.,
Gardiner, Lieut. J. O.,
Gibb, Air Sgt. J. E., Honorably discharged,
Hammond, Lieut. A. N.,
Hammond, Lieut. Harry B., Indefinitely released,
Hammond, Sgt. V. R.,
Howson, Major Maurice G.,
Lowe, A/P (p) John,
Lowe, P/N Miss S. F., Honorably discharged,
Lowe, Lt. Col. Walter G.,
Lumsden, P/N Miss B. Penelope, Honorably discharged,
Lumsden, Lt. F. H. D.,
Lumsden, Cpl. John M.,
McClean, Sgt. Major A. P. D.,
Parker, Gnr. Clive S.,
Parker, Cpl. S. F.,
Pemberton, W.O. II G. Guy,
Richards, Pvt. Walter, Honorably discharged,
Ridgway, Cpl. A. E.,
Ridgeway, Lt. Brian M.,
Ridgeway, Cpl. Colin B.,
Ridgway, Lt. Colin O.,
Ridgeway, Cpl. C. R.,
Ridgway, Cpl. Durham,
Ridgeway, Sig. G. M., Ridgway, Cpl. H. A.,
Ridgway, A/M. L. A., Honorably discharged,
Schulz, Pvt. C. D.,
Venton, L/Cpl. Keith G.
Wood, Sgt. Mary Leonie.

     UNITED STATES.

     Bryn Athyn.

Alden, T/3 Guy S.,
Alden, Pfc. Helen B.,
Alden, Pfc. John H.,
Alden, Pfc. Karl R., Jr., Honorably discharged,
Alden, Pfc. Robert,
Alden, Sgt. Theodore S.,
Alden, William B., S. 3/c,
Allen, Cpl. Ralph E.,
Asplundh, Pvt. Edw. Boyd,
Behlert, T/5 Harris L.,
Behlert, Pfc. Thomas L., Honorably discharged,
Bostock, T/5 Conrad,
Bostock, Lt. Edward C., Jr.,
Bostock, Pfc. Robert M.,
Brown, T/5 William E.,
Caldwell, Jeannette P., A.R.C.,
Carpenter, Lt. Philip S. P., U.S.N.R.,
Carswell, Elaine, S.K. 2/c,
Carswell, Pvt. Louis D.,
Childs, Edith W., A.R.C.,
Cole, Pfc. Dandridge M.,
Cole, Capt. William P.,
Conner, Pfc. Wilson Bennett,
Cooper, Pvt. Denis,
Cooper, Pfc. Geoffrey,
Cooper, Colonel Philip G.,
Cooper, Lt. Rey W., Honorably discharged,
Cooper, Cpl. Theodore F.,
Cowley, Sgt. William J.,
Cranch, Pvt. Ruth,
Cronlund, Lt. Elizabeth G.,
Cronlund, Lt. Philip R., U.S.N.R.,
Cross, Lt. (j.g.) Edgar G., II,
Daly, Lt. Jean,
David, Dandridge M. K., S. 2/C,
David, Ensign Warren,
Davies, S/Sgt. John G.,
Davies, Sgt. Philip T.,
Davis, Joan, A.M.M. 1/c,
Davis, T/4 Richard L.,
De Charms, Capt. Richard, U.S.N.R.,
Deigendesch, Paul H., S 3/c,
De Maine, Lt. Henry M., Jr.,
De Maine, S/Sgt. Robert E. L., Honorably discharged,
Doering, Capt. Andrew A.,
Doering, Major John A.,
Doering, Lt. Karl W., U.S.N.R.,
Dunlap, Lt. (jg) Henry R.,
Echols, Lt. John C.,
Edmonds, Ensign Donald,
Field, Captain George A.,
Fine, Pfc. Raymond F.,
Finkeldey, Pfc. John F.,
Finkeldey, Lt. Philip,
Gansert, T/5 Otto Gideon,
Genzlinger, Robert G., R.T. 2/c,
Glebe, Ian, S 3/c,
Glenn, Lt. Alfred M.,
Glenn, Lt. Ernest Bruce,
Gyllenhaal, Cpl. Charles P.,
Gyllenhaal, Lt. Hugh A.,
Gyllenhaal, Lt. (jg) Leonard E.
Gyllenhaal, Peter R., S. 1/c,
Hamm, Lt. Linda,
Heaton, S/Sgt. George B., Jr.,
Heaton, Pfc. M. Claire,
Heilman, Anthony W., Ph.M. 1/c,
Hilldale, Pvt. James D.,
Hilldale, Cpl. Thomas A.,

424



Homiller, Lt. William,
Howard Ensign John,
Hyatt, S/Sgt. Edward D.,
Hyatt, Lt. Kent,
Johns, Lt. Col. Hyland R., Honorably discharged,
Johns, Hyland R., Jr., S 2/c,
King, Pvt. Louis, Honorably discharged,
Kintner, Lt. Col. William R.,
Larson, Pvt. Fred A.,
Lyman, Russell S., C.M. 1/c,
Mansfield, Pvt. Robert R.,
Nilson, Capt. Gunnar N.,
Odhner, T/5 David S.,
Odhner, John Durban, A.S., Honorably discharged,
Odhner, Julian H., S. 1/c,
Odhner, Lt. Loyal Daniel,
Odhner, Oliver R., E.M. 3/c,
Odhner, M/Sgt. Ray S.,
Odhner, Lt. Sanfrid E.,
Olds, Jonathan, R.T. 1/c,
Pendleton, Pvt. Dandridge,
Pitcairn, Lt. Garthowen,
Pitcairn, Cpl. Joel,
Pitcairn, C/M John P.,
Pitcairn, Ensign Lachlan,
Pitcairn, T/5 Michael,
Pitcairn, Lt. Nathan,
Potts, Lt. John W., Honorably discharged,
Powell, Capt. Oliver I.,
Price, Donal, F. 1/c,
Redmile, Pvt. Thomas, Honorably discharged,
Rose, Lt. John W.,
Rose, Pvt. Roy H.,
Rose, Sgt. Stanley A.,
Rosenquist, Cpl. Henry,
Schiffer, Sgt. Charles, M.,
Schnarr, Lt. Arthur W.,
Schnarr, Donald B., B.M.,
Schnarr, Pfc. Eugene C.,
Schnarr, Lt. Kathleen A.,
Schnarr, Ronald, S.F. 3/c,
Simons, Lt. David R.,
Simons, Lt. Hilary Q.,
Smith, Clyde K., A.S.,
Smith, Gaylor F., R.M. 3/c,
Smith, Sgt. Gordon B.,
Smith, Pfc. Ivan K.,
Smith, Sgt. Oliver Minard,
Smith, Virginia,
Smith, S/Sgt. Weston L.,
Synnestvedt, Cpl. Fred H.,
Synnestvedt, Lt. Huard I.,
Synnestvedt, John T., A.S.,
Synnestvedt, Sigfried, E.M. 2/c,
Umberger, Grant, A.S.,
Walter, Elizabeth, S.K. 1/c,
Walter, Capt. Robert E., Honorably discharged,
Walter, T/5 Wm. H. S.,
Wells, Muriel,
White, Lt. Harry J.
Yerkes, Pfc. Earle.

     Chicago and Glenview.

Alan, Pvt. John D.,
Anderson, Sgt. Edward C.,
Anderson, Cpl. Irving,
Anderson, Cpl. Roland,
Barry, James F., MoMM 1/c,
Barry, Sgt. John E.,
Brewer, Pfc. Winton I.,
Brown, Pfc. Robert E.,
Burnham, Edwin, C. Sp., A.C.R.T., Honorably discharged,
Burnham, Pfc. Roy M.,
Carlson, S/Sgt. Robert F.,
Cole, S/Sgt. Harold F.,
Cole, Sgt. Louis S.,
Fuller, George, C.P.O.,
Fuller, Cpl. William,
Gladish, Lt. Donald G.,
Gladish, Pvt. D. Philip,
Gunsteens, T/3 Edmund Y.,
Hager, Pvt. Werner,
Henderson, Marcia,
Holm, Pvt. B. David,
Holmes, Harvey J., C.P.O.,
Holmes, Cpl. Kenneth,
Holmes, T/Sgt. Leslie B.,
Junge, Lt. Carl F., Honorably discharged,
Junge, Lt. Helena M.,
Junge, Ensign Ralph,
Junge, William F., Cox.,
King, M.T./Sgt. John B. S.,
Kuhn, Capt. Raymond T.,
Lee, T/5 Cedric F.,
Lee, T/Sgt. Harold,
Lee, Pfc. Raymond E.,
Lehne, Lt. Stanford, U.S.N.R.,
McQueen, Pvt. Benjamin B.,
McQueen, Pvt. Daniel B.,
McQueen, Lt. Kenneth,
McQueen, Muriel,
Melzer, Pfc. James,
Melzer, Pvt. Philip,
Melzer, Sgt. Roger,
Nelson, Lt. Gerald F.,
Pollock, Lt. Robert T.,
Reuter, Lt. Warren A.,
Rydstrom, Lt. (jg) Hubert O.,
Rydstrom, Major Jean F.,
Scalbom, P. Jane, A.R.C.,
Smith, Capt. Arnold M.,
Smith, Lt. Edmund G.,
Smith, Gloria J., Sp. T. 2/c,
Smith, Renee, Sp. (S) 3/c,
Starkey, Pvt. George C., Honorably discharged,
Wille, Lt. G. King.

     Michigan.

Birchman, Cpl. Owen R.,
Bradin, Pvt. Leo R.,
Childs, Pfc. Geoffrey S., Jr.,
Childs, Sgt. Walter C.,
French, Arthur W., W.O.,

425



French, Gerald M., G.K. 1/c,
French, Robert H., G.M. 3/c,
Lindrooth, M/Sgt. John F.,
McCardell, Pfc. Willard B.,
Peterson, Pvt. Philip H., Honorably discharged,
Peterson, Warrant Officer Wm. F.,
Walker, Ensign Marvin J.,

     Philadelphia.

Cranch, Eliot, R.T. 1/c, Honorably discharged,
Glenn, Pvt. Curtis R.,
Gushea, Lt. Clara H.,
Iungerich, Alexander, CPhM.,
King, Lt. Cedric S.,
Packer, E. W. Jr., G.M. 3/c.
Packer, Pfc. Robert E.,
Synnestvedt, Richard, S 2/c,
Von Moschzisker, Lt. Michael,
Westacott, Ensign Ethel B., Honorably discharged.
Williamson, Arthur B., Spec. Serv. Officer, U.S.O.

     Pittsburgh,

Acton, Pvt. A. Gareth,
Alden, Lt. Gideon T.,
Blair, S/Sgt. James E. Jr.,
Blair, Robert H., S. 2/c,
Brown, Lt. George P., Jr.,
Conn, Daniel L., S 1/c,
Ebert, Lt. Charles H., Jr., U.S.N.R.,
Heilman, Capt. Marlin Grant,
Horigan, Pfc. Walter Lee,
Iungerich, M.T./Sgt. Stevan,
Lechner, Lt. Frederic B.,
Lindsay, Major Alexander H.,
Lindsay, David P., S 1/c,
Lindsay, John G., S 2/c,
McGaffic, Lt. H. R.,
Pendleton, Lt. Philip C.,
Schoenberger, Capt. Ulrich,
Schoenberger, Lt. (j.g.) Walter S.,
Stein, Cpl. Frank.
Uber, Ensign Arthur E., Jr.,

     Elsewhere in the United States.

Acton, Sgt. Stephen, New York.
Acton, Pvt. William H., New York.
Anderson, S/Sgt. Walter I., New Jersey.
Beal, Dale E., G.M. 1/c, Iowa.
Brickman, Sgt. Elmer G., Texas, Honorably discharged,
Bruser, Lt. Henry B., La.,
Bundsen, Ensign Jerome, Calif.
Caldwell, Dawn, New Mexico.
Caldwell, Cpl. Neil V., New York.
Coffin, James Price, H.A. 1/c, Minn., Honorably discharged,
Coffin, Capt. Roscoe T., Maryland.
Cooper, Lawson P., F.D., A.R.C., Calif.
Cracraft, Pfc. C. H. Jr., Illinois.
Cranch, Ensign John E., N. Y.
Cranch, T/Sgt. W. E., Penna.
Crockett, Lloyd, A.S., Georgia.
Curtis, Lt. Mark T., Calif.
Davis, Lt. Charles F., Calif.
Davis, T/Sgt. Edward A., Calif.
De Maine, Capt. Philip B., Ohio,
Denys, Sgt. Raymond, Georgia.
Doering, Lt. Edward, Wayne, Texas.
Dykes, G. Guthrie, S 2/c, New York.
Echols, A. M. Jr., S 1/c, Alabama.
Echols, Pvt. L. Mgill, Ala.
Echols, Russell F., A.S., Calif.
Glenn, Theodore S., S. 2/c, New York.
Grant, Major Fred M., Washington, D. C.,
Griffin, William T., E.M. 1/c, South Carolina.
Gruber, T/Sgt. John W., South Carolina.
Halterman, Pfc. J. Douglas, N. Y.
Hollem, Howard R.,
Ingersoll, Frank, F. MoMM 3/c.
Jackson, Russell S., S 1/c, Calif.
Joy, Lt. M. Fergus, Calif.
Kahmar, Pvt. George R.
Leonard, William, A.S., N. J.
Linaweaver, Pearl, A.M.M. 1/c, N. J.
Merrell, Sgt. Frederick, Calif.
Merrell, Pfc. Stanley, Calif.
Moorhead, Pfc. Donald, Washington, D. C.
Nail, S/Sgt. George U.
Needer, Pvt. John H., Baltimore, Md.
Norris, John R., S 1/c, Ohio.
Posey, Lt. John A., Alabama.
Reuter, Lt. Marjory B., New York, Honorably discharged,
Rhodes, Leon S., S. 3/c, N. Y.
Rott, Sgt. T. F., New York.
Schoenberger, Herbert N., Jr., S 1/c, Louisiana.
Smith, Lt. Robert P., Allentown, Pa.
Smith, Sterling R., C. Sp. (Y), Georgia.
Snyder, Donald, A.M.M. 1/c, Ohio.
Snyder, James E., U.S.N.R., Ohio, Honorably discharged,
Soneson, S/Sgt. Carl G., Erie, Pa.
Soneson, L. R., R/T 2/c, Erie, Pa.
Stebbing, Major Philip, Washington, D. C.
Stockham, Grant, S. 2/c, Georgia.
Storey, S/Sgt. Ferrell A., Alabama.
Toedt, Sgt. Harry K.
Umberger, Margaret, Maryland.
Waddell, Pvt. Seid, Arizona.
Weber, Sgt. Allen.
Wheeler, Sgt. Thomas W., Georgia.
Wilde, Commander John, New York.
Wille, Pfc. John H., Ohio.
Wilson, Joaquin C., Jr., E.M. 1/c, Missouri.
Wilson, John E., Ensign, U.S.M.S., Missouri.

426


CHURCH NEWS 1945

CHURCH NEWS       Various       1945

     NORWAY AND SWEDEN.

     June 26, 1945.-Though the world has been full of events, there has not been much church news to report from here. The work in Sweden has been going on in its usual way, though external conditions have made missionary work more difficult, and it has not been possible to visit Norway since the time of the German invasions.
     Twice I was refused permission to go to Oslo, and then I gave up the idea of trying any more. The only thing that could be done was to exchange letters with the friends there, and to send them sermons,-copies of those which had been preached in Stockholm, for use every Sunday when our people in Oslo met. They also met sometimes in the evenings but the dark nights made it hard to do so. They kept up their courage in spite of the many difficulties. It was especially hard to get food, even fish in a country otherwise so rich its that food, as the Germans seized everything. There was also a lack of food. And there was always the danger of what the oppressors would do.
     Miss Anna Boyesen, who is over 80 years of age, wrote to a friend in Norway about her rather critical opinion of the Nazis. This was cited, and her name mentioned, in a letter to me from that other person, who did not realize the danger of doing so, as he thought better of the Germans. This quotation would have been enough to have that old lady cast into prison, but in the Lord's Providence the letter was not opened by the censor. In fact, it was the only letter mailed to me from Norway during all those years that was not opened!
     So far as I know, all our people in Norway have been safe during those terrible years all except one, Miss Sigrid Heide, a member of the General Church. She was one of those who worked for the freedom of her country, and she was caught by the Germans and sent to prison. For the first eleven months she was alone in a cell at Grini; then for four months she and an insane woman were imprisoned together in a cell at Mollergaten 19 in Oslo. She was then sent to Germany, and placed in a concentration camp in Rayensbruck, being kept there until February of this year, when she and 2,000 others were sent to Mouthasen, near Linz, Austria.
     On the 2d of April this year, a man came running to the camp, and cried: "All Norwegians out!" Cars of the Swedish Red Cross were wanting. The Norwegian women wept for joy when they saw the Swedish flag and were greeted with a friendly "Good evening" by Swedish men "with quiet voices." The German commander had not been willing to release them, and at first dented that there were any Norwegian women in the camp. But the Swedish doctor had a complete list of the names of all in the camp, and insisted upon the release of the Norwegians. Finally, after two or three days, the German commander had to yield. Apparently his idea was that no one should leave the camp alive. Miss Heide was then brought to Sweden with the rest, and here she remained for some weeks before she could get home to Oslo.
     "What we suffered during those years was inhuman," she said. "I suffered tortures at the nightly questionings when they wanted me to give them the names of my accomplices, but I did not betray anyone.

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But I could not help crying out, 'O Lord, help me!' They answered: 'No, my little girl, God the Father cannot help you now.' I said: 'I understand that you do not believe in any God, behaving yourselves as you do.' Then they looked away. I wonder that I could stand it all; and worst of all was to see the others suffer. But not for a minute have I regretted that I took part in the fight for freedom. If I had a hundred lives, I should give every one of them for the continual fight against violence, unrighteousness, falsehood-against everything which Nazism has proved itself to stand for. The Lord has helped me through it all. Without His help I would have become insane, seeing such unheard-of and unbelievable sufferings. The New Church has helped me through. My faith has never been absent. It was easier to feel the nearness of God when I was alone in a cell than when in a camp with 40,000 women."
     It may he necessary for me to wait until autumn to go to Norway to take up the work again. In Sweden there are 50,000 Norwegians who must be sent back to their own country; and in Norway there are great numbers of Russian prisoners and Germans who will be repatriated through Sweden. Traveling will be difficult for some time to come.

     Stockholm.-The society here has not increased much in numbers during the war, but this year we have received four new members, three of these being men. The society in Gothenburg has received a whole family, consisting of husband and wife and two young girls. A number of little children have been born to our young married couples.
     Mr. Sandstrom has been in military service for three months, but he is now free.
     I have made a new translation of the work on Heaven and Hell, which was greatly needed. And it has been published by war bookroom, in spite of much bitter opposition on the part of the publisher of the old translation, who considered the matter only from the point of view of competition and rivalry. The new translation has been very well received by several of the big daily papers, and in one year we have sold more of this work than for the last ten years or more. We shall send copies to Bryn Athyn as sot n as the mails will allow.
     On June 19 we met, as we have been accustomed to do, in the garden of my home at Appelviken, where a Message from the Bishop was read and much appreciated. Afterwards I gave a talk, not only on the subject of the celebration of the day, but also on the present situation in the world, based on the description of Assyria and the deportation of the Israelites to Assyria. This was followed be a lively discussion. Mr. Sandstrom was at Jonkoping with our people there. He and his family still spent the summer there.
     We are looking forward to a new beginning of the activities of the church in both Norway and Sweden next autumn.
     GUSTAF BAECKSTROM.


     HOLLAND.

     Mr. Emanuel Francis has written to Bishop Acton, giving an account of conditions in the Society at The Hague. His letter has been placed at our disposal, and we print it herewith:
     "Dear Bishop:
     "It was a great and agreeable surprise to receive your telegram after having been cut off from the whole world for so many years; it is a great satisfaction for us that the contact with you is now restored.
     "Fortunately all are alive and in good health, although we have all suffered under the oppression of the Germans. Especially in the last six months the inhuman treatment was hard to stand. The administration of our country has been completely destroyed. The economic and food condition of our people has intentionally been brought into a miser able state.

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The public means of traffic, industry and business matters have almost been stopped. A great part of our agricultural districts has needlessly been inundated. The livestock of cattle (cows, horses, pigs) up to fifty per cent has been stolen by the Germans. The poultry has been slaughtered, leaving a balance of only eight per cent.
     "Our people, especially those in the three West Provinces, were starving, and many died from hunger. The calorie value of our food was reduced to 400 calories a day per person, whereas the requirements of a man, even though he is not working, are 2,000 calories a day. Moreover, we lacked all the comforts of life. Indeed, the misery was great; our people was in tremendous indigence. There was scarcely any bread, potatoes, milk, meat, and all other kinds of food. We had, literally, a lack of everything. No gas, no electricity, no coal, no water, no wood. All the trees in the streets and squares in The Hague and its surroundings were cut down by the people for firewood. The town is wholly barren, and has a shabby aspect. The public utilities have almost all been stopped, since nearly all the male laborers were deported as slaves to Germany. Nobody was safe from being killed, deportations, prisons or concentrations camps. All liberty was taken away. Thousands of people have been executed or murdered on account of patriotic deeds. The situation of our country became indescribable.
     "The Lord has perceptibly protected us personally. Fortunately we are in good health, although very slim. My wife is emaciated, but my daughter's weight is about the same as before the war.
     "On the other side, whole districts of The Hague and Seheveningen too are very badly damaged, bring pulled down and destroyed by the Germans for the building of fortresses, and the same applies to the beach also. Through the bombardment of the district where Miss Helderman lived, she has lost all her possessions,-home, furniture, and most of her clothing. We took her into our house, and she is still with us.
     "Our Society life was not easy. Some of our members were evacuated to other parts of the country. Miss J. P. Vincent died on the 27th of January, 1942.
     "The difficulties of transport-there were no trains, no buses or taxies-caused our meetings to be reduced to family worship in our home. They were held every Sunday morning, and a lecture once a week so long as the Germans permitted us to go home at ten or eleven o'clock. But during the last six months we could not go out after eight o'clock in the evening, and so it became impossible to continue these lecture evenings. Our family worship had an attendance of about six or seven people. But our regular meetings gave us a close contact with the Heavenly Doctrine, and also spiritual comfort during our severe circumstances.
     "Now it is all over. We are free! We can say whatever we like, walk, go house, read, hear, and so on-what we want! It is still unbelievable for us. It is like a dream. Yet it is true that we are free!
     "Just today the post communicating with America is permitted again, and I use it immediately to express my gladness for the receipt of your very welcome cable.
     "On the Nineteenth of June we were together in our home, and I had the opportunity of reading to our Members, as many as could be present, your sympathetic wishes for the welfare of our Society.
     "We hope that you will accept the good wishes of all of our Members to you and the friends in the Church at Bryn Athyn, especially our heartfelt greetings to Bishop do Charms and Mrs. de Charms, and Dr. Iungerich and Mrs. Iungerich.
     "God may bless you all!
     "I remain, dear Bishop, with the heartfelt greetings of my wife, daughter and myself, to you and the best wishes for your welfare, as always, your faithful friend in the Church,
     "Yours very sincerely,
          (Signed) "EMANUEL FRANCIS." Rijswijk, Z-H, June 26, 1945.

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     LONDON, ENGLAND.

     Michael Church.

     July 17, 1945.-Whilst all freedom loving peoples in the world were celebrating, each in their own way, the end of war in Europe, the members of Michael Church met together on May 9 and with glad and grateful hearts took part in a Service of Thanksgiving. Seldom has music in that little building been given more meaning. Voice and heart seemed as one that day. Happy faces young and old. Surveying the crowded gathering, involuntarily one's mind traveled hick to that Sunday, September 3, 1939 seeing again the mere handful of worshipers- and, in the sombre unreality of that day, hearing for the first time the eerie wail of the siren.
     But now in a sermon worthy of the occasion, our pastor took his text from the Psalms-"Not unto us, O Lord, not unto us, but unto Thy name give glory, because of Thy mercy and Thy truth," showing how true gratitude springs from an acknowledgment of the guidance and providence of the Lord, and shows itself in a rededication to further efforts of me to the Country and to the Church. The singing of our own and the American National Anthems brought to a close this long to be remembered service.
     With a good deal of the spirit of V-E Day spilling over into later events, New Church Day was celebrated with more than usual fervor. Realizing that an Assembly, in the pre-war sense of the term, is impossible this year, London and Colchester determined to put all their efforts into the June 19th celebrations.
     London's, held on Saturday and Sunday, June 16 and 17, made a record in numbers. Lovely weather added to the jubilatory spirit. Fifty-four persons, with more friendliness than dignity, just managed to sit down to the supper table. And, in spite of the fears of the catering committee-for the food situation is more of a problem than ever lately-made a very good meal indeed. Wine, served for the first time since the war began, added to the "Assembly" sphere by making toasts possible; and the sight of friends from Colchester and elsewhere raised hopes of many and bigger meetings in the future.
     As a fitting prelude to the formal program, Mr. Acton read the inspiring Greeting from Bishop de Charms on this first peacetime June 19th. Then, as toastmaster, Mr. Acton introduced the subject of the evening,-The Growth of the Church. Six speakers with a time limit of five minutes, read papers on various phases of the general them-Growth though Worship-through Instruction-through Education-through Accessions from Outside-through a Center-and finally through a Society; this last being given by Colchester's pastor, the Rev. Martin Pryke. This was a pleasant and valuable way of discussing a subject as which, dear to all New Churchmen must surely hare greater significance with the advent of Peace. Interspersed between the papers, songs from Miss Gabrielle Howard and from the "Howard Quartette" delighted with their customary charm.
     The Service on Sunday was perhaps the culminating period of the weekend. As many people remarked, it had a real Assembly sphere. The Rev. Martin Pryke preached, and the Holy Sacrament was administered to forty-eight persons. The service was attended by seventy-four persons, including children and a large percentage stayed on to take a picnic lunch in Dulwich Park.
     Here, under brilliant sunshine, there were cricket, ball games and, later, tea served under the trees. Pictures to remember were the two pastors urging their respective teams; Mr. Acton fielding and thoroughly enjoying it; and the small boy who, with a gravity worthy of Lords', knocked up five runs for his side.

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Like all pleasant things, the weekend full of joy and gratitude for this first happy June 19th came to an end though some had the pleasurable anticipation of Colchester's celebration as a reminder of more to come.
     A Victory Party, held on July 3, is the herald, we hope, of many social events in the near future. Great efforts had been made to organize the affair in the spirit of Victory. Posters, arranged by Mr. Acton, described pictorially some of the peacetime joys expected in the (not too distant?) future. Flags and flowers, and tin hats arranged as hanging baskets with floral decorations of red, white and blue, made the place gay. A special feature was a display of artistic talent by some of our own lads,-drawings inspired chiefly by the war by F/O Geoffrey Dawson, and a painting of "Monty" by A/C Gordon Clennell. Mr. Acton's program of warlike games taxed our wits and kept us busy. And when we wished for relaxation there was always some singing around the piano, including F/O Norman Heldon, from Australia, leading "Waltzing Matilda."
     Though we would have liked to have welcomed our own boys home at this Party, and were only able to do so to one-Geoffrey Dawson-there were some happy compensations. Two South African ex-prisoners of war, Cpl. Colin Ridgway and Sig. Ginty Ridgway, got a particular welcome. And Mrs. Viola Ridgway and family of three, en route from Durban to the States, came specially from Colchester for the occasion.
     Just one shadow crosses the sunshine of this report. Those friends of ours ha the Forces-from Australia, Canada, the United States, and elsewhere-are nose leaving us one by one, some for home, some far further service abroad. Their frequent visits had become the happiest feature of the war years, linking us with other societies of the Church. In these pages let it be recorded in print- what many have expressed in words-how much we have gained by their presence, how loath we are to lose them, and how we wish them all a speedy and happy return home.
     So much space has been given to the major events of this review that little can he said of other items. But it should he noted that, since the weight of war has been lifted, a quite invigorating current of activity circulates through the Society, auguring well for the future. The Women's Guild "Bring and Buy Sale" and Mrs. Cooper's Whist Drive show that all are anxious to get together and actively work for the Church.
     In concluding, let it be added that the Society warmly welcomes a new member, Mr. Robert Bruell, whose baptism took place at the Sunday service on May 27.

     EDITH ELPHICK.

     COLCHESTER, ENGLAND.

     July 24, 1945.-Our April monthly social was a marked occasion. Most of the members of the society had assembled to congratulate and wish Mr. and Mrs. Sanfrid Appleton continued happiness on their Silver Wedding Anniversary, which they had celebrated a few days before. After a toast to "The Church" our pastor made some very suitable remarks, and presented them with a silver sugar bowl and also flowers to Mrs. Appleton. Then all toasted their health and happiness, walking round to ring their glasses, and singing. "For they are jolly good fellows" and "May they live in peace and clover." Both Mr. and Mrs. Appleton made fitting acknowledgements.
     Mr. and Mrs. Norman Motum had also celebrated their twenty-fifth wedding anniversary a few months before, but the members of the society had not had an opportunity to toast them so now was the time. We joined in wishing them continued happiness, rang their glasses, and also sang to them. A gift of silver serviette rings was presented, and Mr. Motum spoke in response.

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Their younger son, Tpr. Alvin Motum, was present, being home on sick leave. Several impromptu toasts and songs followed, and a happy time it was.
     V-E Day.-A congregation that filled the church attended a Service of Thanksgiving on the evening of V-E Day. Our hearts were frill of thankfulness to the Lord for His care and protection during the terrible years of the war. Our pastor chose for his text the words of the Psalm, "Not unto us, O Lord, but unto Thy name give glory, because of Thy mercy and because of Thy truth," which made us realize more than ever that we can do nothing of ourselves. His way for us is true peace, if we are willing to be led by Him. Our feelings were almost beyond expression for the great providence, which has guarded us all during those years of earthly danger. A very appropriate ending of the service was the singing of the 19th Psalm. A Victory Social was held later, with games and competitions and singing.
     New Church Day was celebrated on June 25 and 24. About sixty persons, including twenty visitors and some non-resident members, sat down to an almost peacetime banquet meal. It was a great joy to us to see so many around our tables again. Mr. Colley Pryke was toastmaster, and the subject or "Divine Providence" was the theme of the evening. After the introductory remarks and toasts, very interesting papers were read, as follows: "Divine Providence in the Things of the Church," Rev. A. Wynne Acton: "Divine Providence in Civil and International Affairs," Mr. A. J Appleton; and "Divine Providence in the Life of the Individual," Mr. Denis Pryke.
     A Message of Greeting from Bishop de Charms was then read to us by our pastor, who also read letters he had received from the Rev. Gustaf Baeckstrom and the Rev. Erik Sandstrom. And Mrs. Viola Ridgway, who is now visiting us, brought a message from the Durban Society. Numerous toasts and songs followed, with responses from many speakers. We are grateful for the gifts of food received from our friends across the sea. The evening closed with the singing of the 8th Psalm.
     On Sunday morning the Holy Supper was administered, the Rev. A. Wynne Acton being celebrant. A lovely sphere of unity prevailed. In the afternoon all, young and old, are entertained in the garden of the home of Mr. and Mrs. Colley Pryke. Croquet, tennis and golf were played, and a very delightful time was spent. The weather was ideal. In the evening. Mr. Stanley Wainscot gave us a very interesting paper on "Miracles and Signs," which was followed by questions and comments. The singing of the 9th Psalm brought to a close a memorable and most happy celebration.
     EDITH M. BOOZER.

     FALL ASSEMBLIES,

     EPISCOPAL VISITS are planned for September and October as follows:

     BISHOP DE CHARMS, leaving Bryn Athyn on September 24, will visit the Northern Ohio District, Detroit, and Canada.
     Bishop Acton, early in October, will visit the Chicago District, Cincinnati and Pittsburgh.
     Dates will be announced in the October issue.

     CHARTER DAY.

     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 Friday and Saturday, October 19 and 20, 1945. The Program:
Friday, 11 a.m.-Cathedral Service, with an Address by the Rev. Alan Gill.
Friday Afternoon.-Football Game.
Friday Evening.-Dance.
Saturday, 7 p.m.-A Banquet in the Assembly Hall. Toastmaster, Mr. Robert E. Synnestvedt.
     Arrangements will be made for the entertainment of guests, if they will write to Mrs. V. W. Rennels, Bryn Athyn, Pa.

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PROTECTION OF INNOCENCE 1945

PROTECTION OF INNOCENCE       Rev. HUGO LJ. ODHNER       1945




     Announcements





NEW CHURCH LIFE
VOL. LXV
OCTOBER, 1945
No. 10
     "Whoso shall offend one of these little ones which believe in me, it were better for him that an ass's millstone were hung about his neck, and that he were plunged into the depth of the sea." (Matthew 18: 6.)

     It is generally recognized among those who receive the Heavenly Doctrine that all the uses of the church center around Evangelization and Worship, which are symbolized in the two sacraments, Baptism and the Holy Supper.
     By evangelization, or the spreading of the new Gospel of the Second Advent, is meant instruction in all its forms, public and private. It includes also our own individual reading of the Word and the Doctrine, our attendance at public instruction, our own efforts to convey the doctrine to our children and to others who are receptive, our private thoughts and our social utterances. For all these things go to make up the life of our faith, to which we were pledged by baptism or confession.
     The use of worship, on the other hand, is externally expressed in prayer and humiliation and in acts of piety, which all culminate in the Holy Communion of the Lords Supper, wherein the conjunction of man with the Lords life-giving Presence is ultimately represented by the bowing, not alone of man's will, but also of his very body, to be disposed by the Divine mercy. This is but the external of worship,-the external and befitting sign and seal of sincerity, and the most total acknowledgment of our need to put away pride and conceit and to bring doctrine into life. External worship is genuine from internal worship, which is performed through a life of love to the Lord and charity to the neighbor, a life of daily uses, which inmostly look to the eternal good of human kind.

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     All the actual uses, which the organized body of the church seeks to carry out, refer to Evangelization and Worship. They are uses, which serve to promote the spiritual welfare of its members and participants, its children, and others whom it may reach by the spoken or written word, or may carry in its sphere. But these uses, visibly performed in the present-in these days of small things, in the time of spiritual devastation w-hen the clouds of the last judgment are still lingering over the earth-are of wider significance. They are not done for this age only, but to preserve the seed of the church for future harvests as yet not even sown. They are to perpetuate the revealed secret of life-the law' of charity and rational faith, of spiritual justice and spiritual judgment. And in the meantime, be it remembered that the work of the church transcends this world, and reaches into the world of spirits to affect the states of all who pass the gates of death.
     Surely the uses of the church are not to be measured by the labors of men, nor by their numbers or even their zeal; for spiritual uses are performed only by the Lord, and the church as an institution is but a steward who administers the goods of his Lord. In giving our support to the uses of the church we acquire no merit of our own. For in partaking of its uses we gain more than w-e give. The church is like a treasure hidden in a field, for which a man gladly sells all that he has. It is like a pearl of great price, to which our labor or skill can add no new lustre. The question is not what we can contribute to the church, but whether we shall let its uses die out, as far as they affect us. The church will not die; but its uses may perish amongst us Its presence amongst us is a challenge. For there is no neutrality in the issues which it sets forth. It is the foundation of the future, which we may strengthen or undermine. The Lord, referring to those outside the church, indeed said, "He that is not against us is on our side" (Mark 9: 40) but, speaking to the church, He said. "He that is not with me is against me, and he that gathereth not with me scattereth abroad." (Matt. 12: 30.)

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     Ours, then, is the responsibility. Not that of performing the essential work of salvation which can be done only by the Lord, but that of protecting the Divine uses of the church from ourselves, from the corrupting and disrupting states which we introduce from the world, and from our own ambitions, lusts, or doubts, lest we scatter that which the Lord has gathered together.
     For it might well be said that the primary function of the church is protective. This is the reason why the Lord speaks of the church as a "little flock," or as a sheepfold, which must be guarded. The distinctive love of the church-flowing from a love of the Lord and of the Divine Doctrine-is the love of the salvation of souls, the love of guarding lest evils and falsities infect and pervert, mislead and destroy the spiritual life of men. This love must be present inwardly in everything of the church. It must be the deeper motive for our recurrent efforts to repentance, which is the first of the church with man. For repentance cannot begin from the merely selfish end of procuring one's own spiritual safety: inmostly it must be a concern lest our evils injure the states of others, and thereby obstruct the Lord's work of salvation.
     Without this love of protecting the states of others, even from ourselves, there could be no church. Without it a man is not of the church. For this concern for the salvation of souls is what makes charity spiritual.

     *     *     *

     The Lord, while in the world, spoke this doctrine in parables. On being asked by the disciples who was the greatest in the kingdom of heaven, He rebuked their love of preeminence by setting a child in their midst and saving, "He who shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me." "Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." (Matt. 18: 3-5.)
     Not rank, nor riches, nor wealth of knowledge, or even the longest record of good works performed, can open heaven to men. The essence of heaven is innocence-as pictured in the artless demeanor of a child. "Whosoever," the Lord said, "shall offend one of these little ones who believe in me, it were better for him that a millstone such as is turned by an ass were hanged about his neck, and that he were plunged into the depth of the sea.

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     Here is the law of salvation in its simplest form-in words from which Christians throughout the centuries have drawn instruction and solace, words which false doctrines cannot fully pervert. It is the law of regeneration-that man must be born again, must enter again into the governing quality of childhood, if he is to enter heaven.
     That which is "born again" during the life-long struggles of regeneration is innocence. In modern speech, innocence means only guiltlessness, freedom from sin or blame. But as used in the Writings it means something more; it means "the willingness to be led"-led by the Lord. Innocence is the first stare of the new-born child,-an external innocence based in ignorance. And innocence is also the last state, the goal of regeneration, but now an innocence based in wisdom. Yet at no time is innocence a part of man's own, or of his proprium, but it is a gift from the Lord. It is indeed a renunciation of self-a forgetfulness of self; and., if founded in wisdom, it becomes the acknowledgment from the heart that from oneself one thinks and w-ills nothing but evil and falsity, and that all good and all truth are from the Lord alone. It means the love of the Lord as one's Father, and the desire to follow His call whithersoever it may lead.
     Innocence is the inmost esse of every celestial and spiritual good. It is the receptacle of all the things of heavenly life. If innocence should perish, no love of the Lord could exist among men, no love of the Lord's Word or of His church, and thus no church. Without innocence, there could be no genuine friendship, no love truly conjugial, no true home-indeed, no genuine learning or uses, no stable and progressive human society on earth.
     Innocence is the center and nucleus of every heavenly society. It is the first and the last in all of human life. It is the only thing which rids man of blame or guilt or error, in every stage of life. It is the essential for the wisest sage as well as for the most ignorant gentile; for the youth, triumphant in new found powers, as well as for the man, clear-eyed and purposeful in his search for skill and knowledge: for the old man, bent and weary, as for the helpless babe. It gives to all that plastic docility, that affirmative readiness to be moulded into new forms which make for growth and faith and wisdom and eternal life.

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Innocence is at the heart of all the states of the church.
     What, then, if we should offend against any of these states of innocence?
     The word "offend," in the Lord's expression, "Whoso shall offend one of these little ones," literally means to "set a trap" or "put a stumbling-block." It means taking advantage of innocence, thus to mislead, seduce into evil, and so to scandalize, shock, or pervert. The Lord therefore continues, "Woe unto the world because of offences! For it must needs be that offences come; but woe to that man through whom the offence cometh."
     It must needs be that the child lose his innocence when he enters the struggle for existence, when the ignorance that has sheltered him from the knowledge of evil and deceit departs, and youth pries open the closed doors of the world. It must needs be that childish confidence and trust be shaken by new and enticing experiences. It must needs be that the youth and adult shall become conscious of sin, and shall find that his early idealism and enthusiasm will prove difficult to maintain in the face of cynicism and immorality and brutal competition; and he looks back with impatience and something of shame upon the childish thinking and his infantile trustfulness.
     "It must needs be that offences come-that man, as he comes to know the sorry world around him, meets with many a disillusionment, many blows to his innocence. "But woe to that man by whom the offence cometh!" Woe to him who takes pleasure in introducing innocence into evil or crime, or who laughs when trustful innocence has been trapped and its faith broken down. Even the world about us, which connives at so many evils, would often condemn such a man. For every man can feel, from a perception common to all, that there is in innocence a beauty which nothing else can equal, and which is secretly envied, even by the evil who strive in vain to imitate it.
     But what the world will not realize is that this innocence comes from the Lord as a gift to every man in his infancy-a gift which lingers interiorly in us all, even when the sophistication, prudence and self-consciousness of later life cause it to withdraw from our speech and actions and superficial thinking; a gift 1w which the Lord gives to us the freedom to be reformed and regenerated, and which can and must-be brought back into every state of our natural mind as an inmost fountainhead of our will and thought and life.

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     It is to protect this precious gift of innocence that the New- Church is raised up in the world. All its uses of worship and instruction have this as their end: not. indeed, to perpetuate the ignorance of childhood, but to convert the innocence of childhood into the innocence of wisdom. It is this conversion, which the church must assist-throughout man's life. The wisdom of heaven comes only to those who humble themselves as a little child-not before the world, and certainly not before the evil of the world, but before the Lord, as He is recognized in the uses of life. For such, when they behold a good of love, a noble use, a worthy cause, humble themselves before it and become its servants and ministers; and in so doing they minister to the Lord.
     But it is otherwise if man should look upon uses-even the uses of the church-only as something, which may serve him. Whatever harvests he then might gather from the knowledge of the world or from the truths of the Word, he would grind in the mill of his own self-intelligence into false reasonings which flatter his conceit, satisfy his vanity, and harden his heart to that innocence which is the only power that can resist evil and make his virtues genuine.
     There are especially three evils, which those who are to be of the New Jerusalem must shun and hold in aversion-adulteries, the love of ruling, and deceit. (S. D. 6053.) For these three evils, in all their variant forms, offend against innocence. They not only destroy the remains of innocence in a man, but, so far as they intrude, they disable the church from protecting the tender states of faith and charity, which it seeks to foster.
     The charge is thus placed upon every man of the church to see to it that, whatever states of temptation or doubt may infest him, he may refrain from injuring the innocence of others. This is recognized in the graduated instruction given to children in school and in the home. Premature introduction even into truths-truths too interior for the state-is fraught with the danger of misunderstanding and abuse. And the effort of the church should ever be to feed each state with such truth as can be insinuated without doing violence to the innocence of a former state.

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For innocence is what gives continuity to man's spiritual development.
     For "whoso offends one of these little ones"-whoso scoffs and derides the budding innocence which is the source and soul of all genuine states among men-it were better for him that an ass's millstone were hung about his neck, and that he were plunged into the depth of the sea." His place is not within the church. The sphere of the church must be maintained as the guardian of sincerity and innocence. Lest he become a hypocrite, or profane the holy things of heaven, it were better for him to immerse himself in mundane and selfish affairs and take his millstone with him. For he who despises innocence will at last necessarily be pulled down from spiritual thought and life by the weight of his natural rational, which-self-centered and perverse-will argue in endless circles, and never leave his cherished falsities.
     Nothing is more persecuted, more spurned and tortured, than innocence. Yet nothing is more eternal, or better protected against man's offences. Its influx persists even with an evil generation. It is the universal essence of all human good, although few receive it except while they are unaware. Still, it is not of man. Whoso shall receive one such little child in my name," said the Lord, "receiveth me." It is Divinely Human. It is "the Lamb of God which taketh away the sins of the world." Amen.

LESSONS:     Genesis 3: 1-21. Matthew 15: 1-14. A. C. 9301.
MUSIC:     Revised Liturgy, pages 460, 462, 482.
PRAYERS:     Nos. 99, 100.
LORD JEHOVIH 1945

LORD JEHOVIH              1945

     The expression "Lord Jehovih" occurs frequently in the Word of the Old Testament, but the Hebrew "Adonai Jehovih" is incorrectly rendered "Lord God" in the English Bible, as in Genesis 15: 2, Isaiah 40: 10, etc.
     "Whenever Jehovah is called 'the Lord,' He is not called 'Lord Jehovah,' but 'Lord Jehovih,' and this especially when it treats of temptations, is in Isaiah. 'Behold, the Lord Jehovih cometh in strength, and His arm shall rule for Him.' (40: 10; see 50: 5-7.)" (A. C. 1793.) "He is called 'Lord Jehovih' when supplication is made, by which is signified 'Good Jehovah!'" (A. C. 9167:2.) "Everywhere in the Word, by the Lord Jehovih is meant Jehovah in His Human, who is the Lord our Redeemer and Savior." (Coronis 50.)

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NEW CHURCH AND OUR TIMES OF RECONSTRUCTION 1945

NEW CHURCH AND OUR TIMES OF RECONSTRUCTION       Rev. F. W. ELPHICK       1945

     (Toastmaster's Banquet Address, Durban, Natal, June 19, 1945.)

     On the occasion of the celebration of the anniversary of the Birthday of the New Church, it is our custom to meet together in festive array, and this with a spirit of good with that we may confirm our faith and rekindle the warming sphere of charity. It is an occasion for the happy blending of thoughts, both serious and yet not too heavy, and of thoughts lively and vivacious, yet not too trifling. We are here to learn. We are here to have a good time.
     This twofold nature of birthday honors 10 the New Church is represented in the addresses and speeches that you will hear this evening, and in the toasts and in the songs we sing, upstanding and glass in hand. Indeed, as your toastmaster has already hinted, this form of celebration, as applied to religion, may be unique and somewhat startling to some of our guests. Nevertheless, as there are times and occasions for solemnity, dignity, ritual and sacred ceremony--all a very necessary part of the religious life-so there can be times and occasions for social gatherings in which matters both serious and in a lighter vein can be combined, yet still in the sphere of religion.
     At anniversaries of a secular nature, is it not proper to toast the reigning monarch of a kingdom or the president of a republic? Is it not proper to toast a distinguished guest, or the aims and purposes of an institution? Why not, then, have such forms of respect and of conviviality introduced into meetings of the church? And because the church is a higher form of the neighbor, more universal and above the more confined use and sphere of a country or monarch or elected representative of the people, so it is that those who are of the New Church faith like to express their belief, their faith, their love, in a suitable toast to "The Church-The New Church."

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And this toast is often followed by one to "The King," or "The President," or to "Our Country,"-to whichever, in Providence, one may be bound by nationality, tradition, or circumstance. Then, also, the spirit of good will can be extended in toasts and good wishes to friends present, absent, and across the seas.
     And so again, in this year of grace, and following the great change in European countries marked by V-E Day, when we are gladly welcoming home those who have served their country in distant lands, we celebrate the anniversary of the birthday of the New Church-June 19, 1770,-in our accustomed way.

     *     *     *

     So much by way of introduction. Now to a few thoughts on "The New Church and Our Times of Reconstruction."
     In these, our days, we hear much about Freedom, Order, and Reconstruction. It is said that men and women require a real, practical religion to help them. More and more the realization is growing that "something is wrong." Indeed, this idea is confirmed by those who give thought to the signs of the times, whether their experience has been civilian, military, or naval. Many writers, too, perceive the condition that it is not only a matter of enacting laws and adjusting social and economic relations that is required, but a "complete change of heart." Then, it is said, Christianity will come into its own.
     Such thoughts and sentiments are no doubt true. And we may expect, in the world, after this terrific upheaval in Europe and the East, that there will be experiment, test, trial, and plan. In the domain of science, in the field of art, and in the centers of commerce, there will be many ways and means suggested and practiced, whereby many better states of natural freedom and order will come about. The Christian Church, with its many sects, and as it is today, will endeavor to find spiritual uplift, according to its light. While all these changes are taking place, what about the New Church, which is now entering her 176th year of existence upon earth? What is the place of this New Church? What is the use of this New Church? How does it help in this much-talked-of "reconstruction"?

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To answer such questions we need a far-reaching vision.
     In answering the question, "What is the place of this New Church?", we need a retrospect which carries us back to the beginning of time in this world-"In the beginning." For, according to the Revelation now given to the New Church in "The Heavenly Doctrine," we learn that there have been in this world four Dispensations, and that the New' Church is the fifth and last Dispensation. By a "Dispensation" is meant an administration, a scheme, a plan, a system. As applied to the history of religion, it means an administration, or plan, or governance, which the Divine-The Lord-has provided for the spiritual and natural needs of men through the ages.
     The New' Church Doctrines tell of "Four Ages" or "Churches" which have existed in this world. Their names, of course, are known to many of you. But we very briefly recapitulate. They are: The Golden Age-The Most Ancient Church-referred to in the Scriptures as the "Garden of Eden"; The Silver Age-The Ancient Church-referred to in Scripture as Noah and his three sons (groups of people, not single persons); The Brass or Brazen Age-The Hebrew, Israelitish and Jewish Church-which existed in the world from the time of Eber and Abraham, and even until the veil of the temple at Jerusalem was rent in twain at the time of the Crucifixion, roughly 1950 years: The Iron Age-The Christian Church-from the birth of Christ to the present day. Finally, the New Church, referred to in Daniel as the "Rock" which smote the great image seen by Nebuchadnezzar, its head being of gold, its breast of silver, its belly and thighs of brass, its legs of iron, its feet of iron and clay. And this New Church is referred to many times in the Old Testament, and especially in the New Testament in the visions which John saw when he was in the isle of Patmos, and which are recorded in the Book of Revelation.
     Even a brief sketch of the characteristics of each of these four Churches, or Ages, which preceded the New' Church would take us too far from the main purpose of our reflections at this time. Our brief summary of these successive Ages or Churches must suffice for the moment. But it is this vision of history, as given in the Doctrines of the New Church, that furnishes the answer to the question as to the place this New Church takes in the story of religion.

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     Certainly it should be quite clear in our minds that the Church whose birthday we celebrate this evening is not a sect of people. It is not a sect of the Christian world around us. Yet the New Church is verily Christian. It is a New Dispensation, that is, a new governance of the Lord by means of a new Divine Revelation of and from the Lord. This Revelation is found in the Heavenly Doctrine of the New Jerusalem, given through the instrumentality of Emanuel Swedenborg, who was specially prepared-by birth, heredity, environment, and education to experience a miracle of miracles, namely, to be a citizen of the two worlds, spiritual and natural, at the same time, and be able to write in clear, reasoned statements what he had seen and what he had heard. It is by his hand, as a servant of the Lord, that men on this earth are informed about this New Church, and how- it is referred to and foretold in the Old and New Testaments. Take away these Writings, or Doctrines, or this system of Divine Truth, and we would be quite ignorant of the fact that there is such a thing as this New Church, and of what the Holy City, the New Jerusalem, is and means.
     If, then, we see clearly, and keep the idea well in our minds, that the New Church is not a sect of people, with all their human failings, but a New Dispensation, with a new system of revealed truth to help men and women live better lives, giving them the opportunity to raise their intellects and affections out of the narrow sphere of self-life, self-interest, then we can see why it was that when some minds in this world, a few years after the year 1770, rejoiced over this new Revelation, they formed themselves into an organized group, called the New Church-the Church of the New Jerusalem. To the world this organization appeared as another sect. And it appears to the world today that the New Church is but a sect of Christianity. But the truth is that it is not a sect, but a New Church. The difference is great. And everyone who knows anything about this New Church should perceive the difference, and be able to describe that difference, when the question of sect" arises in conversation. And all this comes under consideration as soon as we inquire as to the place of this New Church in the world today.

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     In defining the location and place of the New Church among men in the world, and its relation to preceding Dispensations, we need to remember, also, that there is not only this visible New Church-surely very few in numbers-known by its buildings, worship, rites, ceremonies, and by its new doctrines-strange doctrines to man;-there is not only this visible church, where the Word and the Heavenly Doctrines are known, where there is, or should be, a life according to those Doctrines, but there is also the invisible church-the Universal Church, which is known to the Lord alone.
     Who they are who constitute that Universal Church is not known to men. Where they are who constitute that church is not known to men. Yet, by Revelation, we are told that it exists, although it is unseen. Its uses are many, but unseen. And from this invisible choir all those who are in healthy states of charity and goods of love, and who desire to find the truth, and are willing to give up false notions-all these, after death, and after they have been instructed in the world of spirits, no matter what their religious or non-religious ideas max' have been, eventually are introduced into the New Heaven, which has the same doctrine as the New Church on earth. Indeed, we are told that all who have died in infancy, from the time of the Lord's Advent until the present day, after due instruction in the spiritual world, have been introduced into this New Heaven. From this we can see that a great part of the salvation of the human race is not in the human domain at all, that is, in connection with the visible church as it is organized among men, but that it is under the direct auspices of the Lord alone. So that, no matter what issues arise in the world-peace, war, reconstruction-there is always an unseen "reconstruction" continuing all the time. This, also, we have to bear in mind.
     Now, although all this is true, yet it is a fact that in this world those who, in Providence, have come to a conscious knowledge of the New Church the Specific New Church, the Church where the Word is, where there is an understanding of that Word, where there is the endeavor to live according to that Word-it is to this Church, visible, that there is given the use of helping men and women to improve their spiritual lives, and at the same time to endeavor to mould natural conditions in such a way as to help a better and purer order in this imperfect world of ours. In this we see the uses which the New Church as a New Dispensation performs-the New Church as it is consciously in the minds and hearts of those who know of its Doctrine, and who endeavor to apply it to life.

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Here we find a part of the answer to the question, "What is the use of the New Church?"
     The use of the New Church involves many uses. In a sense these uses are as old as the world. Seen through history, as it is now revealed in the Doctrines, these uses have characterized all former Dispensations,-the Most Ancient Church, the Ancient Church, the Israelitish Church, the Christian Church. In form, in doctrine, in spiritual state, these uses have varied according to the needs of men, under the leading of the Divine Providence. These uses may be summarized as follows:
     1. The Worship of God. In life, by the doing of the daily work sincerely and uprightly. By means of the sacraments, rites and ceremonies, ultimating formal worship to help the daily life.
     2. The Uses of Education: For life in the world, with its many uses, contacts, and recreations. For the reformation and regeneration of the spirit of man while he lives in the world, thus a preparation for the life hereafter.
     This is a suggested summary. The Writings of the New Church also give a summary, in the Doctrine of Charity, no. 130, which reads in part: "The common good consists of these things: That in the society or kingdom there shall be: 1. What is Divine; 2. Justice; 3. Morality; 4. Industry, knowledge, and uprightness: 5. The necessaries of life; 6. The things necessary for occupation: 7. Things necessary for protection; 8. A sufficiency of wealth."
     In the New Church as a New Dispensation. and as visible among men, all these uses obtain. But, as is well known to all readers of the Doctrines, these uses are explained, arranged, qualified, and modified, according to principles of revealed order. Men are left in perfect freedom to apply such principles according to the needs of their own day and age. Moreover, the doctrine or teaching that underlies the whole is, that by means of a regenerating spirit there be a true "reconstruction" of the individual, and that there be a proper and orderly relationship between what is spiritual and what is natural,-between what belongs to God and what to Caesar. And therefore the main use of the New Church is to create a new motivation of conduct, which is to permeate every use, every employment, undertaken by men and women.

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In a word, the New Church Doctrines supply the means whereby there may be a "change of heart,"-something so much desired in these, our times. It is here that the New Church can help in the so-called "reconstruction." It stresses the "within." Correct this, and the "without" will alter in time.
     Nevertheless, it should also be seen clearly that those who are of the New Church faith should, from a love of use, aspire to and qualify for the higher positions offered by the business and professional life of the world, in order that they may be the means of bringing about better conditions of justice, equity and right dealing. For it is equally true that the conditions "outside" or "without" are due simply to systems of control and government which are anything but just, or of equity and fair dealing. They are the result when the "within" is not perceptive of what constitutes the good of the neighbor, both individual and collective. Self-interest needs to be educated, so that it does not become the master, but is a wise servant. The inner and the outer-the "within" and the "without"-both need attention, and it is the purpose of the New Church to bring about their happy and orderly correlation and harmony.
     As to the way in which we are to have our part in modern "reconstruction." we conclude with a summary of the points we have presented:
     The New Church is not a sect. It is a new Dispensation.
     The invisible church-the Church Universal-which is unseen by men, and is under the direct control of the Divine Providence of the Lord, is continually providing for an unseen reconstruction.
     The uses of the visible church-the Specific New Church where the Word is known, and where there is an endeavor to live according to its teachings these uses embrace all the activities of human life.
     The New Church helps a new motivation of conduct-a "change of heart."     Men and women of New Church faith can take part in the affairs of this world. And, where opportunity offers, they can help in the adjustment of the uses of the natural life, with spiritual purpose.
     All these things, and many more, are involved in the Gospel-which the Twelve Disciples were given to proclaim in the spiritual world on the 19th day of June, 1770. It was the birthday of the New Church. "Let us rejoice and be glad!"

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POMEGORANATE WITH GOLDEN SEEDS 1945

POMEGORANATE WITH GOLDEN SEEDS       AMENA PENDLETON HAINES       1945

     Adapted for Children.

     The following story is the account that Swedenborg gives us of his visit to the heaven of the Golden Age.

     I was once thinking about the people of the Golden Age, a people who lived many ages ago. I felt a longing to know something about the love, called conjugial love, a pure, noble, and unselfish love which existed between the husbands and wives of that age. And because I knew that all who had lived well in that age are now in heaven, I prayed the Lord to allow me to see and speak with them.
     And lo, an angel came to me and said, "I am sent by the Lord to guide you to the heaven where dwell the people of the Golden Age. The way to that heaven is difficult, for the path winds through a dark forest, and no one can find it unless the Lord leads him."
     Then I girded myself for the journey and set out with the angel. We turned our faces toward the East, and as we walked we saw before us a mountain so high that its top was hidden in the clouds. It was the mountain of the heaven of the Golden Age. But it was as yet far distant, for we had to pass through a sandy desert where no grass grows and where there is no water.
     When we had journeyed across this desert we came to the forest of which the angel had spoken. In this forest were narrow paths, which twisted and turned in many directions and we knew not which one to follow. For, the angel said, unless the eyes of travelers were opened by the Lord to see the olive trees the travelers would be lost and wander into Tartarus. The desert and the forest with its winding paths, the angel explained to me, were there to guard the heaven on the mountain, for none but the people of the Golden Age may dwell there.

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     We then entered the forest, and our eyes were opened to see the olive trees. They were encircled with vines that passed from tree to tree leading the way. Large bunches of grapes of an azure blue hung from the vines. Thus was the way marked for us, and we were led in wide circles so that we went round and round.
     At last we passed safely through the forest and came to a grove of lofty cedars. Among the high branches of these beautiful trees we saw eagles with great wings. They were guards.
     Then the angel said to me. "We are now on the mountain not far from the summit."
     We walked through this cedar grove and came to a wide field where sheep with their lambs were feeding. This led us out onto a plain, and from there we saw a strange sight: In every direction as far as the eye could reach thousands of tents appeared before us. They were the tents of the angels of the Golden Age.
     The angel said to me, "We are now in the camp of the army of the Lord Jehovih."
     We gazed out over the plain w-here stretched these tents, and thought how the men of the Golden Age had lived in this beautiful heaven for many thousand years, in tents such as they had on earth.
     "Let us bend our way to the Southern quarter," the angel said, "where the wisest men dwell. They can tell us about this heaven of the Golden Age."
     As we walked I saw at a distance seated before the doorway of a certain tent three boys and three girls. But when we came nearer we saw that these were not boys and girls at all, but men and women of medium height.
     "The people in this heaven," the angel then told me, "at a distance look like little children because they are innocent."
     On seeing us one of the men arose and ran to us and said, "From whence are you? How came you hither? Your faces and garments are not like any in this mountain."
     The angel guide answered, "We are not of this mountain, but the Lord has permitted us to come hither. We have walked through a sandy desert and wound our way through a thick forest. It was a hard journey, but the Lord showed us the path, and at last we have reached this heaven which we so desired to visit."

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     When the angel who had run to meet us heard this he welcomed us and invited us to come into his tent. So we entered with him and his wife and looked with admiration at the interior of the tent and the garments of this heavenly couple.
     The man was clothed in a mantle of a hyacinth color over a tunic of white wool. His wife wore a flowing crimson robe with a tunic of fine linen handsomely embroidered. These garments w-ere soft and shining. I looked at both the man and his wife and saw in their faces the beauty of their love for each other.
     And I said "You two are one: -
     After we were seated in the tent with the man and his wife, the husband told us about the happiness of the married couples of this heaven of the Golden Age. And while we were thus conversing we looked up and about us at the ceiling and walls, and lo, we saw a strange sight: The whole interior of the tent appeared to be overlaid with gold.
     "Whence is this?" I asked in surprise.
     "It is a flaming light," our host replied, which glitters like gold and shines on the curtains of the tent. This light always appears when we converse about the heavenly love, called conjugial love."
     The light gradually faded away, and we all arose and went to the door of the tent and looked out over the camp of the army of the Lord Jehovih. And behold, in the midst of the camp another bright light was shining.
     "From whence is this light?" I asked.
     "It is from the holy place," our host replied, "from the tabernacle where we of the Golden Age worship."
     "Is it lawful for us to approach it?" I asked.
     "Yes " answered our angelic host. "Let us go."
     So we all walked to the tabernacle and looked at it from without and from within. It was exactly like the tabernacle that the sons of Israel had built in the wilderness, the pattern of which was shown to Moses on Mount Sinai. But the tabernacle in heaven was built long before the children of Israel wandered in the desert.
     "What is within?" I asked, "in the holy place, from whence comes this beautiful light?"
     "A tablet on which is written, 'The covenant between Jehovah and the heavens,'" answered our angel host, and then said no more.

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     And now we were ready to depart. But before we set out on our return journey our host ran to his tent and quickly returned carrying a gift in his hand. It was a pomegranate and it contained many golden seeds. He gave it to me and then we said farewell. And I brought away with me the pomegranate with golden seeds as a sign that we had visited those who lived in the Golden Age.

     [This is the first of a series of five stories adapted for children from the Memorable Relations in the work on Conjugial Love, nos. 75-82. The second will appear in the November issue.]
LIFE THAT LEADS TO HEAVEN. 1945

LIFE THAT LEADS TO HEAVEN.       Rev. GILBERT H. SMITH       1945

     A Radio Talk.

     This morning I would like to talk to you about the kind of life that leads to heaven, or what the good life is. You probably have many clear and definite ideas about what a good life is; but when I speak of it as "the life that leads to heaven," that might seem a little ridiculous to anyone who does not believe in the existence of heaven.
     Yet I prefer to speak of the good life as the life that leads to heaven, for the reason that, if heaven did not actually exist, there would be no particular reason for trying to live a good life. If death were the absolute end of our individual existence, it would not matter much what was in the heart of anyone, as long as his outward conduct were reasonably decent. But let us get to the subject. What is the kind of life that leads to heaven?
     To lead that kind of life, many have believed that one must renounce the world, and live in the spirit, as they say, and not in the flesh. They have labored under the delusion that they must give up worldly things, which are chiefly wealth and honors, and that they must spend most of their time in prayer and pious meditations, and in reading the Bible and religious books. They think that they must divest themselves of the natural desires of the body, or of the flesh, as a means of attaining what they call the "spiritual life."

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But this kind of life is exactly the kind one ought not to live, unless he desires to develop a sorrowful state of mind that is not at all in agreement with the joy of heaven.
     That is what Swedenborg says about it, to begin with: and I have no other source of information that is so worthy of belief. But he says, on the contrary, that to receive the life of heaven, a man must live in the world, and engage in its business and employments. A man can receive the true spiritual life only by means of a civic and moral life in the world. In no other way than by fulfilling responsibilities in the actual work of the world can the real spiritual life be developed in a man, and his spirit be prepared for heaven. For to live an internal life, and not at the same time an external life, is like dwelling in a house that has no foundation.
     The spiritual life is not a life separated from the natural life or the life of the world, but the two are joined together. The spiritual life is to be within the natural life as a soul within a body. If anyone imagines that he can become more spiritual by getting away from the world, he is greatly mistaken. He must be in the world, but not of it.
     Here is a generalization that is of unusual interest: The life of man is threefold. It is spiritual, moral, and civic. And these three departments not only cover the whole of our human relations, but each one is quite distinct from the others. Spiritual affairs, moral affairs, and civic or civil affairs are separable. For there are men who live a civic life, and not a moral one or a spiritual one as yet. And there are some who live a good moral life without anything as yet of the spiritual life. And then there are those who live a civic, a moral, and a spiritual life, all at the same time. These alone live the life that leads to heaven. The others live the life of the world separated from the life of heaven.
     The point is, that civic life and moral life, which may also be called social, are the active plane of the truly spiritual life. Civil and social responsibilities are the field in which spiritual life develops and lives.

     Laws.-Since all the affairs of our life fall under the general classification of civil, moral, and spiritual, so there are three kinds of laws. There is civil law, moral law, and spiritual law.

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And I mention this in order to bring in a most interesting fact about the Ten Commandments. You may not have thought of it before, but the Ten Commandments cover all three kinds of human and Divine laws. You may divide them in this way: The first three Commandments are the laws of spiritual life; the four following ones are laws of civil life; and the last three of them are laws of moral life.
     Look at the first three of the Commandments. The first is the spiritual law that no idol of any kind is to be worshipped, but only the Lord thy God. The second forbids the taking of the Lord's name in vain. And the third declares that man is to keep the sabbath day holy. These three Commandments therefore involve man s spiritual obligations.
     Then the next four Commandments are plainly seen to cover the whole field of civil life: The honoring of father and mother: the laws against murder adultery, and theft. These four are civil laws,-laws of the state, laws of social order.
     And the last three Commandments express the whole of the moral law: Thou shalt not bear false witness against thy neighbor: and thou shalt not covet thy neighbor's house, nor anything that is thy neighbor's. The law against lying and the law against covetousness are moral laws.
     So the first three Commandments express the laws of spiritual life; the four that follow express the laws of civil life, known and enforced by all nations; and the last three Commandments express the laws of moral life.
     Now the life that leads to heaven is the life of a man who keeps all three of these types of law-the civil law, the moral law, and the spiritual law. But the important point is, that the keeping of the civil law and the moral law merely as such does not prepare anyone for heaven unless there is at the sane time a love and a recognition of the spiritual law. In order to be prepared for heaven a man must believe in the Divine and act honestly, with justice and fairness, not merely for the reason that to act so is required by civil and mural laws, but especially because it is in accord with Divine laws.
     We are trained from infancy to live in accord with civil and moral laws, and anyone can do so. Anyone can be a good citizen from civil law, and a good neighbor from moral law.

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And almost everyone wants to appear honest and truthful and reliable for the sake of appearances and reputation. But the life that leads to heaven is the life of a person who regards the Divine law of the Lord, and wants to be inwardly what he wants the world to think him to be. In everything he does he thinks about Divine things; and therefore his mind is put in communication with the angels of heaven, and the spiritual part of his mind is opened. And when this is the case with anyone, he is adopted and led by the Lord, although he is quite unconscious of it. Everything he does is done from a spiritual motive. And doing what is honest and just from a spiritual motive is doing it from honesty itself and justice itself. This is the same as doing it from the Lord, and not for the sake of one's self.
     Such a man's life appears outwardly the same as the lives of many who are evil and selfish men. For evil men act justly and honestly, but only for the sake of their own advantage: and as soon as outward restraints are removed, and they have no fear of any kind of penalty or loss, they rush into all kinds of wickedness, because they have no internal regard for any Divine law, and therefore are not restrained by any internal bond. That is what happens when they come into the other life, where all bans are lifted, and the inward character is manifested. But the man who worships the Lord in his heart, and has a regard for Divine law, would not do the least dishonorable thing, even though the opportunities for license and plunder were wide open. He is withheld from evil by an internal bond, which is his regard for the Lord and His Divine law.

     What is Required.-First let me say that to live the life that leads to heaven does not require seclusion and removal from the busy life of the world, or any drastic or unnatural asceticism. All the time and means necessary for spiritual development are provided in an abundant literature and on the regular sabbath day, and these means may be employed without the sacrifice of business activity and social enjoyments among men.
     And so the good life is not as difficult as many believe it to be. This is all that is necessary: When anything presents itself to our minds which we know to be insincere and unjust, let us only say to ourselves that it ought not to be done because it is contrary to the Divine instructions of our Lord.

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If one accustom himself to doing this, it becomes more and more a settled habit, and his mind is actually associated with those who are in heaven, toward which he is then being led. He sees more clearly what is insincere and unjust; and so far as he sees these things, they can be shunned and cast off from him. For no evil can be cast off until it is seen.
     When such a beginning has been made, the Lord quickens all that is good with a person, enabling him with increasing ease not only to see evils, but also to refrain from willing them, and finally to turn away from them altogether. This is what is meant by our Lord's words in the Gospel of Matthew. "My yoke is easy, and my burden is light."
     On the other hand, there is something we ought not to believe.- namely, that a life apart or withdrawn from the world is more holy than a life in the world. For the holy life is one in which the Divine can be present, and the Divine is present only in a life of love towards the neighbor and the performance of uses to him.
     There are many other ideas and religious teachings which it would be well not to believe. Do not believe, for example, that anyone is saved by the blood of Christ, which He shed upon the cross, as we so often hear it said. Our evils or sins are not taken away by our thinking that He willingly took the punishment that really belongs to us. Do not believe what is fantastic and irrational in the extreme. But believe, rather, that Christ and His Father were one and the same Divine Lord, that Christ was the Father appearing in Human Form, and that men are saved by every word that goeth forth out of His mouth, that is, by regarding His Divine teachings as the law's of spiritual life, and so applying them in the deeds of their daily lives. It is the Divine Truth given by Him that is meant by the "blood" of the Lord, by which men are saved if they live according to the Divine Truth.
     We think it is a matter of the highest importance that everyone should know the main features of that new Doctrine which is called the New Jerusalem, which we regard as the Religion to come-a Religion for all people, a Religion in which our Lord is the Center, and in which the life that leads to Him in heaven is shown to be neither mystic nor gloomy nor too difficult, but reasonable and happy.

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DEATH AND RESURRECTION 1945

DEATH AND RESURRECTION       Rev. ORMOND ODHNER       1945

     I. DEATH.

     Death is a common phenomenon, but surprisingly little has ever been known about it. For ages, men have wondered if it be really inevitable, or have questioned Gods wisdom in making it inevitable. No one has ever been able to give a rational, spiritual reason for death, to describe its process, or to tell why some die in childhood, others in old age. But all these questions have at last been answered in the Heavenly Doctrines.

     I.

     Only two alternatives would do away with the necessity and inevitability of death: One, to create men immediately in the spiritual world; and two, to make life on earth eternal. And so, let us see what the Writings teach as to why men must be born into the physical world, and as to why physical life must end.

     a.

     In general, there are four reasons why man must be born into the natural world: First, that he may have eternal individuality; second, that he may be able to exercise free choice: third, that his free choice may remain fixed and permanent; and fourth, that there may be procreation of the race.
     In the Divine Providence we read: "Natural and temporal things are the extremes and ultimates into which man first enters by birth, to the end that he may be able afterwards to enter into things more internal and higher. For extremes and ultimates are containants; and these are in the natural world. And this is why no angel or spirit was created such immediately, but were all born first as men, and were thus brought into higher things. From this they have extremes and ultimates which in themselves are fixed and permanent, within which and by means of which interior things can be held together in connection. . . .

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Inasmuch, however, as the extremes or ultimates of nature are not receptive of the spiritual and eternal things in conformity to which the human mind was formed. . . and yet man was born to become spiritual and live forever, therefore these extremes and ultimates are put off by man, and he retains only the interior natural things that agree with the spiritual and celestial and serve them as containants." (P. 220:2-3.)
     Further we read: "The natural substances of the (natural) mind constitute the cutaneous covering of the spiritual body which spirits and angels have. By means of such covering, which is taken from the natural world, their spiritual bodies maintain existence, for the natural is the ultimate containant." (W. 257.)
     Note here that man first enters into the gross things of nature that he may enter therefrom into spiritual and celestial things: that the ultimate things of nature are the containants of spiritual things, and that, without them, spiritual things would be dissipated. And mark well that man retains after death the purer things of nature-the limbus, that is-which forevermore serve as the containant of his spirit, and secure to his spirit eternal individuality.
     That man may exercise free choice between good and evil only in the natural world, is well known. In this world alone can a man environment differ from his ruling love: in the other world, the two are in perfect correspondence. It follows that only on earth can an evil man see good outside of himself in such a way that he can choose it and enter into it. Free choice between good and evil, then, can be exercised only in the physical world: and man is born that he may in freedom choose good.
     The third reason why man must be born on earth is that his free choice may become permanent and eternal. Man impresses his free choice upon the natural substances of his natural mind; that is. his love patterns them into an image of itself and a containant for itself. These substances constitute the limbus he retains after death; and the form impressed upon his limbus remains fixed to eternity, for after death, its substances, being natural, can no longer receive new impressions. (Cf. W. 257.)
     Thus we read: "All reformation is effected in fulness, that is, in primes and in ultimates simultaneously: and ultimates are reformed harmoniously with primes while man lives in the world, and cannot be reformed afterwards, because the ultimates of life which man carries with him after death become quiescent and are in harmony with his interiors." (P. 277b.)

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     This Divine provision ensures to the good that the good they have chosen shall never depart from them, and prevents the evil from slipping still further into evil.
     The fourth reason why man must be born on earth is that there may be procreation of the race. Thus we read: "Substances in the spiritual world . . . are not permanent. They are correspondences of the affections of angels, and they remain as long as the affections or the angels remain, and disappear with them. And the same would have been true of angels if they had been created in the spiritual world. . . . But in the natural world there are matters, by means of which and out of which procreations and afterwards formations can be effected, thus multiplications, of men and of angels therefrom." (D. Wis. VIII: 3.)

     b.

     So much, then, for the reasons why man must be born on earth. Now, as to why earthly life must end,-that is, why the Lord did not provide that life on earth should he eternal.
     The best answer to this, perhaps (though not a doctrinal answer), is another question: Who would want life on earth to be eternal? No one, surely, unless he denied the after-life. Life on earth, even at best, must of necessity be greatly inferior to life in heaven, and there is no way, except through death, that man can enter that better life.
     But, more than this, the physical body, not being receptive of the Divine, cannot live in the Divine Presence. "Man," we read, "cannot live with the body in the presence of the Divine; . . . for the body of every man is non-receptive of the Divine: consequently, it dies and is cast off." (E. 78.) The things of the body cannot be conjoined with the Divine, for the Divine cannot conjoin itself with any but living substances And yet to be conjoined with the Divine, to live in the Divine Presence, is heaven. The Lord therefore has provided that these bodily things can be thrown off by death, that the man himself may be fully conjoined with God.

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     Life on earth is necessarily inferior to life in heaven, and this will be true even in a future Golden Age. The cares of the world will always be with mortal man. Forevermore will he, of necessity, devote most of his waking moments to the procurement of food, clothing, housing, etc., and until man is freed from these cares, he cannot have time to attain that full angelic wisdom from which heavenly happiness arises. Furthermore, until he is freed from the imperfect body, he will ever be bound down in space and time; his enjoyment of his five senses will ever be dulled by bodily fatigue.
     Hence the Writings say, "When (men) die, they then first begin to live." (A. 978.) Again, "They who die ... pass from a dim life to a clear one; for the death of the body is only the continuation and also the perfection of life; and then for the first time they who are of the Lord come into the enjoyment of all goods." (A. 1854.) And again, "Many . . . know no otherwise than that all sense is in the organs of the body, and therefore, when these organs fall to pieces by death, they suppose that no sense survives: when yet the man, that is, his spirit, then comes into his veriest sensitive life." (A. 4652.)
     Man must be born on earth, then, that he may have permanent individuality, that he may exercise free choice, that his choice may be made his to eternity, and that there may be procreation of the race. But physical life must end, for the body cannot live in the Divine Presence. Life in the body is inferior in every respect to life in heaven, and there is no way that man may enter heaven except through death.

     II.

     But though the physical body must perish, the mind or spirit cannot die. It is capable of receiving and being conjoined with the Divine; and that which can be conjoined with the Divine cannot die.
     "As with man," we read "there is a connection with the Divine, and his inmost is such that it can receive the Divine, and not only receive it, but also appropriate it to himself by acknowledgment and affection, thus by reciprocation, therefore man, because he is thus implanted with the Divine, can never die." (A. 5114.) Again. "That which can be conjoined with the Divine . . . cannot die to eternity: for the Divine is with him and conjoins him to Itself."
(L. J. 25.)

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     III.

     And now as to the process of death itself. In general, it occurs as follows: Physical death takes place when the correspondential connection between the spirit and the body ceases or is broken-that is, when bodily respiration and pulsation stop. Following this, there is an orderly withdrawal of the spirit from the body, taking place apparently simultaneously with the spirits gradual awakening to life in the spiritual world.

     a.

     "There is," we read, an inmost communication of the spirit with the respiration and with the motion of the heart; for its thought communicates with respiration, and its affection with the heart. When, therefore, these two motions cease in the body, a separation takes place at once. . . . The breathing of the lungs and the beating of the heart are the very bonds, on the breaking of which the spirit is left to itself: and the body, being then without the life of its spirit, grows cold and begins to decay." (H. 446.)
     Note here that what holds the body together and gives it life is the spirit; that the spirit does this through the correspondence of its thought with the breathing of the lungs, and of its affection with the beating of the heart. (Incidentally, a man in deep thought breathes quietly and deeply: a man in passion has a rapid heartbeat.) Note also that, when respiration and pulsation cease, their correspondence with the spirit is broken, the body no longer receives life from the spirit, and immediately begins to decay.
     In another place we are taught that man's spirit, as well as his body, has pulsation and respiration; that these two motions of the spirit flow into the corresponding motions of the body, and, by means of this correspondential connection, keep the body alive: and that when these bodily motions cease, the spirit, since it can no longer act out its purposes in the body, recedes from it. (D. Wis. VII.     2.)
     This is death; and this, it is said, "ensues when, from any kind of disease or accident, the body comes into such a state as to be unable to act in unison with its spirit, for thus correspondence perishes, and with it conjunction. (W. 390.)

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     b.

     Immediately following the severance of the correspondential connection between the spirit's and body's respirations and pulsations, there begins an orderly withdrawal of the spirit from the body, and a gradual awakening to life in the spiritual world. Just how long this requires is not too clear; the shortest time noted by Swedenborg is twelve hours (D. 5099), but usually it is completed "by the third day." (T. 138.) In some places Swedenborg says it happens "immediately" after death (cf. H. 332), and yet this "immediately" always seems to mean "by the third day."
     Many factors determine the time required by the spirit to withdraw completely from the body-climate, the diseased condition d)f the body, and the nature of the particular death, for example. One thing it is most important to remember in this regard: The spirit does not begin to withdraw from the body until the heart's motion has utterly ceased: and the Writings indicate that some motion of the heart remains for quite a while alter respiration has ended. (Cf.
D. Wis. VIII: 4:2) Further we read, "After the separation, the spirit continues in the body for a short time, but only until the heart's action has wholly ceased, which happens variously in accord with the diseased condition that causes death; with some, the motion of the heart continuing for some time, with others not so long." (H. 447.)
     Because of such teachings, some in the Church have objected to the injection of embalming fluid into the body almost immediately following the pronouncement of death. They feel that the Writings teach that a motion of the heart imperceptible to man continues for some time after apparent death. But one thing is certain. No harm to the spirit could possibly ensue, for the spirit is preserved in integrity and peace, no matter how violent the nature of the death. Thus we read. "All that is vital in man, however much may be dispersed the parts of the body, is collected together in a moment (when he is being resuscitated)." (D. 1099.)
     Not until the heart's motion has utterly ceased, then, does resurrection occur. In the Lord's case, the time elapsed apparently was from three o'clock Friday afternoon until about six o'clock Sunday morning-thirty-nine hours. Usually the process requires two days,-that is, it is completed "by the third day." (H. 312, 452.)

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A friend of Swedenborg's, Polhem, died on a Monday, and on Thursday watched his own funeral through Swedenborg's eves, and could not understand why Swedenborg was loath to announce that he (Polhem) was watching the whole affair! (D. 4722.) Swedenborg also recounts the case of a Count Brahe, who was decapitated at ten o'clock in the morning, and spoke to Swedenborg in the spiritual world at ten o'clock that night. (D. 5099.)
     A violent death, especially one in which the parts of the body are scattered, results in a speedy resurrection, it would seem. So would a death brought about by a badly diseased condition of the body. And so also, apparently, does a hot climate.

     c.


     Concurrent with the separation of the spirit from the body, a gradual awakening to life in the other world takes place. (H. 448, ff.) Perhaps one of the reasons why this requires time is that the spirit must become used to existence, not upon his own individual basis in the natural world, but, we read, upon the common basis, which is the human race." (L. J. 9.)

     IV.

     There must, however, be a spiritual as well as a natural cause for death, and the spiritual is by far the more important. Bodily respiration and pulsation must cease, of course (and this may be due to accident or to ordinary katabolism); but a spiritual cause must concur. The Lord permits no death, except it be for the eternal good of the individual concerned. This is illustrated in the miraculous escapes from death of some persons, and the apparently chance deaths of others, involved in exactly the same circumstances. Yet chance or fortune, we are taught, is the working of Providence in ultimates. (P. 212.)
     Note also that death can be induced immediately from the spiritual world. "There are evil spirits," we read, who very closely surround the natural man, and who, as soon as they have the power to act, instantly torment him with a certain spiritual fire, and he dies; he would perish in a moment if God Messiah did not in mercy keep all things, even the most minute particulars, in order." (D. 179.)

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Thus the Writings explain the death by pestilence of seventy-thousand Israelites when David numbered the people (II Samuel 24), and the killing of eighty-five thousand Assyrians besieging Jerusalem by `the angel of the Lord." (II Kings 19. Cf. A. 7879.)
     Again we are taught that death is denounced by spirits upon evil inhabitants of Jupiter (D. 623) and the "third earth in the starry heavens" (A. 10382); and that it is effected by the taking away of their breath. On Jupiter, again, those who are to die see a vision of a bald or bony head, about one year before their death, that they may prepare themselves. (D. 545 1/2.) Incidentally, this brings no fear, although they do grieve somewhat at the thought of their leaving wife or husband, and children. (D. 743.)

     V.

     As to the time of life that individuals die, the Writings give several specific teachings. To begin with, we read: "The life of every man is foreseen by the Lord, as to how long he will live, and in what manner; wherefore he is directed from earliest infancy with a regard to life to eternity." (D. 5002.) The Lord, then, foresees the moment that death will come to each individual, and provides that by this moment all earthly things necessary for his eternal welfare shall have come about: or, if you will, that it shall not come about until all such things have been provided.
     On Jupiter, it is said, the average age at which men die is thirty years. This, we read, "is of the Providence of the Lord, lest their numbers should increase beyond what that earth is capable of supporting." (A. 8851.) Rarely, however, do they die of disease, "except those who have led a wicked and external life; but they die tranquilly, and, as it were, in sleep." (D. 580.)
     Again it is said that any offspring born of fathers in a certain particularly vile lust "do not remain long in this life" (A. 828), lest, apparently, the father's heredity should overpower the child.
     The general rule, however, as to why men die at various ages is the following: "The reasons why some die boys, some youths, some adults, some old men, are: 1st, on account of use in the world to men; 2nd, on account of use, while he is in the world, to spirits and angels;

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3rd, on account of use to himself in the world, either that he may be regenerated, or that he may be let into his evils, lest they lie dormant and afterwards break out, which would result in his eternal ruin; (and) 4th, therefore, on account of use afterwards in the other life, after death, to eternity." (D. 5003.)
     The one thing that determines the length of any individual's life on earth, then, is use-that is, good.
     As to the first reason mentioned above-on account of use in the world to men-this could apply to those who die at any age. But the innocence supplied to heaven, and through heaven to men, by those who die in infancy, surpasses the innocence of all other angels. It is an innocence, furthermore, rarely supplied today by those who live to manhood. . . As to the second reason-on account of use while in the world to spirits and angels-this would probably require a rather long life on earth. As to the third-that man may be regenerated, or else be let into his evils, this requires adult life, but not necessarily old age. After all, the men of Jupiter are regenerated at the age of thirty; and, on the other hand, Charles XII of Sweden, who was so evil that he had to have a special" hell created for him, died at the age of thirty-six. As to the fourth reason-on account of use after death to eternity-this is served by death at any time of life, according to the peculiar needs of each individual.
     But remember, that in any and every case the individuals own eternal welfare is the determining factor, be it his eternal welfare in heaven or in hell.
     The case of those who die in childhood is always of special interest. Of course, the general rule applies here also. It is for the sake of use,-use to themselves, to men on earth, and to the heavens, for all three concur.
     Some in the Church have made a great to-do over the derived doctrine that death only comes to a child under one of two circumstances-either because the child would have chosen to go to heaven anyhow, or because his heredity was so bad that he would not have been free to choose good over evil. This may or may not be true; certainly it covers almost every conceivable circumstance. But actually it means nothing, and gets us nowhere.
     Children die as children for the sake of use,-to themselves, to spirits and angels, and to men. One third of heaven is said to be constituted of those who die in infancy (H. 4), and most certainly they provide an innocence in heaven which adults today do not.

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Undoubtedly, when the great majority of men reach regenerate life on earth, it will not he necessary for children to die; but meanwhile their deaths serve the most exalted of all uses. (Cf. H. 345.)

     VI.

     Most definitely the Writings teach that death, in the ideal state, would take place in old age, in tranquillity, without disease, and simply because the body could no longer serve the spirit for use.
     "If," we read, "man had lived a life of good, his interiors would be open through heaven to the Lord. . . In consequence, man would be without disease, and would merely decline to extreme old age, even until he became again a little child, but a wise one; and when the body could no longer minister to his internal man or spirit, he would pass without disease out of his earthly body into a body such as the angels have, thus out of the world directly into heaven." (A. 5726; cf. D. 4592.)
     Perhaps this idyllic state will again be reached. If so, death will no longer fill men with terror. Instead, they will regard it as do the angels-as entrance into life itself. Some grief at leaving one s conjugial partner and children will remain, of course, but it will not be severe, for it will be assuaged by the surety of the belief in the Lord's omnipotent mercy. And then, perhaps, men will no longer call it "death," but will call it as do the men of Jupiter, "being heaven-made." (A. 8850.)

     [This is the first of two articles. The second-Part II: Resurrection-will appear in the November issue.]

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POST-WAR REFLECTIONS 1945

POST-WAR REFLECTIONS       Editor       1945


NEW CHURCH LIFE
Office of 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.
     It is not granted men or angels to fathom the ends of good intended by the Divine Providence in the permission of great evils and great calamities, though these ends may be realized and acknowledged after their fulfillment. Yet it is not contrary to order that the men of the church should endeavor to form a rational and spiritual understanding of natural events, bringing the light of Divine Revelation to bear upon them. In this they will be the more successful as they are the more deeply moved by an acknowledgment of heart that the Divine Providence is ever operating for the good of all mankind, for the salvation of the regenerate in every nation, to the end that the Gorand Man of heaven may be perfected by varieties of mind and race, and that the forces of evil that would destroy this Divine end may be subjugated and controlled.

     A Spiritual View.

     From the teachings of our Doctrine it is known to New Churchmen that all warfare in the world involves inmostly a combat of the Lord against the hells, in which combat the omnipotence of the Divine Truth subjugates the evil and falsity of hell for the deliverance and salvation of the good.

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In this conflict the angels are given a part as the defenders of heaven against the assaulting devils of hell. Properly the world of spirits is the scene of this battle-that intermediate place and state where good spirits and angels are formed in battle array to defend the heavens against the cohorts of evil spirits who come forth to the attack. For the good never attack, but only defend against the aggression of hell. (A. C. 1683.) And since the Divine is present to support the good, the evil are finally overthrown and subjugated, to the end that order and peace may be reestablished in heaven and imposed upon hell. "And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, and prevailed not: neither was their place found any more in heaven." (Rev. 12: 7, 8.)
     A similar clash between good and evil spirits takes place in the spiritual world when the man of the church is in the midst of spiritual temptation-a conflict between the spiritual and the natural in himself, in which he resists evil even to despair, and is given the rewards of victory by the Lord-new states of spiritual order, freedom and blessedness, while his evils are subdued and remitted.
     Likewise, when "the hour of temptation cometh upon all the world, to try them that dwell upon the earth" (Rev. 3: 10),-a warfare affecting all nations and peoples, as at this day-the spiritual scene is essentially a conflict between heavenly principles of good and infernal principles of evil and falsity, or between the principles of the Divine Law and the infernal forces that oppose them. At such a time there are men in the world who uphold and fight for principles that are founded in the Divine Law as revealed in the Word of God. Some of these belong to the Christian and gentile remnants; others act from the traditions in which they have been educated: but both now enjoy an influx from the New Heaven operating for the preservation of external order and freedom in the world, for the sake of the eventual establishment of the New Church. Even from enlightened self-interest and an instinct of self-preservation, men and nations will defend the principles of law and justice, of good will, charity, and humanity, thus acting from natural good where spiritual good is lacking: for if these principles do not triumph in a world-wide war, the human race must perish from the earth. Bearing upon this we read in our Doctrine:

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     "The doing of exit in both worlds is restrained by laws, since otherwise society could not possibly subsist; indeed, without those external bonds the whole human race would perish. For man is saturated with two loves, which are the love of dominating over all and the love of possessing the wealth of alt. These loves, if the reins were relaxed, would rush on to infinity . . . All who are enslaved by those loves look upon themselves alone as the only ones in whom and for whom all others are. Such have no pity, no fear of God, no love of the neighbor; and hence they are fitted with unmercifulness, inhumanity, and cruelty, and with an infernal cupidity and avidity for plundering and robbing, and a cunning and deceit in effecting these things." (T. C. R. 498.)

     Vastation and Judgment.

     One purpose in the permission of wars is to bring such smouldering evils into the open, lest they infect and destroy the race. This process has now been visited upon the so-called Christian nations, and also upon idolatrous gentile peoples. In both cases, we must believe, there are salvable remnants who may receive the light of Divine Truth and enter the life of regeneration-the only pathway to the permanent betterment of mankind.
     The devastation that has attended the war-deprivation, injury and death as to the physical body, and the widespread destruction of property,-this, in itself, is to be regarded as a natural temptation. And such trials, we are told, commonly produce some good (A. C. 847), being of use to the natural man, serving to subdue and break in some degree the life of the pleasures and cupidities of the body, and to determine and elevate the thoughts to interior and pious things." (A. C. 762.) To what extent the afflictions of the war have contributed to the spiritual welfare of mankind, to the individual man who has religion, and to the extension of the New Church, this we shall only realize as the chaos of the post-war condition is gradually reduced into order, and there is a return to the ways of peace.
     Certainly New Churchmen have been quick to recognize, in the light of the Writings, that the present world-wide disturbance is an ultimation on earth of judgments that are being effected in the spiritual world,-a continuance of the Last Judgment in the year 1757, whereby the old state is being vastated and preparation is made for the establishment of the New Church. For we are taught that all wars, even though they involve civil affairs, are representative of the states of the church in heaven, and they are correspondences.

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Consequently, all wars involve by correspondence the spiritual states of mankind, even though it is not given men in the world to discern those states with a final judgment upon individuals or nations.

     Enlightenment.

     Following the Second Advent, the continuance of the Divine redemption of the human race, then effected by a judgment in the spiritual world, will mean a progressive liberation of the minds of men from the darkness of ignorance and falsity, and from an enslavement to evil loves. This will be brought about by the dissemination of the light of truth, and especially of the Divine Truth revealed for the salvation of men, delivering the good, condemning the evil.
     The spreading abroad of knowledge by modern means of communication is reaching into the remotest corners of the earth, into every hamlet and home; not only the knowledge of natural things, but also a knowledge of the Bible and a knowledge of the Heavenly Doctrine. And the light thus extended is bringing men and nations to judgment, to a choice between the evil way of life and the good way of life. For all judgment is effected by a letting in of the light of truth into the dark places where evil lurks, especially into the hidden chambers of the human heart. "And this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be discovered. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." (John 3: 19, 20.)

     The Far East.

     While relatively few in the world have as yet "come to the light" of the Second Advent of the Lord, it is a remarkable fact that avowed receivers of the Heavenly Doctrines are to be found in every quarter of the globe. In the Far East, for example, now visited by war, the New Church has long been established in Australia and New Zealand. It may not be so well known to our readers that there are individual New Churchmen or groups in the Dutch East Indies, Burma and India, that in Japan a New Church minister is laboring in the cause, and that in the Philippine Islands there is an extensive organization of the New Church, with a General Pastor and several other ministers.

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At Hong Kong the Writings are being translated into Chinese, and elsewhere in China an interest in the Doctrines has been awakened in recent years.
     These beginnings of the New Church in Asia have been fostered by the organized bodies of the New Church in Britain and America, and New Churchmen throughout the world will now feel a deep concern for their welfare, and even for their survival, under the conditions prevailing in that region of the world. Yet we may well feel a confidence that the Lord, in His Providence, will preserve these centers of spiritual light in a darkened world, and that when these calamities be overpast," He will provide for an extension of that light among many, in the new state of freedom that must follow the days of conflict.
     Twenty-eight years ago, October, 1917, the Rev. I. L. Watanabe came from Japan to visit the New Church centers in America, and gave a very interesting address in Bryn Athyn on "Religious Conditions in Japan," which was published in NEW CHURCH LIFE for December, 1917. In one pertinent paragraph he said, "Here, then, is our chance to lead Nippon to something definite by means of the New Church. It is a most important and critical period to impart the light of truth to the people, to give a vital essence to their ideas, and the strong power of love to their conceptions After the Great War is over, there will be especial need of the new and true Religion, with its inner power and life."
FILIPINOS AND NEIGHBORLY LOVE 1945

FILIPINOS AND NEIGHBORLY LOVE       Editor       1945


     A letter to the Editor of THE MESSENGER reads:

     FILIPINOS AND NEIGHBORLY LOVE.

DEAR MR. WILDE:

     I want to tell you and the readers of THE MESSENGER what our Filipino New Churchmen did for me while I was a prisoner interned behind the walls of Sto Tomas in Manila.
     Along with 3,500 other Americans and British, I was taken into the internment camp on January 6, 1942. I had little more than the clothes on my back, and very little money.

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At that time the camp organization had not been set up; food was extremely scarce, and it was always uncertain where the next meal would come from. The chief source of supply was from the outside: faithful Filipino houseboys would bring baskets of food to their employers, who would give them instructions where to purchase more. Those of us who had no outside connections had to make the best of it on the limited food that the Red Cross was able to provide.
     A few weeks after we had been interned, there was a call for me to appear at the front gate. I found that a great basket of food had been delivered for me and another New Churchman. It contained such nearly unobtainable things as canned meat, eggs, fruit and bread. It bore the name of the donor, one of the pastors of our little Swedenborgian Church in the Philippines. To me he was not much more than a name at that time. I was unaware that I had ever clone anything to merit such kindness and thought on his part. Yet he had collected this food somehow, unquestionably denying himself and his family, and had trudged many long kilometers on foot to bring it to camp, braving the wrath of the Japanese against any Filipino who tried to give assistance to an interned American. It was enough for him to know that two New Churchmen were imprisoned, and probably suffering for lack of food.
     Week after week, month after month, the "bayongs" came in for us. Sometimes there was a dish of some home cooked Filipino delicacy. More often, as supplies got scarcer, there would be only fresh fruit and vegetables. But they always came, although the intervals between deliveries became longer, testifying to the growing difficulties and cost of obtaining anything in the line of food.
     During all this time it was impossible for me to meet the donor, and thank him personally, and reimburse him. Not that I believe for a minute that he would have accepted payment. The Japanese had forbidden all conversation between internees and Filipinos outside. My friend evidently hoped that his gifts would reach me: he had no positive assurance that they had, but on the belief that somehow they would get into my hands, he kept on with these faithful deliveries for more than two years, up to the time that the Japanese "froze" the camp and forbade the entrance of any supplies of any description. I later learned that my friend lived 17 kilometers (about 10 miles) away from Sto Tomas, and had walked this distance on foot carrying the heavy basket each time.

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     I don't say that the food he brought in saved my life, but I do know that it helped immeasurably to preserve my health and strength during the long internment period.
     It was an inspiring example of practical Christianity, of loyalty to fellow church members of a different race and a different color, without hope or promise of a material reward, of unselfish denial of food to himself and his immediate family and "parientes" to benefit two men to whom he was in no wise obligated. It makes me believe that while our Church may not have succeeded in this brief time in making my friends letter perfect in Swedenborgian doctrine, it has inspired them with the greater significance of the second of the [Two Great] Commandments. . .
     Very sincerely,
          WILLIAM FAY BOERICKE.

     [Mr. Boericke is a well-known minion mining engineer who was employed by the Philippine Government in Manila prior to the outbreak of the war. Eldest son of the late Dr. William Boerike of San Francisco, he was identified with the Philadelphia and Washington Societies of the General Convention before leaving for the Philippines.]

     [THE NEW-CHURCH MESSENGER, June 20, 1945.]
RECEIVED FOR REVIEW 1945

RECEIVED FOR REVIEW              1945

HIMLEN OCH HELVETET (Heaven and Hell). By Emanuel Swedenborg. A Translation from the Latin by the Rev. Gustaf Baeckstrom. Stockholm: Bokforlaget Nova Ecclesia. 1944. Crown 8vo; pp. 479, stiff cover; price, kr. 7:50.
     A notice of this new Swedish version of the work on Heaven and Hell was given in our last issue, p. 420. We now acknowledge receipt of a copy of the book, kindly sent to us by Mr. Baeckstrom. It is a fine example of the printers art, with its large type and excellent paper. A review will appear in an early issue. Meanwhile, copies may be ordered through the Academy Book Room.

472


Title Unspecified 1945

Title Unspecified              1945

     [Photograph]

Group at Colchester, June 24, 1945.

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GROUP AT COLCHESTER, SUNDAY, JUNE 24, 1945.

(LEFT TO RIGHT): Back Row: Mr. Wm. Everett, Mr. Brian Appleton, Mr. Garth Cooper, Mr. John Boozer, Lieut. N. Turner, Mr. Fred Appleton, Mr. Colley Pryke, Mr. Wallace Glover, Pvt. Cecil James, F/O Norman Heldon, Mr. Charles Ashley, Mr. Erie Appleton, Baby Geoffrey Pryke, Mr. Denis Pryke, Mr. Ford.

Fourth Row: Mr. John Posthuma, Mrs. Wallace Glover (Ruth Pryke), Mrs. Sanfrid Appleton, Mrs. Stanley Wainscott and Mr. Wainscott, Miss Sylvia Waters, Miss Rachel Howard, Miss Beatrice Waters, Miss Christina Waters, Miss Brenda Dale, Miss Marion Appleton, Mr. Robert Bruell, Michael Ridgway, Mrs. Eric Appleton, Mrs. Denis Pryke, Mr. Alwyne Appleton.

Third Row: Miss Edith Elphick, Mr. Balls, Miss Balls, Mr. Harold Wyncoll and Mrs. Wyncoll, Miss Gabrielle Howard, Miss Barbara Everett, Mrs. Colley Pryke, Miss Muriel Gill, Mrs. Owen Pryke and Mr. Pryke, Mrs. Viola Ridgway, Mrs. Harold Jones, Mrs. Ford, Mrs. Kessel Motum, Mr. Alan Waters.

Second Row: Mrs. Norman Motum, Miss May Waters, Mrs. Alan Boozer, Mrs. Edith M. Boozer, Rev. Martin Pryke, Rev. A. Wynne Acton and Mrs. Acton, Mrs. John Potter, Miss Doris Potter, Mrs. Charles B. Dale, Miss Florence Everett, Mrs. Alan Waters.

Front Row: Mr. Norman Motum, Alan Waters, Jr., Peter Jones, Pamela Jones, Ruth Motum, Madge Waters, Stella Appleton, Ruth Waters, Michael Hemming, Thelma Pike, Gillian Wyncoll, Karen Ridgway.

Taking the Picture: Mr. Sanfrid Appleton. Present, but not in the group: Mr. and Mrs. John Cooper, Mr. F. Waters and Mr. J. Waters.

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Church News 1945

Church News       Various       1945

     DURBAN, NATAL.

     July 15 1945.-The last two months have been very happy ones for the Durban Society, for it was during this period that we heard that all our prisoners of war who were in Germany are safe and in reasonably good health. It was therefore in a spirit of thanksgiving that we celebrated New Church Day.
     First of all, Sunday, June 1, was devoted to worship, and in the morning the children's New Church Day service and the adults Holy Supper service were conducted by our Acting Pastor, the Rev. F. W. Elphick. To the children at 9.30 a.m., he spoke extemporaneously, explaining the Vision of the New Church given to John in Patmos. Later, at 11 a.m., Mr. Elphick's address to the adult congregation was the conclusion of the New Church Day theme introduced the previous Sunday, taken from the texts of Revelation 22: 17 and Matthew 24: 31.
     Children's Banquet.-This was given in the Hall on Monday, June 18, at 6 p.m., under the auspices of Theta Alpha, who arranged a happy banquet for eighteen children of school-going age. Mr. Elphick was toastmaster, and the program consisted of toasts to "The New Church" and to "The King," the reading of short papers by the children, and their recitations and songs. Some of the papers were original, but others were transcriptions from Bishop de Charms' book, John on the Isle of Patmos and Rev. C. Th. Odhner's Emmanuel Swedenborg-A True Story for the Young. The whole made a very interesting Series appropriate to the celebration of New Church Day. The subject and readers were as follows:
     "John in the Isle of Patmos," Barbara Forfar; Recitation from Rev. 21, Kainon School; "The New Jerusalem," Jennifer Bamford; Recitation from Rev. 19, Gillian Edley -The Holy City," Willard Mansfield; "Who was Swedenborg?" David Levine; "Swedenborg Between Two Worlds," Barry Buss; "Swedenborg the Revelator," Naomi Schuurman; "The Spiritual World," Rosemary Bamford; "The Spiritual World Opened to Swedenborg," Serene Schuurman; "Garments of the Angels," by Gwynneth Levine, read by David Levine; "The Abodes and Dwellings of the Angels," by Jonathan Levine, read by Tookie Forfar; and "Swedenborg's Writings Seen in the Spiritual World," Errol Edley.
     The meeting concluded with the singing of "Alma Mater" and "Our Own Academy."
     Adults' Celebration.-The buffet supper for the adults was organized by the Women's Guild and served in the Hall at 7 p.m. on New Church Day. Over 60 people were present, including four members of the Armed Forces: Bob Cowley, a hospital patient; John and Dennis Cockerell; and last, but not least, Colin Owen Ridgway, our first ex-prisoner-of-war to arrive back in South Africa, who was present with his wife.
     The Hall had been prettily decorated with bowls of red Poinsettias, and the catering was in the capable hands of Mrs. Schuurman (Beatrice Forfar) and her sister-in-law, Mrs. Scott Forfar (Beatrice Robinson). The Rev. Elphick acted as toastmaster, and, after toasts to "The New Church" and to "The King," he delivered his Address on "The New Church and Our Times of Reconstruction,"-a very interesting paper dealing with the topic of the present day.

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Later in the evening, Mr. Garth Pemberton spoke on "The Purpose of Life," and Mr. Wilfred Waters read a paper entitled "The New Church," written by A/Corpl. Graham Cockerell, stationed in Pretoria.
     As usual, the meeting received a number of telegrams and Messages of Greeting. These were read by Mr. Alfred Cooke, and were from the following friends: Mr. and Mrs. E. J. W. Browne (Diana Cowley) from Kokstad; Mr. J. Bull (Cape Town), A/Corpl. Graham Coekerell (Pretoria) Sgt. W. S. (Jo) Cowley (Italy); Mrs. E. Gardiner (Paardeberg. O. F. S.); the friends at Pinetown-Ridgway, Kisch and Prins; Mr. and Mrs. L. Levine (Creiglaton) Lieut.-Col. W. G. Lowe (Pietermaritzburg); Mr. W. Richards (Cape Town); Miss Moira Ridgway (Umhlali) Mrs. Mildred Rogers (on holiday at the Cape) Mr. and Mrs. Waters (Ladybrand). Being forced to absent themselves by the "flu," good wishes were sent by Mrs. Garth Pemberton, Mrs. Melville Rielgway, Mr. and Mrs. William N. Ridgway, and Mr. Percy D. Ridgway. Unfortunately, the Letter of Greeting from Bishop de Charms, dated May 1, did not arrive in time to be read to the gathering.     It was received by Mr. Elphick on July 6, and published ha the Durban Society Adviser of July 14.
     Then Mr. Scott Forfar proposed the toast, "To Those in the Armed Forces, both here and away." This was responded to by Lieut. Colin O. Ridgway (who had returned the week before from Germany, via France an England), and by Lieut. Bob Cowley and Signalman John Cockerell. And it was most gratifying to hear from Colin that the Greetings which had been sent to him in captivity during 1943 and 1944 had been received by him, and had helped him to keep his spirits up.
     Ample time was left for impromptu remarks, and Mr. James J. Forfar then noted the history of the Durban Society, the "Peace Offering Fund," and the responsibilities falling to the younger generation. Mr. Wilfred Buss reminded the gathering of the New Church in England, its numerical growth and progress. And a very happy and useful evening closed at 10.30 p.m. with the singing of "Alma Mater," "Our Own Academy," "God Save the King," and "Die Stem" (the latter two songs being South Africa's National Anthems).
     Wedding Bells.-Following the adult doctrinal class an Wednesday evening. July 4, a large and representative gathering of the members of the society gave a shower" for Mrs. Doris Mansfield in honor of her forthcoming marriage to Mr. James Bennett Mumford. Mrs. Mansfield has been our church organist and choirmistress for seventeen years. The wedding, at which the Rev. F. W. Elphick officiated, took place on Friday afternoon. July 6, and was attended by many relatives and friends of the happy couple After the ceremony the bride and bridegroom received the congratulations of those present at an informal reception arranged by members of Theta Alpha in the Hall.
     PHYLLIS D. COOKE.

     GENERAL CONVENTION.

     After an interval of two years, the General Convention met for its 122d Session at Cambridge and Boston. Mass., June 20-25, 1945. Owing to wartime conditions, no meetings of the general body have been held since the one held at Chautauqua, N. V., in 1942, but the affairs of the organization have been administered by the General Council; and the Convocation held at Cambridge in 1943 proved to be a useful substitute for the customary annual gathering. To hold a meeting this year, it was necessary to comply with Government regulations as to travel from a distance, and this limited the attendance.

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     The program took on a somewhat different form, with the introduction of Seminars, as we learn from the report in The NEW-CHURCH MESSENGER of July 4, 18, and August 1.
     The Council of Ministers met in the Cambridge Chapel on June 20 and 21, and the opening session of the Convention was held in the Chapel of the Theological School at Cambridge in the evening of the 21st, when the Rev. Everett King Bray, President, delivered an Address on the subject of "A Love-Centered Universe." the text of which appears in the MESSENGER of July 4.
     Some thirty-five ministers and seventy-five delegates were present when the Convention met for sessions in the Boston Church on June 22 and 23. Among the actions taken at these sessions we note that Mr. Bray was reelected President of Convention, and that the Rev. Leslie Marshall, Minister at Paterson, New Jersey, was elected Editor of THE MESENGER, succeeding the Rev. Arthur Wilde, New York. N. Y., in that office. The Convention sanctioned the ordination into the ministry of four candidates, and the investiture as General Pastor of the Rev. Paul Sperry, the rites being administered at the Sunday service in the Boston Church. Mr. Sperry becomes General Pastor of the Maryland Association. Among the newly ordained ministers is a Mr. Dionisio de Lara "who will return to carry the New Church message to Cuba." He addressed the Convention on "The Call to Latin-America." (MESSENGER, p. 235.)
     Seminars.-The reason for including these in the program of the Convention is stated: "Let us have more time for the discussion of matters vital to the spiritual and educational life of the Church; let us not devote all the time to the transaction of business." This has been the plea of a large part of the Church, in discussing the annual meetings of the General Convention. True, in the past there have been papers read and addresses given by selected speakers, sometimes followed by brief discussions; but for years it has been increasingly evident that the average New Churchman who attends Convention has felt the need for an opportunity to 'speak out in meetin' and discuss in an informal way the many problems which face the Church." It was this growing desire which prompted the holding of the Convocation at Cambridge in the summer of 1943, the feature of which was the holding of seminars or informal groups, convened under selected leaders, each of which discussed some aspect of Church life. Realizing the distinct success of this form of discussion, the Program Committee of this year's Convention set aside two evenings for the holding of six seminars, and also appointed a time for the consideration of the findings of the groups by the Convention itself.
     The first three seminars dealt with the general subject of "The Educational Responsibilities of the Church," under the following headings: "Our Children," "Our Young People and Adults," and "The World." The seminar on "Our Children," led by Mrs. Franklin H. Blackmer, we are told, "devoted a large part of the time to the discussion of the work of the Sunday-school Association, and the best methods for the education of the children."
     The three other seminars considered the subjects of "Church Organization," "Church Extension," and "Worship."
     The Reports of all six, seminars, as they were presented to the Convention on Saturday, June 23, are printed in THE MESSENGER of July 18, 1945, pages 228-231.


     DETROIT, MICHIGAN.

     The activity of the Detroit-Saginaw group suspended during the vacation period were resumed on Saturday, August 25, by a regular visit of our pastor. On that evening, Mr. Reuter inaugurated a new series of doctrinal classes to a large and very attentive audience at the home of Mr. and Mrs. Wm. F. Cook.

477


The new feature of these classes is, that we are now assigned a portion of the Writings to be read between Mr. Reuters visits. He will then lecture on what we have read, and invite questions and discussion
     At the service of worship on Sunday, the pastor's sermon was, very appropriately, on the subject of "Peace." He contrasted the worldly idea of peace, as being merely a cessation of hostilities between nations, with the doctrinal teaching that real peace is spiritual and from the Lord, and is granted only to the regenerating man, who, through overcoming the evils of his nature, experiences in his heart the peace and joy of heaven.
     After nearly two months of inactivity, it was a real pleasure to meet together again, and to enjoy the good fellowship which is always a marked feature of the luncheon and social hour between the service and the afternoon doctrinal class. At such times we realize the bond of true friendship which exists between members of the Lord's New Church.
     In preparation for our pastor's Sunday afternoon class, we had read the book of Genesis during the summer. This was the first of a series of lectures on the Word in its letter, and these will be continued until we have read through from Genesis to Revelation. This course of reading and instruction should enable us better to understand the spiritual sense, of which the Word in its letter is the basis and containant.
     It was a very great pleasure to have with us at these meetings Pfc. Willard McCardell. We had missed him very much from our group activities, and we are happy at the prospect of his early release from the army. During the afternoon session Willard gave a very interesting account of his experiences, from the time he was attached to General Patton's army until, after his unit had crossed the Rhine, he received the injury which meant the end of the war for him.
     Sgt. Gordon B. Smith, of Bryn Athyn, attended these meetings with his fianc?e, Miss Frances Cook, daughter of Mr. and Mrs. Win. F. Cook. Gordon also addressed us, recounting some of his experiences as a gunner on thirty-five bombing missions over Germany.
     These two first-band accounts of actual combat experiences were a very thrilling added feature to our usual program.
     On Sunday evening, at the Cook home, our pastor conducted a betrothal service for Gordon and Frances, who expect to be happily married long before this report appears in print.
     Another wedding of special interest to our group was that of M/Sgt. Jack Lindrooth to Miss Helen Brown at Saginaw, Michigan, on July 11. Jack is back on duty, and so it may he some time before we have the pleasure of seeing bins again and meeting his wife.
     WILLIAM W. WALKER.


     GLENVIEW, ILLINOIS.

     Church services have been exceptionally well attended this summer. Mr. Acton has delivered a series of sermons on "The Lords Prayer," taking each sentence as a text and fully expounding it. This series has been so much appreciated that Miss Lois Nelson, who has been mimeographing the sermons and sending them to the men in service, has been asked to make many extra copies.
     The Sunday our pastor was away, attending the Sons' meetings in Pittsburgh, the Rev. Victor Gladish preached an eloquent sermon on the account of Mary and Martha in Luke 10: 38-42. And in August the Rev. Harold Cranch conducted a service and preached on the Story of Balaam.
     The men's philosophy group has continued to meet each week, except on those occasions when Mr. Acton was away. These meetings are usually held at the various residences, but Mr. Oswald Asplundh's summer house, coupled with his admirable qualities as a host, proved to be so exactly right that it seemed to be a good idea to meet there during the summer.

478


This was drag n to his attention-so we met there Swedenborg's Philosophy, some refreshment and social talk, have been greatly enjoyed.
     The ladies have had a summer course with Mr. Acton on Divine Love and Wisdom, which has been much appreciated.
     A special Service of Thanksgiving was held on the evening of August 15, and although nor much notice could be given, the church was filled to capacity. Our pastor's Victory Address brought out the thought that even through war and devastation the world is being prepared for new states favorable to the Second Advent, and emphasized the fact that the New Church and its Doctrines are above all nations, and know no geographical boundaries. In closing he said: "Let our joy in this victory be placed in the added opportunity afforded us to do good to the peoples of the earth, yes, even to those nations and peoples who have been our enemies. May the Lord guide the councils of our rulers to promote peace on earth, good will toward men! May we be strengthened by this victory in the truth that the victory is the Lords, and, with the deepest humility give all thanks to Him!"
     Carnival.-In lighter vein, we must report that the Park Carnival, held on the evening of August 19, was a great success. This is an annual event, held under the auspices of the civic committee. Considerable work of preparation resulted in the brilliant lighting of the beach near the lake. Games of all sorts raked in nickels and dimes. Mr. Crebert Burnham's motor launch lent atmosphere and also did a thriving business. A hay ride and a tractor named the "Red Tomato" were loaded with passengers and careened madly over roads and fields, shaking up the passengers thoroughly at 10 cents apiece As usual, the ladies provided a good supper. Everybody, adults and children, had a good close; and nobody is much poorer, but the Park Fund is richer by $325.00. After all, that's what the carnival is for!
     Sons' Meeting.-On Sunday evening, August 26, the Glenview Chapter of the Sons of the Academy had the pleasure of hearing the Rev. Harold Cranch give a brief sketch of the Radio Broadcasting work up 10 date, and what might be done in the future. Did he give a good talk? Well, the Glenview Chapter subscribed $50.00, to be paid if the work is continued and since this amount has to be raised in addition to all other monies, it would seem that he did.
     Throughout the summer, informal parties for the young people have been held on Saturday evenings at the church buildings. Quite a number of hosts and hostesses have been on the job, for which the parents and young folk alike are duly thankful. If anyone thinks that things are dull in the summer time, just come to Glenview! Lots of people do, and we are always glad to see them.
     SYDNEY E. LEE.


     COLCHESTER, ENGLAND.

     Young Peoples' Weekend.

     This year our Young Peoples' Week-end was held July 20 to 22. The proceedings opened on Friday evening with a meeting held at the home of Mr. and Mrs. Alan Waters, at which an inspiring paper, entitled "All Religion is of Life," was given by the Rev. A. Wynne Acton, who kindly made a special journey from London to be with us. His address was thoroughly enjoyed by all.
     We had arranged to spend Saturday at the seaside, and to our great delight it was a beautiful day, and all very much enjoyed several hours at West Mersea, some going down by bus, and others, more energetic, cycling to the rendezvous. Boating and swimming were in full swing.
     In the evening, thirty-five young people sat down to a banquet at the church, which was prepared by Mrs. W. S. Appleton and Mrs. J. Cooper. Alan Waters, Jr., acted as toastmaster, and the formal part of the evening was devoted to the subject of "Freedom."

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Three interesting papers were read: "Freedom from Fear, by Peter Dyne; "Freedom of Speech," by Gabrielle Howard; and Freedom of Religion," by Fred Appleton. Their efforts were very much appreciated. As visitors on this occasion we were very pleased to have with us Norman Heldon from Australia and Arthur Fountain from Canada; also Ethne and Michael Ridgway, who are in Colchester en route to America. The evening ended with games, which were arranged by Fred Appleton.
     On Sunday morning, six young ladies made their Confession of Faith,- Brenda Dale, Rachel and Beryl Howard, Nina and Barbara Newall, and Stella Waters. The service conducted by our pastor, the Rev. Martin Pryke, was beautiful and impressive and it was certainly heartening to see so many young people coming forward to embrace the doctrines of the New Church on their own responsibility. During the afternoon them was short service for the administration of the Holy Supper.
     Unfortunately, many of the visitors had to return home on Sunday evening, but most of them found rime to pay a short visit so the hospitable home of Mr. and Mrs. Colley Pryke, where tennis, croquet and other outdoor games were much enjoyed. Thus ended a very happy and useful weekend, the success of which was largely due to the thoughtfulness and efforts of the Rev. Martin Pryke, who was mainly responsible for organizing the whole weekend. We would like to offer him our thanks and our appreciation of his good work.
     MARION APPLETON.
     CHRISTINE WATERS.
BOOKS 1945

BOOKS              1945

     The Word Explained-Volume VII of the English Version has been completed by the translator Alfred Acton, MA., D.Th., and is in type and ready for the press. It contains the explanation of Leviticus, Numbers and Deuteronomy, nos. 6540 7566 (Latin. Vol. IV: 5410-7762)

     New Horizon is the title of a story of missionary intent by Sigrid Odhner Sigstedt, published by the author at her residence Rose Lane, Bryn Athyn. Pocket size 60 pp.: 75 cents, or 10 copies for $5.00.
DISTRICT ASSEMBLIES And EPISCOPAL VISITS 1945

DISTRICT ASSEMBLIES And EPISCOPAL VISITS              1945

     BISHOP DE CHARMS:

Sept. 29-Oct. 1-Detroit, Michigan.
Oct. 2-Cleveland, Ohio.
Oct. 3-Erie, Pennsylvania.
Oct. 4-5-Toronto, Canada.
Oct. 6-8-Kitchener, Canada.
Oct. 9-10-Montreal, Canada.
Oct. 11-Toronto, Canada.
Oct. 13-l5-Akron, Ohio.
Oct. 16-Youngstown, Ohio.

     BISHOP ACTON:

Sept. 24-Chicago and Rockford.
Sept. 29-St. Paul, Minnesota.
Oct. 5-7-Glenview-Chicago District Assembly.
Oct. 9-10-Cincinnati, Ohio.
Oct. 11-Pittsburgh, Pa.
CHARTER DAY 1945

              1945

     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 Friday and Saturday, October 19 and 20, 1945, The Program:
Friday, 11 a.m.-Cathedral Service, with an Address by the Rev. Alan Gill.
Friday Afternoon-Football Game.
Friday Evening-Dance.
Saturday, 7 p.m.-A Banquet in the Assembly Hall. Toastmaster, Mr. Robert E. Synnestvedt.
     Arrangements will be made for the entertainment of guests, if they will write to Mrs. V. W. Rennels, Bryn Athyn, Pa.

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FEAST OF PEACE 1945

FEAST OF PEACE       Rev. E. R. CRONLUND       1945




     Announcements





NEW CHURCH LIFE
VOL. LXV
NOVEMBER, 1945
No. 11
     "And Solomon came to Jerusalem, and stood before the ark of the covenant of the Lord, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants." (I Kings 3: 15.)

     Solomon was born a prince of the royal house of David. And although he was not the direct heir to the throne, yet in Providence he succeeded his father as king. His name is derived from the Hebrew word Shalom, which means peace; and so the name Solomon means the "peaceful one." And his name was prophetic and significative of the state of the country during his reign; for it is written that "he had peace on all sides round about him. And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon." (I Kings 4: 24, 25.)
     And soon after Solomon had been made king, the Lord appeared to him in Gibeon, and said to him, "Ask what I shall give thee." And Solomon said: "Give Thy servant an understanding heart to judge Thy people, that I may discern between good and bad." Thus Solomon asked for an understanding heart; he asked for wisdom. This was pleasing to the Lord. It pleased the Lord that Solomon asked for spiritual blessings, rather than for natural and temporal blessings. Therefore the Lord gave him not only that for which he had asked, but He gave him that also for which he had not asked, namely, riches and honor, so that there was not any among the kings like unto him all his days.

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     And when Solomon had returned to Jerusalem, he entered into the house of the Lord and offered up burnt offerings and offered peace offerings. Burnt offerings represent worship from love, and peace offerings worship from faith. For the Lord must be worshipped both from love and from faith. Love and faith are two essentials of the church. Worship must be performed from these two united as in a marriage. He who is not in this marriage cannot worship the Lord in spirit and in truth.
     And after Solomon had offered humble and grateful worship to the Lord in acknowledgment of the blessings, which the Lord had bestowed upon him, he made "a feast to all his servants." In worship, instruction is given concerning the Lord and His kingdom. The mind is fed with spiritual food. There Ts a spiritual eating. For the mind there has been provided the food that is suited to it, and for the body there has been provided the food suited to it. If there were no such thing as spiritual food, there would be no such thing as natural food either. Natural food is produced by spiritual food. Spiritual food is the cause, and natural food is the effect. There is, therefore, a perfect correspondence between the two kinds of food, or between spiritual eating and natural eating.
     It was because of this correspondence between what is spiritual and what is natural that Solomon, after he had worshiped the Lord, "made a feast to all his servants. It was for the same reason that the Lord, after He had taught the multitude, fed them. It is said in the Gospel that, when Jesus saw the people who had come to meet Him in the desert, He was moved with compassion toward them, because they were as sheep not having a shepherd; and He began to teach them many things." (Mark 6: 34.) Afterwards the Lord provided natural food for them. "They did all eat, and were filled." This miracle was performed because previously the Lord had been teaching them, and they had received and appropriated to themselves His doctrine. This was what they ate spiritually, and therefore natural eating followed; that is, it flowed in out of heaven with them as the manna did with the children of Israel, unknown to them; for when the Lord wills, spiritual food, which is the real food, is changed into natural food, just as it was turned into manna every morning. (A. E. 617.)
     The Lord fed the multitude in the desert not simply for the reason that He had compassion on them because they were hungry.

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This was indeed one reason. But the chief or internal reason why He did this was that there might he the representative of a heavenly feast. He had taught them the doctrine of love and charity, and by eating afterwards was signified appropriation of the things, which had been taught. Furthermore, by eating together, or by a feast, is signified initiation into mutual love and charity. They who worship the Lord from a sincere heart are conjoined through feasts or by eating together. It is therefore the ultimation and completion of worship. And this was the interior reason why the Lord, after He had taught the people, made provision for their eating together. And it was also the reason why Solomon, after he had worshiped the Lord, "made a feast for all his servants."
     In the Jewish Church eating together was part of the worship. They ate together of the sanctified things when they offered sacrifices, which represented nothing else than the Lord's dwelling with man in the holy things of love signified by the sacrifices. The same was afterwards represented by the Holy Supper, which in the Primitive Christian Church, was called a Feast. (A. C. 2341.) It is noteworthy, also, that the three great yearly celebrations in the Jewish Church were called "Feasts." The Lord's command was. "Three times thou shalt keep a feast unto me in the year." (Exodus 23: 14.) On these occasions they met to worship and to eat together of the sacrifices, this being a part of the worship.
     As feasts are significative of internal things they are often spoken of in the Word. We read that Lot made a feast for the two angels who entered into his house (Gen. 19: 3); that Abraham made a great feast the same day that Isaac was weaned (Gen. 21: 8); that Laban gathered together all the men of the place and made a feast when Leah his daughter was married to Jacob (Gen. 29: 22). These are but a few instances where feasts are mentioned in the Word. The Jews, however, did not know their internal significance. With them it was simply a custom that had been handed down from the Ancient Church. In that Church they knew what such feasts involved and represented, and what their spiritual use and benefit was. For all their customs, like their rites of worship, were in correspondence with their spiritual states, and thus actually represented and signified them. All their acts were outward signs of the love and charity reigning within, and truly represented them.

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Thus their feasts of charity signified their initiation into mutual love, their nuptial feasts initiation into the conjugial, their birthday feasts initiation into the state of the new birth, or regeneration, and their holy feasts initiation into celestial and spiritual love.
     In general, feasts and suppers in ancient times were made within the church, in order that they might be consociated and conjoined as to love, and that they might instruct one another in those things which are of love and faith, thus in the things of heaven. Such, at that time, were the delights attending their banquets, and such was the end for the sake of which were their dinners and suppers. Thus the mind and the body were nourished unanimously and correspondently, and from this they had health and long life, and from it they had intelligence and wisdom; and also from this they had communication with heaven.
     The ancients had spiritual ends in view in their feasts. They held them in order that their love might grow stronger, and that their wisdom might multiply. But as a result of the feasts they had natural blessings as well, namely, health and long life. This is another illustration and confirmation of the truth that if the kingdom of God be sought first, all else will be addled.
     The ancients had health and long life because at their feasts they partook, not of natural food only, but also of spiritual food. And this fact teaches us clearly "man doth not live by bread alone, but by every word that proceedeth out of the mouth of the Lord." Natural food alone has no power to sustain life; for nature, being dead, can neither produce life nor maintain it after it has been given. Natural food is only the means through which spiritual food passes to man; and it is the spiritual fool, which thus passes to him that actually nourishes him and gives him life. All, the evil as well as the good, receive this food; for no one could live for one moment without it. This food is the Divine Truth of the Divine Love, which is the verimost real and substantial thing, the only living thing in the universe. But the good receive this food in one way, and the evil in another. The evil pervert it, and turn it into its opposite, whereas the good truly receive it, and so live in the Lord.
     Natural food is required for the body as a means through which spiritual food may pass to it; for what is spiritual acts upon what is natural through natural means.

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That man may be nourished, it is therefore necessary that the vessels of the body intended to receive food should be open and so receptive of it. We are taught that delight is what opens those vessels; for the Writings say: "Food and drink nourish the body better and more effectively when man at dinner or supper is at the same time in the delight of conversation with others concerning such things as he loves than when he sits at table alone without company. In the latter case the vessels that receive the food are constricted, but in the former case the vessels are open. The correspondence of natural food with spiritual effects this." (A. C. 8352.)
     The delight of conversation concerning spiritual things opens the vessels of the body more effectively than the delight of conversation concerning anything else. And it was because the ancients were in this delight at their feasts that they had health and long life as a result.
     In the early Christian Church also feasts were held which were called "feasts of charity." The custom of eating together was handed down to the early Christians from the Jewish Church, and they did this also because the Lord in parables compared the kingdom of heaven to a feast. In the 14th chapter of Luke the Lord speaks of a certain man who made a great supper, and bade many.
     The Lord Himself is the one who is meant by the "certain man" in this account, and by the "supper" is meant the conjunction with the Lord and the consociation with the neighbor that exist in heaven.
     And in another place the Lord says: "I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table in my kingdom." (Luke 22: 29, 30.) And when the prodigal son had returned to his father's house, his father said: "Bring hither the fatted calf, and kill it; and let us eat, and be merry; for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry." (Luke 15: 23. 24.)
     Because of these and similar teachings in the Gospel, heavenly feasts, or feasts of charity, were held in the Primitive Christian Church, and such feasts were to them a means through which they were conjoined more closely in the bonds of mutual love; and they were thus a means through which they were introduced more interiorly into the communion of saints.

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We are taught that "at table they conversed on various subjects, both domestic and civil, but especially on such as pertained to the church. And because they were feasts of charity, on whatever subject they spoke, charity with its joy and gladness was in their speech. The spiritual sphere which reigned in those feasts was a sphere of love to the Lord and of love toward the neighbor, which cheered the mind of every one, softened the tone of every one's words, and carried festivity from the heart to all the senses." (T. C. R. 433.) It is further said that at these feasts they "strengthened one another to abide in the worship of the Lord from sincere hearts." (T. C. R. 727.)
     How different is the state of the Christian Church at the present day! Feasts and banquets are still held, but not for the sake of strengthening one another to abide in the worship of the Lord. The externals of the early Christian Church remain, but their internal, their soul, is to be found no more. The Writings declare that the purposes of the feasts and banquets at this day are not for the sake of any spiritual conjunction, but for the sake of worldly conjunctions, namely, for the sake of gain, for the sake of the pursuit of honors, and for the sake of pleasures, from which there is nourishment of the body, but none of the mind. (A. C. 7996.)
     From what has been said it may be evident that the element of eating together is an important ultimate of the life of the church. The life of charity would not be complete without it. In the New Church there will be feasts, which will be truly feasts of charity 5t) far as we come into the love of truth for its own sake. The spiritual love of truth is what is meant by charity. If we love the truth we also love those who are in it, and so a spiritual brotherhood arises. This spiritual brotherhood is strengthened by means of feasts on charity; for we are taught: "There emanates from every man a spiritual sphere which is of his love's affection and the thought therefrom, and it interiorly affects his associates, especially at feasts; it emanates through the face, and by the respiration." (T. C. R. 433.)
     Feasts, because of their spiritual use, signify communication and conjunction; for they "take place among a number who are together in love and charity, who mentally conjoin themselves, and share with one another their glad feelings, which are emotions of love and charity." (A. C. 2341.)

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     By eating together is also signified unanimity in the worship of the Lord; and so far as there is unanimity in this respect, so far will the spirit of charity prevail. The worship of the Lord, or, what is the same, love to the Lord, and charity are what open heaven to man and introduce him into it. These are the things that enable him to eat angel's food. And it is written: "Blessed is he that shall eat bread in the kingdom of God." Amen.

LESSONS:     I Kings 3: 1-15. Mark 6: 30-44. A. C. 8352.
MUSIC:     Revised Liturgy, pages 447, 497, 570.
PRAYERS:     Nos. 89, 129.
VICTORY-WHAT OF THE FUTURE? 1945

VICTORY-WHAT OF THE FUTURE?       SYDNEY B. CHILDS       1945

     To men of good will the final victory in the war was a time above all times when the thought of God became paramount; and all have had opportunity to offer humble acknowledgment from the heart that this victory is His,-given in His mercy and Divine munificence, that mankind might again breathe the pure air of freedom, and that spiritual, humane aspirations might no longer be trampled wantonly by the perpetrators of sacrilege. We look to the Word of God for words of gratitude: "O give thanks unto the Lord; for He is good; for His mercy is forever." (Psalm 136: 1.)
     What of the future? Is this the last "world war"? Hope is given that, in one fundamental reaction among the victorious nations, we are now entering upon ways, which at least may prove introductory to the preludes of lasting peace. The recognition of the principle that the leaders of aggressor nations are guilty of heinous crimes, and must be punished for them, is a vital step in the right direction. Contrast the supine sentimentality that prevailed at the end of World War I, when comparable world-criminals were treated much as fallen heroes. It is a travesty upon justice that an individual convicted of a single murder should forfeit his life, but that they who instigate the murder of millions should escape, and be free to plan at leisure for another war in which they hope to emerge as victors.

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     The United Nations Charter may prove a mighty instrumentality for outlawing, or at least confining, the destructive conflicts which might otherwise lead to a third world war. The alliance of those nations, which have combined to withstand and vanquish Germany and Japan, presents a formidable barrier against the cynical persuasions of some future dictator who would follow the adage, "Divide and conquer." In the preservation of mutual interests by a union of peaceful nations, so that all peoples having respect for human liberty may remain united to safeguard themselves the United Nations Organization would seem to be an acceptance of a law of Divine order for the future protection of mankind. Notwithstanding the elements of thinly disguised selfishness that have been manifested in the initial stages of the evolution of this Charter, the compromises made indicate many well disposed among the nations who are willing to sacrifice much to the end that the scourge of war may be lifted from the earth. The article in the Charter, which calls for force to implement its decisions, is a strong augury for peace. Things worthwhile are worth defending.
     In the broadened powers of destruction, stemming from the amazing developments of science, there is a further possibility that covetous nations may hesitate to initiate an all-out war of conquest. The devastation of the rocket bomb, and more especially of the atomic bomb, gives pause for thought. The latter may be interpreted as a veritable modern miracle in hastening the end of the war in the Pacific, though unfortunately it can; in the hands of an unscrupulous nation, prove a Frankenstein d)f destruction. Through science man has now evolved a means for the total destruction of the civilized world. Yet the incalculable increase in the destructive power of weapons of attack may deter even those without conscience from aggressive war. If this be true, enlightened selfishness may be used by Providence to preserve peace among men, at least for a time.
     As New Churchmen, we turn to our Revelation for the answer to the question as to whether or not we are at the dawn of an era of perpetual peace. We know that, in an absolute sense, the answer cannot be given, since it would involve on our part a judgment of the spiritual state of all men upon earth at this day. If, in the interval of time, which has elapsed since the Heavenly Doctrines were revealed, mankind has progressed along truly civil and moral lines, comparable to the recognizable achievements of natural science, there would be much of hope for the end of wars.

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But there can he no true civil and moral development in man without a spiritual and celestial awakening of the conscience, so that his outward charity may be a garment for the heavenly state of mind within.
     We acknowledge that the Lord alone can judge, and that He alone can enlighten us as to the spiritual quality of mankind today. And the Writings reveal many basic truths to clarify our thoughts upon this matter. From the observation of our own natural inclinations, and a recognition of the almost total negation with regard to genuine spiritual truths among men in general, it would hardly seem logical to conclude that men are now entering upon a revival of the Golden Age upon earth. It may be useful to reflect upon the specific teachings of the Writings on the subject of war, as given in the following brief quotation:

     "It is not from the Divine Providence that wars exist, because they are united with homicides, depredations, violence, cruelties, and other enormous evils, which are diametrically contrary to Christian charity. And yet they cannot but be permitted, because, since the time of the most ancient people, the life's love of man has become such that it wills to dominate over others, and at length over all: and that it wills to possess the wealth of the world, and finally all wealth. These two loves cannot be kept in bonds, since it is according to the Divine Providence that everyone he allowed to act from freedom according to reason; and without permissions man cannot be led from evil by the Lord, and cannot be reformed and saved. For unless evils were permitted to break out, man would not see them, and thus would not acknowledge them, and so could not be led to resist them. Hence it is that evils cannot he inhibited by any Providence, for so they would remain shut in, and, like the diseases called cancer and gangrene, would spread about and consume all that is vital in man." (D. P. 251.)

     The teaching is significant, and when we consider it in connection with much that is revealed elsewhere in the Writings, there appears to be little foundation for a conclusion that the world is now on the threshold of a new era in which all wars can be eliminated.

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Such an era can come only when men as a whole turn to their Creator, seeking to know and to be governed by revealed truth, to shun all evil as sin against God, and striving to the utmost to live the life of charity. Such a state of mind, if present throughout the world would end all threat of future wars, and would inaugurate lasting peace and good will upon earth.
     In all humility we may meditate upon the part played by the New Church in the realization of the day of victory. It is believed that our Church has performed its part;-first, in the bravery of its sons who have fought and died that our civilization might not lie prostrate under the heel of a tyrant; second, in whatever aspirations for good that may have been aroused, to dedicate our lives to the up building of the Lord's New Church, we have been permitted to share in the fulfillment of Divine ends. We have witnessed an actual outbreak of the hells, and in turn a miraculous deliverance from evil. It is really in the minds of men that good and evil strive for supremacy. War and peace are essentially of the spirit. No matter what the future may bring forth, there is only one thing to fear-that is, evil. There is only one source of good-the Lord.
     Therefore, future peace and war in the world is not our primary concern. These eventualities would seem to be totally beyond our influence. The one thing in our immediate control is the responsibility for our individual life: and it is a responsibility sufficient to keep one fairly well occupied until, through the merciful advent of death, we are once and for all relieved of the burden of choice as between heaven and hell, since at the time of death that choice will have been irrevocable.
     To put aside the thought of our own personal salvation or damnation we have lived through a long crisis in the affairs of mankind, which has now reached a momentous climax in the defeat of our enemies. We have seen the power of evil "spreading himself like a green bay tree," and have witnessed the miracle of a Divine intervention. That intervention took on many and varied forms. There has been the allowance of frightful suffering with millions of our fellow men, permitted under the auspices of a merciful God, that more deadly forms of evil might not be the means of poisoning men's souls beyond all hope of redemption. There has been the death of untold millions, sacrificed in the overthrow of a man-made altar consecrated to the lust of world-wide dominion.

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We have known an evolution of bravery and courage in the hearts of millions of men who were called upon to fight as warriors in the cause of human freedom. And finally, after years of heartbreak and despair, we have once again seen the triumph of right over might. For all this and more we can repeat as a prayer: "O give thanks unto the Lord; for He is good; for His mercy is forever."
     The hope of the world is not, as many would conclude, dependent on whether or not lasting peace on earth is now to be realized, but on whether heaven or hell is to prevail. If heaven prevails, genuine peace will be given; if not, it will mean war even to the total destruction of all mankind.
     The acknowledgment of the Lord is a spiritual gift, and the truths concerning His kingdom convey a portent of momentous consequence regarding the future. The issue is the future destiny of all men on earth. Is that future to be one where, under the auspices of Divine Providence, mankind is ultimately to be delivered from evil and to come into good? If that is to be the final outcome of all the tragedy we have endured, and still may endure, the message, which the Lord would give to us, is one of hope. It is a hope so glorious that it transcends the imagination; for it is an eternal promise of everlasting happiness, which eventually may be the inheritance of posterity, however distant. To the New Church that hope is real and certain since it has been revealed in the truths given to us in the Lord's Second Coming. When the Lord in His new and final advent is acknowledged by all men, then wars will have ceased on earth, and the prophecy of Isaiah will have been verified. "Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise. . . Thy people also shall be all righteous; they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified. A little one shall become a thousand, and a small one a strong nation: I the Lord will hasten it in his time." (Isaiah 60: 18, 21, 22.)
     To us, as members of the New Church, has been bequeathed a unique responsibility. Acceptance, both in mind and heart, of the greatest of all miracles-the revelation by God of the internal sense of the Word,-is a key, not only to our own salvation, but also to the salvation of all men.

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The New Church is the veritable hope of the world, because it is only in this Church that the Lord Jesus Christ can be acknowledged and worshipped in fullness as the God of heaven and earth. That the one and only true Church is as yet known to but few, this in no iota voids the immeasurable power that is bequeathed to us, providing we prove worthy of our trust.
     In the war that is past, and in whatever ordeals that are to come, we are reminded by the words in Ecclesiastes of the unique power that is placed in our hands: "This wisdom have I seen also under the sun, and it seemed great unto me: There was a little city, and few men within it and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man. Then said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard." (Ecclesiastes 9: 13-16.)
     Let us hope that "the poor man's wisdom" may in truth be ours, and that, no matter how few we may he in number, we may ever remain faithful to the trust that has been placed in our hands. That trust is a gift of supreme worth. If we receive it worthily, we shall be given in due measure the wisdom to "deliver the city" from all its enemies. For we know that this "city" will not remain little, nor its defenders poor. For it is of this city that John wrote: "And he carried me away in spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God." (Rev. 21: 10.)
     There is every hope for the future, and every cause for devout thanksgiving in the celebration of the end of the present war. A milestone has been reached, and a victory has been achieved through the sole aid and source of deliverance from cur enemies, spiritual as well as natural,-Almighty God. Peace, at least for a time, has been restored on earth. "O give thanks unto the Lord; for He is good; for His mercy is forever."

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SILVER-LEAVED GRAPES 1945

SILVER-LEAVED GRAPES       AMENA PENDLETON HAINES       1945

     Adapted for children.

     The following is a story that Swedenborg tells about his visit to the heaven of the Silver Age.

     I was in the other world as to my spirit on one occasion when an angel came to me. It was the angel who the day before guided me to the heaven of the Golden Age.
     He saluted me and said, "I have been sent by the Lord to guide you to the heaven of those who lived in the Silver Age."
     When he had spoken we bent our steps toward the southeast and mounted a hill. From the top of this hill we looked out over a vast stretch of country. The angel directed my gaze across a valley to a mountain, which stood far away and alone.
     "On that mountain," he said, "there is a city; it is the heaven of the Silver Age."
     We began to descend the hill, and as we walked I noticed here and there on either side of us, carved in stone or wood, images of men, and of beasts, birds and fishes. I pointed them out to the angel and asked, "What are these? Are they idols?"
     "No," he said, "they are not idols. Each figure has some special meaning, or represents some particular virtue. The ancients understood this. They called it the science of correspondences."
     As we passed the figures and finally came out in the valley, he told me the meaning of some of these figures carved by the men of the Silver Age. Then we crossed the valley and found ourselves in a field at the foot of the mountain.
     We looked across the field, and on the other side we saw horses and chariots. The horses were caparisoned in strange varieties of harness, and the chariots were carved in many different forms. Some of the chariots were carved like eagles, others like whales, and still others like stags with branching horns.

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     As we drew near, these wonderful chariots and horses disappeared, and we saw in their stead men in pairs walking about and talking. I was surprised at this, but the angel explained to me what these strange happenings meant. He said that the men appear in the distance like horses and chariots because the men of that age are intelligent and wise. We passed near them without stopping and went on our way, and at last we reached the city and entered it with joy.
     We walked through the streets and saw its temples and its dwellings. They were more beautiful than anything I had ever seen in the natural world. There were many palaces; some of them were built of a pure white marble, with steps of alabaster, and pillars of red jasper highly polished.
     We observed also the temples, which were even more beautiful than the palaces. One temple was built of a precious stone; it was transparent blue like a sapphire; and another was built of lapis lazuli, azure blue.
     As we wandered through the streets enjoying the beautiful buildings, trees, and gardens, we saw also some of the inhabitants of this heaven of the Silver Age. They were walking about in pairs. And as they were husbands and wives, we waited for some of them to pass, hoping they would invite us to their homes.
     At that moment, the door of one of the houses opened, and a young man and his wife came out. They called to us and invited us to enter. So we mounted the steps, and my companion spoke for me and explained to them why we had come to the heaven of the Silver Age. He told them that I wished to learn about the marriages of the ancients who now live in this heaven.
     Then the husband and wife welcomed us and said that they were from an ancient people of Asia, and that they had lived in the heaven of the Silver Age for many hundred years.
     They led us to their house. We entered a kind of reception room and from that into an anteroom. The walls of this room were decorated with various designs. About the room on tables and stands were pretty little statues and figures of silver.
     "What are these?" I asked.
     "Each of these little silver statues," our host answered, "has some special meaning that has to do with the happiness of our married life."

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     While we were looking at these exquisite statues I glanced up, and lo, on the wall there was a rainbow of crimson, blue, and white. But these colors did not remain fixed, for they flowed one into another. The crimson passed over into the blue, and then into the white and tinged it dark blue, and then it flowed back through the blue again into the crimson, and the crimson became flaming red.
     "Do you understand these things?" the husband asked us.
     And I answered, "Will you instruct me?"
     So he told me the meaning of the changing colors and of the love of one man for one wife.
     Whilst we were conversing I looked through the window and saw at some distance a chariot drawn by small white horses. My companion saw it also and said to me, "This is a sign for us to depart."
     Then we went through the door and descended the steps. And while we were waiting for the chariot to come nearer our host gave us a cluster of white grapes, and as I took them in my hand the leaves became silver. We brought them away with us-the silver-leaved grapes-as a sign that we had been with the people of the Silver Age.

     [This is the second in a series of five stories adapted for children from the Memorable Relations in the work on Conjugial Love, nos. 75-82. The third will appear in the December issue.]
PRISONERS OF HOPE 1945

PRISONERS OF HOPE       AMENA PENDLETON HAINES       1945

     "Turn you to the strong hold, ye prisoners of hope even today do I declare that I will render double unto thee."

     There is a sad place in the other world called the Lower Earth. It is a desolate country overgrown with thorns and nettles, and set thick with dark trees. By it roars a black ocean: the waves of this ocean rise high and roll upon that bleak shore. It strikes terror to the hearts of all who behold it. Here and there among the thorn bushes are pits set deep in miry clay. Smoke arises from them and darkens the air so that the sun never shines. Cold and darkness penetrate everywhere, and none can escape it.

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     In this unhappy land there were many prisoners; they were held captive by evil genii, and were bound in chains and fetters. Some of the prisoners were cast into deep pits wherein was no water nor would the evil ones allow them to come forth or give them to drink. The genii had ugly faces; they had no pity on the captives, and tormented them. The chains of the prisoners hung heavy upon them, and they groaned in sorrow and anguish.
     Then they cried unto the Lord in their despair: "O God! O God! have pity on us! Deliver us out of the mire, and let us not sink! Let us be delivered from them that hate us, and out of the deep waters! Let not the water flood overflow us, neither let the deep swallow us up, and let not the pit shut its mouth upon us! Hear us, O Lord, for Thy loving-kindness is good."
     As the prisoners cried, the evil genii rose up against them to slay them, but the Lord had heard their cry. He was not far from them, though they knew it not. He came in a cloud. At the brightness that was before Him His thick clouds passed. He sent out His arrows against the genii and scattered them; He shot out lightnings, and discomfited them.
     Then the captives saw the Lord walking in the midst of a bright light; His glory dimmed their eyes. He came to them and called them His sheep, and they lifted up their shackled hands to Him, and He unbound their chains, and said unto them, "Be not afraid of their faces; for I am with thee to deliver thee; I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible." And when the Lord had spoken He brought them up out of the pits.
     Then appeared chariots and horses; and the thousand thousand prisoners, now freed by the Lord, rode in the chariots and upon the horses. They left that cold dark country, the roaring black sea, and the deep pits, and rode to the realms of light; and there was great rejoicing in heaven.
     And when the prisoners of hope had come into heaven they sang aloud with joy: "Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth break forth into singing, ye mountains, O forest, and every tree therein For the Lord hath comforted His people, and will have mercy upon His afflicted."

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DEATH AND RESURRECTION 1945

DEATH AND RESURRECTION       Rev. ORMOND ODHNER       1945

     II: RESURRECTION.

     Belief in life after death was not something new in the world when it was proved to the disciples by the Lord's resurrection. Some of the Jews believed in a kind of after-life, albeit a dark sort of affair. The Greeks had their Hades, another dismal state.
     Yet men had become so unsure of life after death that no mere words of the Lord could inspire His disciples to a firm belief in it. He had classified Abraham, Isaac and Jacob among the living when He said, "God is not a God of the dead, but of the living." He had said to the thief crucified beside Him, "I say unto thee, Today shalt thou be with me in paradise." And yet, according to all indications, when the Lord died on the cross, His followers believed Him dead forever. Even Mary, weeping at the sepulchre, had said, "They have taken away my Lord, and I know not where they have laid Him."
     Not until the Lord was seen risen from the tomb was a living faith in the resurrection established. And then, almost immediately, men began to weave falsities around the simple truth that man lives after death. Soon they began to believe that the real resurrection would be one of the earthly body in the day of a Last Judgment; that meanwhile the spirit-life without form-would float around as a breath of air in some Pu or Ubi,-in Limbo. This alone was to be the resurrection, for this alone made sense to the sensual men of that day, who thought that the body itself was the essential human.
     And we read: "(Men) were permitted to believe this, because, thinking as they do from sensuous things, they can in no other way avoid the conception that it is impossible for their soul or spirit to live as a man and in the human form unless it get back the body which it carried about in the world; and therefore, unless it were said that this body will rise again, they would at heart reject as incomprehensible the doctrine of resurrection and eternal life.

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Nevertheless, this idea . . . is attended with this useful result, that they believe in a life after death. And from this it follows that when they lie sick in bed, . . . they also then speak about heaven, and about their hope of life there immediately after death." (A. 10758.)
     Elementary scientific investigation, however, destroys the possibility that there could be bodily resurrection. (This is so obvious that we need not go into its sordid details.) And hence, as the Writings teach, many have denied all life after death. (L. J. 24.) They deny bodily resurrection, to begin with, and conclude that a spirit separated from the material body would be dissipated and become nothing. (A. 4527.) Others, we are taught, have denied the resurrection for the simple reason that men have waited too long and in vain for this much-talked-of Last Judgment and resurrection-have tired of waiting, and now deny. (A. 1850.)
     Chiefly this denial of life after death exists with the learned. From or through them it affects the simple And it was to stop the spread of this denial that a revelation of the nature of life after death was given men by the Lord. (H. 1.)

     II.

     Pages of this revelation are given to prove that the spirit of man is in complete human form (H. 73, ff), for the idea that the spirit is life without form has been man's chief obstacle to accepting a belief in the after-life. Man's spirit is in complete human form. Indeed, it is from the human form of the spirit (inmostly, of the soul), that the earthly body is fashioned into human shape. (II. 453.) The body assumes its human shape from the human form of the spirit; the human does not reside in the body, but in the spirit, and is in the body from the spirit.
     Hence the corollary that, we read. "Man . . . is a spirit clothed with a body." (A. 69.) Note the exact words of this statement peculiar to the Writings: "Man is a spirit clothed with a body." It does not say that man is a body with a spirit inside it. It says that man is a spirit,-a spirit clothed with a body as long as that spirit lives in this world. Man himself is a spirit.
     This shows as does nothing else that physical death does not at all affect the man himself. Physical death affects only the physical.

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Man himself is not touched by it, for man is a spirit. Man, a spirit, never dies. Resurrection does not consist of man's beginning life anew, but rather of his continuing life in a new world after being separated from the physical body. Man, a spirit, sleeps but does not die while the physical body is being separated from him. And soon, when he has become used to existence, not upon his own basis in the natural world, but upon the common basis of the human race (L. J. 9), he waken> to life in the other world. By physical death he merely migrates from one world to another, and as it were takes up residence in another country.

     III.

     The Writings teach that man must be born into the world that he may have permanent individuality; that he may exercise free choice between good and evil; that his freely chosen life may remain his to eternity; and that there may be procreation of the race. They teach also, however, that he must pass by death from the natural to the spiritual world, that he himself may be conjoined with God, for his mortal body cannot be so conjoined; that he may be freed from the cares of the natural world; and that he may enter into the perfection that is spiritual life.
     Concerning the process of death, we are taught that the physical body lives only because its pulsation and respiration correspond to those of the spirit,-that the whole body receives its life through that correspondential connection. When, from accident or disease, bodily respiration and pulsation cease, this correspondential connection is broken, life ceases to inflow through the spirit into the body, and then the body, being deprived of inflowing life, immediately begins to grow cold and decay.
     This is physical death. At once there begins a gradual withdrawal of the spirit from the body, and a gradual awakening to life in the spiritual world. `The shortest length of time Swedenborg records for this process is twelve hours; usually it is completed on "the third day" after apparent death.
     There must be a spiritual, as well as a natural, cause for death; though death can be induced immediately from the spiritual world. The reason men die at various ages is on account of use-to themselves, to men on earth, to the inhabitants of the spiritual world,-but, especially, use to themselves.

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In an ideal state, however, death would occur only in old age, without disease, in tranquility, and simply because the body could no longer perform the uses of the spirit.

     IV.

     Let us now turn to a consideration of the process of the resurrection itself.
     Early in his career as a revelator, Swedenborg was permitted to undergo the experiences of death and resurrection. This occurred on March 1, 1748, and is described in the Spiritual Diary, nos. 1092 to 1109, and 1115 to 1120; in the Arcana, nos. 168 to 189: and in Heaven and Hell, nos. 445 to 452.
     In this experience, Swedenborg underwent the complete processes of death and resurrection, although of course, his case was different from actual death and resurrection in that some bodily life, and with it his memory, remained throughout. So similar was it to the actual thing, however, that the spirits with him thought that he had died. (D. 1095.) When we undergo death and resurrection we will not be conscious of all their details, as Swedenborg was: but indication is given that we will be aware of many of them, as it were in a dream.
     That Swedenborg might undergo this, his bodily respiration was almost removed, yet not entirely, for respiration alone gives consciousness, and it was necessary that he be conscious, in order to recount his experiences. Still, his respiration became tacit and thin, or insensible. (H. 449.) He was no longer sensate of bodily things-only spiritual; that is, he was sensible from internals, but not from the external objects of the senses. (D. 1092-3.) Also, his own or proprial affection was removed (H. 449),-but this happens with all men: their proprium is temporarily put to sleep, that nothing whatever of evil may interfere with their peaceful entrance into eternal life.
     Swedenborg next notes that celestial angels are present with all who die. (A. 172.) To this, there is no exception in the first stages of resurrection. In general, the celestials occupy the region of the heart in the man being resuscitated. (A. 170.) But two of them, it is said, sit near the man's head-that is, his spirit's head. (H. 449.) Indeed, it was two such celestials who were seen by Mary in the Lord's sepulchre.

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     By means of these celestials, man's proprial loves are temporarily quieted. (H. 449.) Their presence causes the particular spirits heretofore associated with the man to depart. Man is thus removed from communication with the spirits in the world of spirits who before had fed his proprial life. (A. 171.)
     The special use of the celestials to the dying is to prevent any possible approach of evil spirits. (D. 1099.) And this is effected by what is described as "an aromatic odor." "When," we read, "celestial angels are with the corpse of a dead man who is to be resuscitated, the odor of the corpse is turned into an aromatic odor." (A. 1518.) Spirits, especially evil spirits, cannot approach this odor. (H. 449; A. 175.)
     The indications are plain that this is a spiritual odor, sensible to spirits; and so we merely note in passing that some persons claim to have sensed this odor in the presence of the dead or dying. Its use is to ward off evil spirits that the dying man may be kept in a state of internal peace.
     These celestial angels communicate their thoughts to the dying man by means of "tacit speech." This they do, it is said, "by aspect" (H. 449),-that is, they gaze into the spirit's face, and thus communicate their thoughts to him. As the man dies, his reception of their thoughts becomes more and more complete. Swedenborg noted that his own (spirit's) face was completely changed, until it had received (that is, I suppose, had been conformed with), the faces of the celestials present with him. And when these angels perceive that their faces are fully received by the spirit, they know that the man is dead (A. 174), and can be led out of his body. (H. 449.)
     The resurrection itself then takes place by what is called "a spiritual attraction." Swedenborg describes it as an "evulsion of the interiors . . . of my mind." (II. 449.) Again, he calls it a "living" (A. 179) and "valid" (D. 1104) attraction; yet again, a "subtraction or subduction." (D. 300.) We might call it a "spiritual magnetism."
     This is nothing else than the Lord's own love or mercy. It does not proceed from the celestial angels about the man, but through them from the Lord. (D. Al. 4703.) Swedenborg says of it, "The force of His mercy is such that it wills to attract all into eternal felicity, thus to itself. . . . Therefore nothing of the vital substance can remain in the corporeal and material things (of the body), but it is necessary that it be led out." (D. 1104.)

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     It is this living attraction from the Lord that draws man's spirit-all that is vital in man-out of his body, no matter how intricately encased in corporeal things it may be (A. 179), and no matter how badly shattered the body be in death. (D. 1099.)
     This living force from the Lord operates especially through certain societies of celestial angels, whose particular use it is to attend the dying. (H. 391.) Hence it is effected in a certain "place" in the spiritual world. (D. D. M. 4702.) Apparently, also, the place varies according to a man's religion. (C. L. 207.)
     The celestial angels remain with the man for "some time" after complete death-that is, after all pulsation has stopped, which is coincident with the moment the angels perceive that their faces are fully received by the dying man. (D. 1099.) They remain as long as the man permits; for they do not will to leave him.
     Once the man is dead, they communicate their thoughts to him more directly-now, it is said, "by the lips." (D. 1099.) We can gain more light on this by remembering that the Most Ancients, who had full control of each of the myriad minute muscles of the lips, spoke to each other, not vocally, but by changes of these very muscles. So, too, with these celestials. At the same time, they explore his thoughts, dwelling only on his good and true thoughts, and simply ignoring any fallacies or falsities in his mind. (A. 180.)
     At this stage of resurrection, consciousness begins to return to the spirit. (Remember that Swedenborg alone was conscious of what had gone before.) The man is not at all aware of the fact that he has died, however. (A. 178.) He sees nothing, but merely thinks. (A. 182.) And while he is in this state, the celestial angels hold him in thoughts about eternal life. (H. 449.) It is said that "the spirit of man is held in his last thought when the body expires" (ib.), and almost invariably, it seems, this last thought is about eternal life,-rarely about salvation or happiness, simply about eternal life. (A.
177.)
     As consciousness begins to return, so also does the man's proprial life, albeit very gradually. This makes it necessary for the celestials to depart; for the man is no longer in a state like theirs, and would not be happy in their company. (H. 450.)

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They withdraw slowly, however, and their place is taken by spiritual angels, through whom the man is given the use of sight, or light. Note well that what now follows still appears to the man as though it were in a dream: he is not yet fully conscious.
     The first use of the spiritual angels to the man is giving him the use of light. This is represented by their unrolling the tunics or coverings of the eyes. In his dream-like state, the man perceives this as a fact, but it is only an appearance. (A. 183.)
     The first sight is obscure but beautiful, as when one sees light through his eyelids as he wakens. It is said that the light he sees is "shining white, beautifully tinged with yellow." (A. 188.) He is still in the presence, though remotely, of the celestials, and is therefore in a tranquil state. (A. 184.) He is, as it were, in a state halfway between waking and sleeping (D. 1115), and, incidentally, is conscious of a great happiness.
     A further return to consciousness is represented by the unrolling of something from the face, at which time the spiritual angels exercise great care to hold the man in the gentlest thoughts of love. (A. 185.)
     Also, at this time, the man is informed by the angels that he is now a spirit. (A. 185; H. 450.) Yet this raises some difficulties of interpretation for us, for later the man seems entirely unaware of this fact. Perhaps he is given a dream-like perception of his new state, which must be renewed and confirmed when he has reached full consciousness. Certain it is that everyone must again be informed that he is a spirit.
     Two visions are next described, which, it seems, all newly dead spirits see in their still dream-like state. (A. 187, 2762; D. 1118-9; A. 189a; D. 1120.)

     In the first, the spirit sees a youth sitting upon a horse whose head is directed toward hell. The horse, however, cannot move a step. The youth then descends, and approaches the attendant spiritual angels. The youth represents the man or spirit himself, for when man dies he seems to himself at first to be in the flower of youth. The horse represents his intellect. Its head being directed toward hell signifies where man's intellect would take him, if left to itself. But the horse cannot move: the Lord holds man's intellect in check, lest he plunge madly into the lowest hell. Finally the youth dismounts, and approaches the attendant spiritual angels,-an acknowledgment that he must be instructed before he can enter heaven.

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     In the second vision, paths leading obliquely upward into heaven are seen. This is said to represent that the man "would be led sensibly to heaven by knowledges of good and truth, and by the acknowledgment of self. For without these no one can be led to heaven." (A. 189a.)
     That all these things are seen as it were in a dream is indicated in the Writings where we read, "(Men, upon finally becoming conscious in the other world,) know no otherwise than that they are still in the natural world, and that the time elapsed since death was only as a sleep." (T. 797.)
     This statement, that the newly dead know no otherwise than that they are still in the natural world, carries with it some remarkable corollaries. Each spirit wakes in surroundings exactly like those amid which he died. (D. 85.) His state of life, his house, his room, his bed, his clothing, and his companions, are all the same. The king awakens in his palace, the peasant in his hut, and every man surrounded by appearances of the people and things he has just left in this world. This occurs that the spirit may never think of death as death, but simply as a continuation of life-which, indeed, is the only truth.
     The time elapsed between the apparent death of the body and full awakening in the other world usually is two full days. (W. 390, et al.) In the Lord's case, the time between death and resurrection was approximately thirty-nine hours. But in the case of a Count Brahe, an acquaintance of Swedenborg decapitated for treason, the time elapsed was only twelve hours. (D. 5099.)
     The spirit, now fully awake, is greeted most cordially by the angels. They take utmost delight in welcoming all who die (A. 163), and enjoy instructing the newcomer about life after death, to the extent that he can grasp their ideas (A. 3l4), which they can perceive. (D. 299.) Apparently they possess a keen sense of humor for, knowing that the newcomer still thinks he lives on earth, they proceed to ply him with questions concerning his beliefs about life after death. (S. M. 4.) The answers given often shame the spirit greatly when he realizes that he himself is dead. (H. 452.)

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     If the newcomer is in good, the angels show him many of the wonders of heaven. (A. 4415.) Attendant with these sights, further instruction is given about heaven and heavenly life. Once again, he senses exquisite peace and happiness.
     But spirits have memories that differ greatly from ours. The newcomer apparently soon forgets that he is a spirit, forgets the wondrous sights of heaven, forgets his perceptions of angelic joy and tranquility. The better the spirit is, the less rapidly does this happen, but happen it always does.
     As full consciousness returns, so does the exact life the man had led on earth. If that life had been divergent from the angelic, the spiritual angels now leave him (for he himself wants them to), and their place is taken by good spirits,-good, but too simple to perceive his real state. (D. 1107.) By these, he is rendered every service he desires.
     If, however, his proprial life returns so grossly that even simple good spirits can sense its evil quality, they too leave him, and he finally comes among spirits in evils like his own. And in every case, good or evil, it soon transpires that the newcomer associates himself with spirits of a nature exactly like the proprial life he had led on earth. (A. 153.)
     Nor does this require much time. Usually, Swedenborg simply says "some days." But the above-mentioned Count Brahe was with angels and good spirits only about a day: within three days he had returned to a life as evil as that which he led on earth. (D. 5099.) Another case is mentioned where the man was judged "on the fourth day after death." (D. 5492.) Concerning Melancthon, one of Luther's cohorts, we are told that as soon as he regained full consciousness he returned to his earth-life state. He thought he was in his own study. And what did he do, but go to his desk, pick up his pen and some papers he had been working on, and continue to write about justification through faith alone! (T. 787.)
     Finally, in this earth-life-like state, the spirit begins to notice strange things, and at last learns for himself that he is in the other world. He finds that he enjoys far more exquisite sensations through his five senses than ever before. (A. 4622.) He meets new people, and finally some he knew who had died before him. Thus, at last, he knows that he is himself living after death.

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     Apparently there is no desire, at first, to return to earth. (A. 10758.) All are eager to know more, to be instructed. (D. 2030.) But if his life on earth was evil, he soon denies all he had learned,-denies even the existence of life after death. (Instances of this are given in which such stubborn denial had lasted almost two thousand years!) On the other hand, if his life on earth had been good, the spirit, no longer a man, because separated from the physical body, but still in the complete human form of the spirit, goes on to be prepared for eternal life. He fulfills the representation of dismounting from his horse and approaching the attendant angels for instruction. And after a certain time has passed-normally not more than twenty or thirty years, but in some cases fifty years (D. 5529, 5693, 5694)-he walks the paths that slant obliquely upward into heaven.
CANADIAN NORTHWEST 1945

CANADIAN NORTHWEST       Rev. KARL R. ALDEN       1945

     A Pastoral Visit.

     June 14 to September 1, 1945.

     "But, Mr. Alden, we would much rather see your lantern slides." The place of this remark was the dining room of the Royal Alexander Hotel in Winnipeg, Manitoba; the date, June 18; the speaker. Miss Edna Harper of Toronto, Ontario. I had met Miss Harper and her traveling companion, Miss Pearl Hodgins on the boat coming up the Great Lakes, and later on the train from Fort William to Winnipeg. There had teen some talk of seeing a motion picture in the evening. But when they learned that I had with me the lantern slides of the Old and New Testaments, of the Academy and the Cathedral, the above remark was made. I accepted their invitation, and my summers work began right then and there. I showed them the pictures of the Lord's Life, the Cathedral, and the Academy Schools taking the opportunity to expound to them our doctrines of the Trinity, Correspondences, the Spiritual Sense of the Word, the Divine Providence, and the Doctrine of Use. The evening lasted two hours and a half, and at the end they both promised to attend our church when they returned to Toronto.
     Eleanora, fifteen year old daughter of Mr. ad Mrs. Earl Lester (Dora Hiebert), met me at the station when my train from Winnipeg pulled into Flin Flon, a copper mining town of some 10,000 population. I had met Eleanora the year before at the home of Julius Hiebert in Boggy Creek, and so we knew each other. She was the only one in Flin Flon whom I knew before I arrived there.

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Her welcome was joyful, and after a twenty-minute bus ride she was introducing me to her mother and her brothers: Roy 12. Jimmy 7, Harvey 4, and Clifford 3. "I have some pretty pictures to show you," said I, as I was introduced to the children. "I don't like pictures," was Clifford's somewhat unenthusiastic reply.
     In the afternoon I held Sunday School for quite a number of children. In the family of Mr. and Mrs. Ernest Funk (Isabelle Bennett) there were: Margaret 14, Irene 13, Esther 10, Thelma 9, Ernest, Jr., 7, Bertle 6, and Irven 4. The family of Mr. and Mrs. Julius Hiebert (Inez Bennett): Irvin 16, Phyllis 14, Helen 12, Johnny 10, Marvin 8, Jerald 5. Mr. and Mrs. Richard Klauson, 4 children. Mr. and Mrs. Hiebert (Dorothy Bennett), seven months' old baby.

     Not all of these children were present, but there was an encouraging attendance.

     There were fourteen persons present at the evening meeting and I believe that mine was the first New Church sermon preached in Flin Flon. At this first meeting there was somewhat the feeling of getting acquainted with each other. The next morning I took the Lester children for a picnic at Phantom Lake. We had a long canoe ride, and with the addition of POP and ice cream we had a very satisfactory time. Eleven children came to the second Sunday School session, at which I reviewed the pictures of the Lords Life. The final adult service was the one that pleased me most, as there were two more adults present than at the first meeting. I knew that I had only a little time to impress the doctrines, and so I chose as my theme the New Church idea of God, combining Isaiah 9: 6 and John 14: 8, 9. The little congregation gave me rapt attention, and a sphere of devotion was present. After the service, six of the members of the congregation escorted me to the train, giving me a warmhearted invitation to return next year. I cannot conclude this account without mentioning the orchestra we had. Earl Lester, my host, and I played violin; Ernest Funk strummed the guitar; and Irwin Hiebert tickled the banjo. There is no quicker way to get to know people than to play music together, and when our little orchestra broke up we all felt a sadness in parting.
     And now a word or two about the mining town of Flin Flon. It has nearly 10,000 inhabitants, and is very picturesque. It is built entirely upon rocks, and the absence of soil brings about some curious conditions. Dug cellars are out of the question, so they just build masonry and fit it to the contour of the rock, and when they get the contour level they put a frame house upon it. It is impossible to lay water mains in the solid rock, nor can wells be dug, so each family has a water barrel in the back shed, and the city keeps it filled via the good old water-wagon. The birth rate is phenomenal-1500 babies in the year 1944.
     The journey from Flin Flon to Sturgis, Sask., had to be taken sitting up because the sleeper had been cancelled, but this apparent hardship resulted in my meeting an interesting group of diamond drillers. Spying me violin, they asked me to come into the forward smoking compartment and play for them. They were on their way from Flin Flon to the Yukon to drill for lead, and they were a merry bunch of he-men. They received my playing with loud applause, and they just wouldn't let me stop. I told them that I was a minister; so they elected me chaplain of the outfit, and proceeded to address me as "Padre."

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We all had breakfast together in the morning, and when I got off at Sturgis they came out and stood on the back platform, and as the train pulled out they called, "Good-by, Padre!" I took their names and addresses, and I intend to keep in touch with them.
     At Sturgis, where I had to wait seven hours for my train to Benito, I went to the hotel, and while I was writing a letter, a man in overalls and cap well smeared with red paint said, "Whose violin is that?" Pointing to my instrument across the room.
     "Mine," I replied.
     "Play it," he said. I obliged with some dance tunes, and then he asked if he might play it. To my amazement he held the violin correctly, and played a classical piece with distinction. When he said good-by to me he remarked, "I guess you don't know who I am."
     "No," I replied, "I don't believe I do."
     "I'm Father Nolan. I just couldn't get anyone to paint the church roof, so I had to do it myself."
     My train was met at Benito by Julius Hiebert himself, the ancestor of 89 descendants. We nearly kissed each other, we were so glad to meet again. His companions were Delmar Funk, who drove the car, and Raymond Funk, one of my Sunday School boys. Their smiles and affectionate greetings made me feel at home at once. Meanwhile a very block cloud, shot through with lightning, was rapidly approaching. Before long the rain came down in torrents, but all went well until we were compelled to heave the graveled road and corn onto the gumbo. We went into a terrific skid, missed the left gutter and shot for the right, but Del stopped the car two inches from the ditch. A flat tire with no spare held us up for an hour while the mosquitoes, too numerous to mention, had a feast upon our persons! It was bedtime when I got to Boggy Creek, and in the morning I had the fun of driving to the country store in a buggy with my hostess, Mrs. Julius Hiebert. The store was four miles away, and when we got there I amused the customers by sitting down and playing them some tunes while Mrs. Hiebert got her order.
     That afternoon I had Sunday School for six children, who, to my joy, remembered the two things of the Daniel story that I had asked them to remember last year, namely, that no power on earth could keep Daniel from worshiping his God, and because he worshiped his God when he was not in trouble, his God saved him when he was in trouble. This year I asked them to remember two things for next year: (1) That the New Church worships one God in one Person, who is the Lord Jesus Christ; (2) The Lord Jesus Christ has made His Second Coming throughout the Writings of Emanuel Swedenborg. There were 36 present at the evening service, at which I spoke of the Holy Supper and the doctrine of Correspondences.
     The following day was Sunday, and there were 75 present at the adult service, and 27 children at the Sunday School. My message to the adults was, that as we sow the seed for fall harvest in the spring, so in the springtime of childhood we must sow the seeds of truth. We must show unremitting zeal in the instruction of those whom the Lord has committed to our care.

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I am continuing the use of the lantern begun last summer, and in addition to the slides exhibited last summer I had 34 new Old Testament slides. As a feature added this year I had slides of groups and individuals in the different centers, which I visit. The sight of these gave each group the feeling that it was not alone; that there were many others in Canada who were worshipping the Lord in His glorified Humanity; and that, all taken together, they make a grand congregation.
     Up until Sunday School hour, Monday was devoted to pastoral calling. Frank Sawatzky very kindly took me around in his Ford, and we visited Cornelius Hiebert's farm; and, taking him with us, we called on trapper La Roque,-a man who can steal through the woods like a shadow and never crack a twig. Many tales he told me of his hunting. And four of his daughters came to the service that evening. Later on we had a delicious meal, served by Mrs. Sawatzky. The usual group of happy children's faces smiled at me as I commenced the afternoon program; and 52 adults turned up to hear my sermon, "Peter," in the evening. Seven of the congregation were Catholics who expressed interest at the New Church interpretation of "Peter."
     The following morning Jake Funk of Roblin called for me with his truck, and we started for Roblin, Man. About halfway down we stopped at San:
clara to call on Mr. and Mrs. David Clausen. They were expecting us, and served us a savory dinner, after which I had a service which included two sermons: The Trinity, and the Meaning of the Holy Supper. I then administered the Holy Supper. Nearer to Roblin we called on the family of Isaac Funk, and enjoyed meeting again his six lovely children. The service that night in Roblin was a great success: every possible child came, and it lasted for two hours. About 30 children and adults were present. The main congregation in Roblin is made up of three families: the Jake Funks. the Isaac Funks, and the David Friesens.
     The weather was against me in Roblin as it rained almost continuously, and the gumbo roads became puddles of black soup. In spite of the weather, the Louis Burelles came up from Shevlin for one of the meetings and the Dave Friesens got to the other, so that the J. J. Funks always had company. The temperature was continually falling until it reached 40 degrees. The service was held in a little abandoned school house, and we were compelled to build a fire in the stove. In spite of the terrific weather we had a splendid meeting. In addition to the Friesens and the Funks, the Gotliebs were there, a total of 30 persons, who seemed to enjoy the two-hour service to the full.
     At 6.48 the next morning my royal host, J. J. Funk, put me on the train at Roblin and I arrived at Rosthern, Sask., that evening at 7.36. John Bech and Jake Epp were at the station to meet me, and because of the rain a meeting at Hague had to be given up. The following evening I had a service at the home of Mr. and Mrs. John Bech, baptizing the infant daughter of Anna Bech, now Mrs. Edward Markwart, and administering the Holy Supper. The following day was Sunday, and I had been asked to preach in the Convention Church as Rosthern. There were 43 persons present, and the service was delightful in every way. In the afternoon my host.

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Mr. Jake Epp, had invited the Society to come out to his home for open house and an informal service. Walter Etup, a nephew of Jake's and an excellent violinist, turned up, and the first part of the afternoon was spent in music and singing. Then Mr. Epp said, "You know, Mr. Alden, we kind of would like it if you would give us another sermon." I complied by preaching them a sermon on the "Three Mary's." This was followed by an hour of brisk questions and answers.
     Wilfred Klippenstein and his wife and three children had come over from Laird for the services, and they now drove me back to Laird with them. Mrs. Nickel and her son Jack were there to tweet us, and the following day I took a walk with the three boys. We headed for the Saskatchewan River, which is a mile from Klip's farm. Taking the ferry across the river, we walked a mile and a half up to the Dukhobor settlement on the far bank of the river. We went into one of the farms and asked for a glass of water, which was brought to us by a smiling blue-eyed little girl. All the way the boys and I talked and did things boys like to do, such as seeing who could throw a stone the farthest and who could run the fastest. That afternoon we had Sunday School for three hours, and I was able to teach them many things about the New Church and its doctrines. In the evening, Mr. and Mrs. Abrams and their daughter Ethel joined the adult group, listening to a sermon on "John" and partaking of the Holy Supper.
     The following day we drove into Saskatoon, the residence of Mrs. Nickel. In the evening we held a service at her house at which Jack was baptized.
     The following morning I had breakfast at my hotel with Walter Epp, and went out with him to the St. Paul's hospital to see his mother, who was confined to her bed there. I held a little New Church service in her room, and this seemed to give her great pleasure. I hastened back to the hotel, where I met Mr. and Mrs. Frank Peters and had lunch with them after which they took me on a tour of the city, ending with a visit to their beautiful home.
     Leaving Saskatoon at 5.10 p.m., I arrived at Benton, Alta., at 12.22 a.m., and found William Evens at the train to meet me. Two of his daughters have married two of my nephews, and so we feel very close to each other. As Mrs. Nelson Evens was not well, it had been arranged that I should spend the whole time at the William Evens. The children have all grown up here, so that all the services were for the adults. I preached six times, and administered the Holy Supper. The six days of my visit passed all too rapidly, and once again I boarded the 4.23 a.m. train bound for Saskatoon. At Saskatoon I had just time in between trains to have lunch with Eunice Nickel, the niece of Wilfred Klippenstein.
     My train got to Regina at 7.00 p.m., and I called up the Hazens, whom I had gotten to know through a contact on the train. They brought their beautiful Buick down to the hotel, and took me for an extended tour of the Capital City of Saskatoon. When we returned to the hotel, I showed them my slides of the Cathedral and the School. They were very much impressed. Finally Mr. Hazen said, "Just what do you believe?" I was off like a shot. I gave them an outline of the Trinity, the Life After Death, and Regeneration.
     "Well," puffed Mrs. Hazen, like one who has just escaped death by suffocation, "it really is different, isn't it!"

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They left about eleven amid a volley of protests that they had enjoyed themselves very much. It certainly was far more interesting to me than would have been a solitary evening in a friendless town.
     On the train from Regina to Broadview I had a pleasant experience. With my violin tucked under my arm I was walking through the smoking car, which was filled with solders, except for the rear seat on which sat two girls, one of them playing the guitar.
     "O give us a tune, Mister," said one of the soldiers. Soon I had tuned up, and before long we had the whole crowd singing their favorite songs.
     The two hours to Broadvew passed very rapidly, and now I was shaking hands with Bruce Middleton, who was waiting for me on the platform and gave me a hearty welcome. When I tried to show some pictures to young Douglas, I found that the lantern had been broken in the baggage car, and I had to spend the afternoon fixing it. By 9.30 p.m., none of the other members of the family had arrived, and it began to look as though they had deserted us, but this was only an appearance, for at 9.45 they began to arrive, and we were able to start the service at 10.00 o'clock. We commenced, after opening the Word, with a baptism of Carol Esther, infant daughter of Bruce and Esther Middleton. After the baptism we sang hymns until Esther had tucked her baby into bed, when we continued the service wish the sermon on "Peter." In addition to the family and relatives, "Happy" Clark, a railroad engineer, and his wife were present. After the service I showed lantern slides, and it was midnight when I finished. Then, of course, we must have a lunch. After the guests had departed, Bruce and I played duets until 3.00 a.m. At 4.00 am. Bruce was awakened to take his wife's sister to the hospital, where her fourth son was born at 8.30 a.m.
     A busy day awaited me here in Broadview. I first went out to visit Ed Loeppky, who was recovering from an appendectomy. His farm is four miles from town. Ross Larter, the farmer with whom I stayed last year, came in and got me in his 1927 Chevrolet. He is an earnest New Churchman, and was most appreciative of the work that Theta Alpha has done for his children. I wish I could picture his earnest face for you. He was clean shaven, and one of those people who talk with his whole body. Deep lines ridge his face, and his eyes are kindly blue, but sharp and penetrating. When he makes a statement, it is with conviction and when you are his friend, he gives you his whole heart. He took me to his brother-in-law's house, which was a one story L-shaped building; one side of the "L" was the dining room and kitchen combined, the other side was the bedroom. Ed was a pretty sick man, and he was white as he lay upon the couch, his eyes sunken, yet bright with lingering fever. But he was quite evidently glad to see us. After an hour's visit, we had to refuse a cordial invitation to lunch. And now permit me a word about Arthur Loeppky, who is unmarried, and who had come along with Ross and me. He is quiet and unobtrusive, and wears rather strong glasses, but if there is anything to be done about the house that no one else wants to do, the family motto is, "Let Arthur do it," and he rather glories in coming through.

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     We got back to Bruce's in time to show the kiddies a lot of pictures before a 2.45 lunch. Everywhere a few of the neighbors' children come in to see the pictures, and then I become the sower, and try to implant a few remains which are New Church to the very core, so that some day, perhaps in a moment of doubt or worry, these truths may come back to them and be of service.
     After lunch we went out to the farm of Bot, and Eruia Whitman, where we stayed for a very pheasant afternoon tea. While we were enjoying our tea the phone rang, and Ross's boys were getting impatient for us to come out there and give them their Sunday School. Soon we were headed for the country, and as we drew into the last mile before Ross's house, a touching sight met our eyes. Donny 4 and Billy 7 had walked nearly a mile to meet us. Billy carried a large bunch of tiger lilies that he had picked for his mother. They jumped into the car and greeted us with childish delight. The great purpose of my visit was to see the Sunday' School work they had done in my absence. Here was Theta Alpha's work at its best. Every Bible picture had been colored, and Billy had done exceptionally fine work. I sat in between Donny and Billy, with Leslie, now a Junior in bight school, behind me, and I went over the pictures and commented on each one. Then the boys wanted me to go over with them the hymns' that I had taught them last year. They certainly remembered them with affection.
     After supper and the chores we set off for the hospital, for Laura had said that she wanted me to visit her. Considering the circumstances, she looked quite well, and after a friendly chat I had a little service with her, reading among other things the 128th Psalm. "Lo, children are the heritage of the Lord. . . Happy is he that hath his quiver full of them!" A prayer and the threefold blessing concluded the service. Such services are always beautiful, and intensely satisfying to perform.
     We arrived back at Bruce's at 9.45, and I prepared the altar for the administration of the Holy Supper, and at 10.00 p.m. we commenced our service. When the service was over my day was still not done. I showed the pictures of the Lord's Life and of the Tabernacle, the Cathedral and the School. Again it was 2.30 a.m. when I turned in, only to be awakened at 4.00, in order to catch the 4.25 train for Secretan.
     Here for six days, with the exception of Sunday, we held Sunday School every afternoon at 4.00, and adult services every evening at 9.00. The attendance was 100 per cent. At 11 o'clock in the morning I had classes for the Sunday School teachers. The high point of the work here was the Sunday School which three young ladies had kept going 50 Sundays of the year. More than this, they had kept a record of every service, what they taught, and the material they used in studying their lessons. These records are most valuable to all of us who are studying the problem of home instruction. The three young ladies who carried on this work are Jean Loeppky, Ruth Rempel, and Alice Rempel. The effect of this little Sunday School on the children was simply amazing. Last year they were undisciplined and unused to listening to anyone. This year they are a disciplined group and pay perfect attention. My daily work with them lasted 1 1/2 hours, and not even the younger ones got restless.

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Last year they could recite little of the Bible. Now they know the Lord's Prayer, the Ten Commandments, the 23d Psalm, the Ten Blessings, John 10: 30; 14: 8, 9; Matt. 28: 18; Isa. 9: 6, and perhaps some others. This was a genuine inspiration to me; for where there is no cooperation between visits, it is like lifting up a great stone each year, only to find that it has fallen back again by the time the visit is repeated.
     On Sunday we had a formal church service at Ike Loeppky's, at which I wore my robe and we used the blue altar cloth, which has now travelled 30,000 miles, the gleaming silver baptismal bowl, and the Holy Supper vessels. Adorned with magnificent flowers, the altar truly was impressive. The service commenced with the baptism of Glenda Joan Loeppky (10 months), and closed with the administration of the Holy Supper to 17 communicants.
     Dinner was served in three shifts. I ate at the first, and left early to call on Jack Monroe, a bed-ridden neighbor who is friendly to the New Church. At about 4.00 o'clock I had a service in my robes for the children. Most of the adults attended it too, and I gave a sermon on ideals and carrying them out. In the evening we had another service, Thus the work in Secretan progressed.
     On the fifth day I ran down to Chaplin with Jake Loeppky and Henry and Peter Rempel to visit the family of Peter Hiebert. He is the son of Rev. Peter Hiebert one of the first ministers to preach the gospel of the Second Coming of the Lord in the Northwest. Peter is an invalid, and he and his wife and seven children live on a small government pension. They live on a farm four miles from the town, and when I called they had three children from Moose Jaw visiting them. They all seemed happy, in spite of their straitened circumstances. We sang some hymns together, and I showed them my lanternslides. They were delighted with the visit, and begged me to return next summer.
     My Secretan Sunday School gave me the surprise of my life. We were having Sunday School at Jake Loeppky's, and Jean asked me if I would have lunch at their house afterwards. "Surely," I said. That was to be my last meal in Secretan. We had Sunday School promptly at 9.30 a.m. My talk was on "The River of Life Flowing From the Throne of God." (Rev. 22.) The children were unusually attentive, and the sphere was splendid. After the service I gave a written examination to all those children who could write. It consisted in identifying correctly the stories connected with the 36 pictures of the Lord's Life. To my great satisfaction, four of the children made 100 per cent, and all of them passed.
     At the close of the exam the ladies asked us if we would mind stepping outside while they set the table for lunch. I indulged in my favorite pastime, which is to see the effect of my violin on the various farm animals. Soon I was called to lunch, and as I entered the room the children took me into the center of their circle, and joining hands they sang "Happy Birthday" and "May He Live in Peace and Clover!" There were 14 in the circle, and you may imagine my surprise and delight. Then they sat me at the head of the table, and just the Sunday School ate with me. As a climax they brought in a chocolate layer cake with lighted candles upon it, and they made me make a wish and then blow them out.

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My wish was that the New Church would grow in Secretan, and I blew all the candles out! The adults gave me birthday cards with dollar bills in them. The Sunday School all signed one of these cards, and I will keep it as a priceless memento.
     We were off to Herbert, 50 miles away, promptly at 11.30. That is where the Rev. John Zacharias' society was, and there is a lovely New Church building there, with a steeple and a hell. Some of the New Church people there had urged me to conduct a service in the church All four of the families from Secretan, except some of the children, accompanied me. We got to the church at 3.00 p.m., and Lillian Rempel and Margaret Loeppky tolled out a lusty welcome for anyone who might wish to attend a New Church service. A total congregation of 37 pretty well filled the little building and with an organist, a cornetist, and a violinist, the music really went with a swing. I preached on the New Church idea of one God in one Person, who is the Lord Jesus Christ. The congregation seemed pleased, and invited me to repeat the visit next year. Mrs. Abe Zacharias entertained a large gathering at her house, at which she served a lunch. I was able to show some of my lantern slides to this group. All too soon it was time to rush for my train.
     It was a four-hour train ride from Herbert to Regina, and I was fortunate in my traveling companions, for as I walked down the aisle I spied a guitar case, but unfortunately the soldier who owned it had just bought it, and could not play it. I happened to mention this to a French-looking young man sitting opposite me. "I can play it," he said; and the soldier was glad to lend it to him. He had only touched the strings when I knew that he had a splendid technique. Along came a soldier who asked us to play "Turkey in the Straw." He was a real tap dancer, and when he finished the whole car applauded. About four or five more soldiers joined us, and we kept the passengers amused for the next four hours.
     My next stop was at the hospitable home of Dr. and Mrs. Christopher Madill in Edmonton. They have entertained the visiting pastors for many years, and it is always a pleasure to renew contact with them. But my stay on this occasion was less than ten hours, and before long I found myself entrained for the 18-hour journey to Gorande Prairie. Ed Leuvky and his family were at the station to meet me and before long I was admiring the new home he had built. Running water and modern fixtures made it very up-to-date and comfortable. I was driven out to the homestead for supper, and in the evening we had lantern slides. The following day was Sunday, and we had regular church, commencing with the baptism of Herbert and Emily's daughter, Sheral Caroline.
     The early part of the next week was spent visiting and conducting services at the Oscar Mackey's, and taking lunch at the Eugene Gaboury's. It was pleasant to renew old associations, and inspiring to work with the young children of the Mackey's. In the middle of the week we held services at the homestead, and all of the sons with their wives were present. Walter and Maude took me home with them to Glen Leslie. On the way home from the Mackey's I had stopped at the Art Patterson's for dinner and a brief call. At Walt Lemky's we had a service, which was attended by several of the Lemky family and by the Bergs, neighbors who are friendly to the ideas of the New Church.

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the following day I had supper at the Cyril Binx's, and I showed their children many of the lantern slides. On the next day the service was at the home of Mr. and Mrs. Herbert Lemky. All through the week we had been preparing for the Sunday service. Walter played his violin, beautiful flowers had been gathered, and there was an attitude of real joy with the fourteen persons who took part. Seven adults partook of the sacrament of the Lord's Supper. In the afternoon John drove me to town in the truck, and I spent the night in the home of Ed Lemky. The next morning I conducted a written examination for the two Lemky children on the Life of the Lord, and I am happy to report that both children secured marks in the 90's.
     Monday morning I pushed on to Dawson Creek, where the welcome extended to me was hearty and sincere. Marshall Miller was down at the station to meet me, and we shook hands like a pair of old pals. I spent the evening with the Millers, and the following day he drove me out to Erdman Hendricks' farm. They had pitched a tent for me about a third of a mile from the house, and there I slept; and I mean to say that at midnight it was lonely, and I have never felt such quietness, but it really enabled me to concentrate on my studying and writing. The tent was furnished with a bed, a table, a chair, a light and a washstand, and I was very comfortable there.
     Healdon Starkey had returned home from Europe, and had secured a position in Toronto. Thus, before I was able to call on them in Progress, the whole family had returned to the East. This left me three extra days, which I added to my stay with the Hendricks. My time there was fully employed giving Sunday School to the children in the afternoon and adult classes and services in the evening. Erdman and I also took a number of long walks together. The altitude is 2200 ft. above sea level, so that the air is fresh, and practically free from humidity.
     On Sunday we had a big service, with the baptism of Michael and the administration of the Holy Supper. Mr. and Mrs. Marshall Miller and their daughter Thelma came out to attend this service. A chicken dinner with ice cream for dessert followed, and everyone was in gay and happy mood. When the time came to say good-by, affectionate expressions were voiced on both sides, though the sorrow of parting was somewhat lessened by the knowledge that in a few weeks I would meet Betty in Bryn Athyn, where she is coming to school.
     Marshall Miller drove me from the Hendricks out to the Hawley's at Progress. Mr. Ted Hawley is now running what he calls a "Pig Hatchery." He has a herd of 100 sow's, and his business is to sell little pigs to people who want to fatten them. I did not meet him last year because I arrived just at the time 200 little pigs had to be delivered at a point some six hundred miles away.
     In their cozy sitting room, hung with bearskins and decorated with moose and deer horns, we held two quiet and impressive services. Mrs. Hawley had picked an abundance of bright flowers, many of which were sweet peas, and these lent a dignified and peaceful atmosphere to the improvised chancel. There is always something inspiring about these small units of the church. It is the literal fulfillment of the Lord's words, "Where two or three are gathered together in my name, there am I in the midst of them."

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     About five o'clock on Tuesday, Ted and Laurine drove me back to Dawson Creek, where we had arranged for the Hendricks to come in. We had a jolly supper party at the Millers, and it was like a reunion, for the Hawley's had not seen the Millers for seven years. The Miller's daughters, Edna and Marjory, with their four children dropped in later, and I showed lantern slides, ending with the pictures of the Canadian groups. Here I stressed the importance of coming to the General Assembly next June. The party was over at 2.00 a.m., and as my train left for Gorande Prairie at 6.20, I did not get much sleep.
     Ed, Lorraine, and Wilfred were at the Gorande Prairie station to meet me. Ed's wife, Emma, served a delicious lunch to a very hungry man, and at 3.30 I had a class for the family and Gorandma Lemky who had come in for the occasion. We sat around in a circle, and I took the creed for my text. After explaining it, I pointed out the advantages of sending children to the school at Bryn Athyn, where in the course of four years a child will get 288 hours of formal religious instruction, not to mention the fact that every subject on the curriculum is taught from the viewpoint of the New Church. In this home the Theta Alpha material is utilized to the fullest extent, and the Christmas representation, which Lorraine had put together from the material, sent was very fine indeed. The class lasted 1 1/2 hours, and Ed and I spent the remaining part of the afternoon playing violin duets. In the evening we had a dignified church service at which I wore my robes and read an Easter sermon. Walter played his violin. Herb and his wife and baby, Walt and Maude, and two children, John and Gorandma, Ed's family, and Miss Marjory Woodward (who had attended the classes last year) made up the congregation. The service was followed by a delightful repast, and it was twenty minutes of twelve when the fond farewells were said to the out-of-town guests. The Ed Lemky family escorted me to the train, and I felt a lump rising in my throat as I said good-by to these New Church friends for another year.
     Again in Edmonton, I was entertained by the Madills, and it was here that I heard the first rumor that the war was over. I spent the afternoon with Mrs. Norbury and family. She is a talented pianist and a composer, and we had an interesting time playing over her compositions. We had tea in the garden, at the close of which her husband, the Major, came in, and the rest of the visit was spent in conversation about the church. As a boy, the Major knew Bishop Acton in Liverpool. Lizzie Moran, cousin of Miss Celia Bellinger, came over to supper at the Madills, and the evening passed very pleasantly.
     In the morning I set out on the 15-hour day-coach ride to Kamloops, B. C. The journey was filled with many pleasant little incidents, and the time passed rapidly. At Kamloops, George and Sadie Owen were waiting for me, and we hopped into a taxi and were soon deep its conversation at her house.
     "To be frank with you, I did not like your robe last year," said Sadie. "In the classes you gave us without your robe you seemed friendly, but when you put on your robe we did not seem to be able to get close to you."
     "I like the robe," I replied, "because it makes my services seem less personal, but I do not consider it a point on which to reuse an issue.
     Sunday was a really busy day. Sadie said that she had really never been able to explain the Trinity to George. So instead of a service I gave each of them a Bible, and took one myself, and, allowing for questions and answers, I went over very informally the whole doctrine.

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In the afternoon George went with me to visit Mr. McDonald. He recognized me at once, and the first thing he said was, "How old is the Bishop?" When I replied, he said, "That's great! That's great! He has a wonderful mind, a wonderful mind!" The three of us then had a service, and Mr. McDonald partook of the Holy Supper. Returning to the Owen's home, we ate a tasty supper. After this we had a service, just the three of us, which included the communion.
     The 10.30 p.m. train carried me from Kamloops to Vancouver, where I met Mr. and Mrs. Sterling Smith my wife's brother and his wife. It was grand to meet them so far from home, and we rejoiced in each other's company until it was time to take the midnight boat for Victoria. Fred and Olive Frazee met our boat, and we all went out to breakfast together. It was later on that day that the news flashed over the wires that V-J had been declared. It was wonderful to be with life-long friends on this occasion. In addition to the two couples, son Keith was home, and the Beverdiges, a young couple with three children, who live only a few blocks away, attended most of our services. In fact, Mrs. Beveridge invited the crowd to her house to enjoy a delicious chicken dinner. After the children had been put to bed, I showed the pictures of the Cathedral, the Schools, and of the persons whom I visit. The next evening Jack Funk, son of J. J. Funk of Roblin, added himself to our meeting. Services, interspersed with friendly conversations, continued in Victoria for six days. On Saturday we sail good-by to the Sterling Smiths, and I left on the Sunday afternoon boat for Vancouver.
     At the pier in Vancouver I was met by Manuel Beck, the sort of John Bech of Rosthern. The father and son spell their names differently. He took me out to his home and introduced me to his charming wife and his two children, Wayne 7, and Stanley 2. After a pleasant evening, it was decided that we would have a baptism service at 5.00 p.m. the next day, at which the mother and her two sons would be baptized, and an adult service at 8.00 p.m., where the Holy Supper could be administered.
     The next morning the Rev. John Zacharias lunched with me at my hotel, and then I visited him at his home, after which we did some pastoral calling together. He is an earnest New Churchman and a fine fellow worker in the vineyard of the Lord's New Church. The day concluded with the services that had been planned for the home of Manuel Beck. Through a series of unfortunate accidents, none of the Hieberts turned up, but I was able to contact them and spend the following day with them.
     My last port of call was Renata, B. C., which can be reached only by boat. It is situated on Arrow Lake, about seventy-five miles from Arrowhead, and the boat ride involves staying over night at Nakusp. I was playing my violin on the boat, when a girl came up to me and said. "Are you Rev. Alden?"
     "Yes," I replied.
     "Would you teach me how to start a Sunday School?"
     She was Viola Toews, a New Church girl, who had been told by her aunt in Renata that I would be aboard that boat, and to look out for me. It was a thrilling request, and I responded to it by spending the evening showing her my lantern pictures, and outlining for her the steps necessary to open a modest family Sunday School.

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I shall be interested to hear later how she made out.
     The S. S. "Minto" arrived at the Rettata dock at 4.00 p.m., and I was met by two men I had never seen before-Henry Funk and Jake Friesen. We sat down on a bench and had a long chat. I had been somewhat misinformed about Renata. I thought that there was only one Henry Funk family, but it turned out that there were six or seven families. It was decided to have simply an informal meeting the first night and get acquainted. Twenty-three persons came, and after I had been introduced I showed them the pictures of the Lord's Life and explained the New' Church idea of God. It was then decided to have Sunday School every day at 4.00, and church every evening at 8.00. This program was carried through. All the Sunday School sessions and three of the adult services were held at the Henry Funk's house. The other two adult services wince held at the spacious home of William Harms.
     Twenty children came to the Sunday School, and we had six sessions, the last of which consisted of a written examination on the Life of the Lord. All of the children passed, and four received the grade of 100 per cent. The hope of the church among the isolated is their Sunday Schools. If they will only meet together, and teach their children the letter of the Word, great things can be accomplished.
     One of the highlights of my visit to Renata was the violin playing of Jake Friesen. He is an accomplished musician, and we spent many hours playing together. He also played the music for all of our services, the singing at which was a delightful feature. One of our services fell on the birthday of Bill Harms, and we had a cordial time after the class singing songs in his honor and congratulating him.
     Renata is a fruit-growing community situated on a small delta of land with the Rocky Mountains rising behind it and the lake stretching before it. Through the energy of these pioneers a complete system of irrigation has been installed, thin wooden pipes for which have been manufactured in their own factory. Here I saw the largest and most beautiful beaches I have ever seen, and at the top of one of the mountains I witnessed logs being skidded down. I enjoyed my contact with these people, and I can still see the little group waving good-by from the wharf as my steamer finally rounded the first bend.
     By boat and train I reached Calgary, where I had dinner with Dr. and Mrs. Madill and their son and his wife. It was a jolly meal, and I was glad for this additional contact with my friends.
     Then came the thrill of the summer's trip. I flew to Toronto, and it only took a little over twelve hours flying time. That night I took the train for home.
     Thus ended a journey which had been very delightful to me. In looking back over three years of this kind of effort, the fact becomes ever more clear that, where the people help themselves, where they read for themselves, and instruct their children for themselves, where they, make time for religion in their homes,-there the seeds of truth are growing, with all the power of the grain of mustard seed, which indeed was the smallest of all seeds, but which was destined to become a tree in which lodged the fowls of the air.

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SUN AND THE EARTH 1945

SUN AND THE EARTH       Editor       1945


NEW CHURCH LIFE
Office of 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, parable in advance. Single copy, 30 cents.
     In the spring of the year there is refreshment to human minds in turning from winter's tasks and restraints to the outdoors, and to a contemplation of the wonders of the Divine operation in nature as exhibited in the reviving life of its kingdoms-to a reflection upon the marvels of the unchanging Divine order according to which all things proceed, from the seed to the flower and the fruit, that provision may he made for the sustenance and benefit of man, through whom the uses of all created things look to their Creator and return to Him from whom they are. At least they ought to return to Him through the uses of men, natural and spiritual-the uses of the world and the uses of the church-whereby the spirit of man is prepared to dwell with his Redeemer and Savior in His heavenly kingdom.
     It is of the Divine purpose and thought that the soul of man should return to God who gave it, that eternal reward may he the blessing of reunion with the Creator. To that end, the spirit and soul of every man born is capable of knowing God, of thinking and willing Divine truths, of following Him in the life of repentance and regeneration. But alas, too often man's thoughts are not His thoughts nor man s ways His ways. And we are saddened as we look out upon the disorders-the chaos in human affairs-the results of man turning to his own ways, to the gratification of self at the expense of his fellow men, and to the satisfying of inclinations evil in the destruction of human life and uses.

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     The mind is saddened as it views the perversion of that Divine order which would preserve and perpetuate all created things for the benefit of man, who is formed to be an image and likeness of the Divine Love and Wisdom of God the Creator-formed to reciprocate that love in free response, in faith and worship, in love of the fellow man and uses to him, for mutual blessing and delight, realized in part on earth and in fullness in an eternal heaven.
     It was that Divine Love whose proceeding Wisdom was the supreme and omnipotent force that formed and produced the created universe-effected by the finiting of the infinite Divine substance, by means of the spiritual sun and its atmospheres, and by means of the natural suns and their spheres, by a process of composition and compression, down to the ultimates upon the earths, where are substances "at rest," but wherein are stored, as it were locked up, the forms and forces of all higher degrees, even to the supreme Divine substance and its omnipotent powers.
     In the springtime it is a release of the creative and perpetuating forces in the interiors of the material substances of nature that we behold in the reviving life of the vegetable and animal kingdoms, when the return of the sun's heat sets free their pent-up and locked-in forces, and makes them receptive of influx from the Divine through the spiritual world and its sun,-a benign and pacific operation looking only to production and use.

     Violence in nature is a purifying measure, as in winds and storms as when the ether and its lightning and the reverberating thunder in the air dispel the noxious vapors that poison the atmosphere, and restore its purity and serenity. Violence must also be permitted with both men and spirits as a corrective measure in times of judgment. "For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be." (Matthew 24: 27.) The Lord as Redeemer and Savior comes to judge and purify, and to release with men the dormant love of God in the hearts of a few who can he revived and led in the paths of salvation.
     The Lord came to deliver men from the selfishness and malice of their hearts, to lead them by His Truth to repent, that He might bless the regenerate with the power of spiritual love, with its vigor and intelligence in uses to the neighbor.

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So far as Christians truly received the benefits of the Divine redemption, they emulated their Creator in the performance of unselfish works to their fellow men. And we may believe that there is a remnant of this Christian grace in the world today. But, for the most part, men have again fallen a prey to the aggressive loves of hell, which ever seek to enslave and rob by deeds of violence,
     And now they are furnished with means before unknown. Men have learned how to liberate the forces latent in the substances of the earth, and have discovered that their constituent particles propel themselves with great velocity and energy. The explosive power thus released has been harnessed, and thus directed to an extensive use in the works of men. We acknowledge the beneficent Providence, which has intended that men should know these things, and devote them to the welfare of the human race. That they are abused for purposes of destruction in civil crimes and aggressive wars, must he regarded as among the things permitted of Providence from necessity, though overruled for ends of good, being a means of the letting out and vastation of latent evils with men-evils which otherwise would infect and destroy the race. But men who have suffered the Lord to liberate in their hearts the latent capacities for the love of God and the neighbor will employ the material gifts of Providence in uses, and not in malicious violence and destruction.

     The Sun's Heat.-We observe each spring how the shoots of plant life push their way through the soil of the earth, warmed by the sun's rays. The delicate stalks of the lily of the valley may force their way through the hard surface of a paved road, so great is the power operating in the juices that ascend through the roots of the plant. The plant "cannot receive anything which the heat of the sun brings to it through its roots unless it grows warm and grows hot as to each of its threads: nor can the elements rise up through the root unless its several threads breathe out heat from the heat which they have received, and thus contribute to the passage." (T. C. R. 504:6.) We ascribe this to the force of nature's sun, which is but a subservient aid to the power of influx from the spiritual sun. "The heat, light, and atmospheres of the natural world only open seeds, keep their productions in expansion, and bring matters to them which fix them; but this is not by any forces from their own sun, which, regarded in themselves, are null, but by forces from the spiritual sun, by which they are perpetually actuated to perform these things. (D. L. W. 315.)

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     So, too, in spring's revival of life and energy in the animal kingdom. The migratory birds fly great distances in returning to their nesting homes, moved, indeed, by the sun's advancing position and the heat which enkindles their dormant faculties, but in reality by influx and instinct. "Yea, the stork in the heaven knoweth her appointed times and the turtle and the crane and the swallow observe the time of their coming." (Jeremiah 8: 7.)
     Lender the influence of the sun there is also a daily flight by some species of birds. After the nesting is over, old and young fly westward at dusk to bid good-night to the setting sun before settling down in their roosting places. At dawn they fly eastward to welcome the rising sun, and to feed under his auspices from the earth during the day. Thus the stun and the earth are like the father and mother of the living creatures. This comparison is made in the Writings, where we read:
     "From the Lord there continually proceeds a Divine Celestial Sphere of love towards all who embrace the doctrines of His church, and who obey Him as infants in the world obey father and mother, who apply themselves to Him, and wish to be nourished, that is, instructed by Him. From this celestial sphere arises a natural sphere, which is of love towards infants and children, which is most universal, and not only affects men, but also birds and beasts, even to serpents; and not only animate, but also inanimate things. But that the Lord might operate into these, as He does into spiritual things, He created the sun, which might be in the natural world as a father, and the earth as a mother. For the sun is as a common father, and the earth as a common mother, from whose marriage exist all the germinations, which adorn the surface of the globe. From the influx of that celestial sphere into the natural world exist those wonderful progressions of vegetation, from the seed to the fruit, and to new seeds. Thence also it is that there are many kinds of shrubs, which in the daytime turn, as it were, their faces to the sun, and turn them away when the sun sets. Thence also it is that there are flowers, which at the rising of the sun, open themselves, and close themselves at his setting.

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And thence also it is that the nightingales sing sweetly at the first dawn of the morning, and in like manner after they have been fed by their mother earth. Thus do all these honor their father and their mother. All these things are testimonies that the Lord, by means of the sun and the earth in the natural world, provides all things necessary for things animate and inanimate." (T. C. R. 308.)
     "Every angel beholds the Lord before him, in whatsoever direction his body and face are turned; for the Lord is the Sun of the angelic heaven, and it is this which appears before their eyes when they are in spiritual meditation. . . . That there is also some such thing implanted in nature, may be concluded from certain plants springing up among the grass, in that they rise above the things with which they are surrounded, that they may look at the sun; and also that some, from the rising to the setting of the sun, turn themselves toward him, that thus they may ripen under his auspices; nor do I doubt that there is a like endeavor and effort in every twig and bough of every tree, but because they have not the elastic power to bend and turn about, the act stops. That all whirlpools and ocean sandbanks are spontaneously carried around according to the general course of the sun, is evident to one who inquires. Why not man, who was created after the image of God, unless by the gift of free choice he turns that endeavor and effort in another direction?" (T. C. R. 767.)
NEW BOOKS 1945

NEW BOOKS       Editor       1945

     The Word Explained.-Volume VII of the English Version has been completed by the translator, Alfred Acton, MA., D.Th., and is in type and ready for the press. It contains the explanation of Leviticus, Numbers and Deuteronomy, nos. 6340-7566. (Latin, Vol. IV: 5410-7762.)
     New Horizon is the title of a story of missionary intent by Sigrid Odhner Sigstedt, published by the author at her residence, Rose Lane, Bryn Athyn, Pa., and on sale at The Academy Book Room. Pocket size; 60 pages; 75 cents, or 10 copies for $5.00.

     Himlen och Helvetet (Heaven and Hell). By Emanuel Swedenborg. A Translation from the Latin by the Rev. Gustaf Baeckstrom. 479 pages; price, kr. 7:50. May be ordered at the Academy Book Room.

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Church News 1945

Church News       Various       1945

     THE ACADEMY OF THE NEW CHURCH.

     Enrollment for 1945-1946.
Theological School ...........     2
Boy's Academy                     66
Girls Seminary ...............     71
Elementary School                    158
     Total                         344
     Enrollment 1944-1945 ...      310


     HURSTVILLE, AUSTRALIA.

     After celebrating Easter we resumed our routine activities. These were interrupted sooner than anticipated by the glorious announcement of V-E Day. As May 8 was declared a public holiday, we held a Thanksgiving Service at 2.30 p.m. on that day. A special service prepared by the pastor included a short address. Mrs. Henderson provided tea after this service, and there was a pleasant social gathering before we dispersed to our homes.
     New Church Day.-The 175th anniversary of the birth of the New Church in the spiritual world was celebrated here in the customary manner. On Saturday, June 16, the children were entertained at an afternoon party. Mr. Heldon took care of the games, and Mrs. Henderson prepared the well spread table with its birthday cake. As always, a short talk was given by the pastor about the meaning of the occasion.
     The banquet was held in the evening of the same day. This year we had a series of three papers dealing with events significant in the external development of the Church, all of which are associated with the 19th of June. Fred Kirsten told us about the dedication of the first New Church temple in the world, at Birmingham, England, on June 19, 1791. Ossian Heldon spoke on the founding of the Swedenborg Society, in 1810, and its decision to observe June 19 as its foundation day. And Mr. Kirsten dealt with the foundation meeting of the Academy, on June 19, 1876. Many toasts were honored and songs sung. And Messages of Greeting were read. From Bishop de Charms, the Sydney and Melbourne Societies, Mrs. Otto Brown, Tpr. Lin Heldon, and F/0 Sydney Heldon. Mrs. Heldon and Mrs. Kirsten maintained their usual high standard in the feast they provided for the sixteen guests who assembled; and the pastor piloted the program through, and proposed all the toasts.
     At the morning service on June 17 the Holy Supper was administered to ten communicants. The sermon on "The New Heaven" was the fourth in a series, which had already dealt with the Consummation of the Age, the Second Advent, and the Last Judgment. A children's service was held in the afternoon, and the story of the Lord's Second Coming was again told. The evening service on New Church Day attracted only a small congregation, but, as always on this day, there seemed to be an inspiring sphere. On this occasion the pastor preached on "The New Earth."
     During the period from April to June our normal activities went On much as usual. A second series of doctrinal classes, on "Aids to Self-Examination," was given, and the pastor is now in the middle of a third series, in which he is reviewing some less well known works of the Writings.

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The young ladies' class met fairly regularly and there were monthly teas in April and May at which addresses were given on Bishop Benade and Bishop W. F. Pendleton. The latter occasion was a particularly happy one. It fell on the pastor's birthday; and a fuse cake made by Mrs. Heldon, wine, and floral decorations arranged by Mrs. Kirsten, furnished all the trimmings for a birthday party which was a complete surprise to the recipient of these honors. Mr. Kirsten proposed a toast to the pastor, and presented him with a pipe from the Kirsten family. In expressing his thanks for these things and the affection behind them, the pastor mentioned his deep appreciation of the loyalty of those who have supported the uses of the pastoral office, especially during these last trying years.
     Morning Sunday School continues to be successful, as do the monthly meetings of the ladies-one for social intercourse, the other for reading and study. Hurstville Sons can also report interesting meetings. Various post-war problems were discussed extemporaneously in the light of the Writings in April; the subject of New Church Friendships was introduced a month later by Mr. Kirsten, who read a paper on this topic written many years ago by Mr. R. B. Caldwell. Sr.; and in June another quiz evening was held.
     Again there are several personal notes. Sgt. T. D. Taylor was married in Melbourne, on April 10, to Miss Shirley Taylor. The family was able to go south for the wedding, and we look forward to meeting the new Mrs. Taylor after the war. Not long after this, Mr. Fred Kirsten announced his engagement to Miss Enid Taplin, another young lady whom we hope to know much better as time goes on. And on June 24 the pastor baptized Christopher John, the infant son of L.A.C. and Mrs. John Borrett. Mrs. Borrett is a daughter of Mrs. Alice Ferrand, who has been a member of our society for many years.
     Tpr. Lin Heldon has paid two short visits to Hurstville. F/O Sydney Heldon has been seeing quite a lot of action up north, and his squadron supplied part of the air cover for the Borneo landings. F/O Norman Heldon, who was engaged in dropping food parcels over Holland, expects to be dropping himself in on us in the near future. P/O Theodore Kirsten is doing an advanced navigation course in Palestine, but is unable to plot his own future movements.
     Winter ailments laid several members low, but at present we again have a clean bill of health.
     W. CAIRNS HENDERSON.


     PITTSBURGH, PA.

     The summer months gave the members of the Pittsburgh Society a chance for a rest. As it turned out, that was purely theoretical, but we did have a change-a change from classes, meetings, and society social functions to the homelier necessities of cleaning, painting, and repairing. Nothing much escapes the eyes of the house committee and the housekeeping department, and gallons of paint and soap and water were used to refresh the church and school buildings.
     At 7:00 o'clock in the evening of the 14th of August-even before the wild tooting of automobile horns and the wail of fire sirens started-our church bell peeled out the joyful news that the war with Japan was over. That significant occasion was commemorated on the following evening with a special church service.
     An idea new to the Pittsburgh Society-if not without precedent-was tried during the summer months, and is being continued until the end of September. Each Sunday morning at 11:00 o'clock. Mr. Boyesen conducted a joint adult and children's service. This service is useful, in that it affords an opportunity for children and parents to worship together, and also minimizes the idea-so often paramount in the child's mind-that children's services and school are coincident.
     We were happy to have Dr. William Whitehead with us for the week-end of August 18.

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The members of the society welcomed him at an informal reception at the home of Mr. and Mrs. Cyrus Williamson, and were inspired by his warm, down-to-earth sermon the next day. We hope-unanimously-that his next visit to Pittsburgh will be considerably longer than hi: last.
     September was only a few days old when the hustle and bustle began once more. Already the men have had meetings on four consecutive Sunday nights-Pastor's Council, Executive Committee, Joint Council, and Sons of the Academy. The wives are beginning to complain, but not too seriously, for they know that that is the familiar schedule in this busy society!
     VIRGINIA S. EBERT.

     BRYN ATHYN CHURCH.

     Civic and Social Club.

     Report, 1945.

     The primary use of the Club is to provide the society with social life. Our activities for the past year have included the usual holiday entertainment, lectures, town hall meetings, club house suppers, "welcome home" gatherings with talks from mar boys in military service, and our enlarged programme of moving pictures. We also held a very successful corn roast at the pond.
     The women's committee has done a fine job with the chili house suppers, and the increased attendance has been a problem in our present quarters.
     We are happy to report that the addition to the chili house is under construction and is progressing. We hope to have it ready soon for gatherings of all kinds.
     Our membership totals 452-329 regular, 32 junior, and 91 military. There are 100 members of the society who are not members of the Club. Our use can best be performed if all the members of the society are also members of the Club. The figures given are very encouraging when compared with previous years.
     The Dutch Kitchen has been in operation for eleven months, and has served a good use in providing a place in Bryn Athyn where our young people can meet socially and obtain refreshments.
     The pond was again opened tot swimming under expert supervision, but was closed recently as a precautionary measure.
     The Board of Directors wishes to thank you all for your cooperation and support in the past year, and we are looking forward to a bigger and better year in our new quarters.
     HAROLD E. SELLNER.
          Secretary.
September 21, 1945.


     TORONTO, CANADA.

     For the first time the Toronto news notes are being written in Washington. D. C. We get around! This time your correspondent flew here from Toronto on September 29th, experiencing a variety of climates en route,-heat in New York and a deluge in Washington. But it was fun, and we are all for it.
     Our Day School was particularly honored at its opening exercises this year, as Bishop Acton was present and addressed the children on the subject of "Gratitude." He and Mrs. Acton spent several weeks in Canada donna the summer, and Bishop Acton preached on one Sunday, setting forth the many ways in which a man may "lay down his life for his friends."
     The School has fourteen pupils, with the temporary addition of one, making fifteen in all, scattered through many grades. This means that our pastor is teaching three hours every morning, and that Miss Venita Roschman has her hands full.
     A very welcome addition of seven to the society and two to the school came when Mr. Healdon Starkey, of Progress, B. C., returned from military service in Europe, received his discharge, and brought his family to take up residence in Toronto. This means that the society is richer by one family, consisting of Healdon and Gladys (nee Brown) their two daughters Stephanie and Alethea, and three sons, David, Seymour, and John.

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     Mr. and Mrs. Alec Craigie. with their son and daughter, have taken up residence in Ottawa, and offer to all New Church people the slogan. "Wherever you are going, go via Ottawa!" Our church, school and social events will miss them very much.
     Returning Soldiers.-Everyone has been cheered to see the boys doming home. During the summer it was F/Lt. Sydney Parker. F/O Robert Scott, and L/Cpl. Leonard Jesseman. We have now gone in for Stag Parties, which means that the boys are being welcomed home from the war. Mr. Frank Wilson held one for Orville Carter and Arthur Fountain, and Mr. Joseph Knight was host for Tom Fountain, twenty-seven men attending. And as the boys come back, Mr. Gyllenhaal immediately invites them to address the school, much to the children's delight.
     Personal.-Our organist, Mrs. Sydney Parker, has resigned, after many years of faithful and efficient service. The society has recorded its most appreciative thanks to Mary.
     The head of the Chancel Guild has also resigned, as Miss Helen Anderson has taken up duties in Bryn Athyn. We are sorry to have Helen leave us, but we are grateful for the services she has rendered to the society during the past years. Miss Norma Carter has assumed leadership of the Chancel Guild.
     Miss Lorna White, daughter of Mr. and Mrs. John White, was married to Mr. David W. Gardner in the Chapel of The Seaman's House, New York, on August 25th. David was a Radio Officer in the United States Merchant Marine, but is now expecting to enter the University of Toronto.
     Mr. Donald Potts and Miss Agnes Gow were married in Toronto on September 22nd, the ceremony being performed by a Scottish Minister in Rhodes United Church. Several of our Kitchener friends came to Toronto for this wedding, and were welcome visitors at church on Sunday.
     Returning to Bryn Athyn for their second year in the Academy were: The Misses Joan McDonald. Katherine Barber, and Corona Carswell; and Mr. Philip Bellinger. We do not doubt that they will uphold the honor of the Olivet Society.
     VERA CRAIGIE.
PARENT-TEACHER JOURNAL 1945

PARENT-TEACHER JOURNAL              1945




     Announcements



     1945-1946.

     Purposes: To provide material for the education of children in the home, and also to promote cooperation between the Elementary Schools of the General Church and the Academy of the New Church.
     Editor: Miss Celia Bellinger.
     Assistant Editors: Mrs. Besse E. Smith and Miss Lois Stebbing.
CHARTER DAY ADDRESS 1945

       Rev. ALAN GILL       1945


     Published Monthly from October to May, inclusive.
     Subscription: $1.00. Address:
     Mrs. Phyllis S. Cranch, Business Manager, Bryn Athyn, Pa.




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NEW CHURCH LIFE
VOL. LXV
DECEMBER, 1945
No. 12
     (Delivered at the Service in the Cathedral, October 19, 1945.)

     Over quite a long period of years it has so happened that many of the boys attending the Church School of one of our Societies have earned their pocket money by the daily delivery of the local newspaper. In doing so these boys have also earned a reputation for themselves and for their school, which is the point of the story. Each boy has a route with scores of customers, and it is a job requiring a degree of responsibility, reliability, honesty, even self-sacrifice, and of other like virtues, that is considerable for any boy of elementary school age, if mistakes, delays, and complaints from customers are to be avoided. Recently the circulation manager, who makes a special point of keeping in touch with the delivery boys, and of becoming thoroughly acquainted with them, met and remarked to the father of one of these New Church School boys: "I wish all my carriers were boys from your Church School-were educated there. I wouldn't have a worry in the world!" These boys, as we said, have acquired a reputation for themselves, an enviable reputation, and one which reflects very favorably on their school,-a New Church School, an Academy School.
     Again, not long ago a Public School Inspector visited one of our schools. Having examined the work being done, and also undoubtedly knowing and having in mind that the pupils, over a period of many years, had acquired an unusually fine reputation for themselves with the Principal of the Public High School to which they had graduated, he said: "You have got something here which we do not have in the Public Schools, something that I wish we had."

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He later became convinced that the "something" which the pupils of this school had, but which was lacking in the Public Schools, was somehow connected with its religious background and basis. This school happened to be the same one as that mentioned in our first story. But without doubt both incidents could have happened relative to any of our schools.
     It is also common knowledge that the youths from our schools, and those of our church throughout the world, hold an enviable record so far as concerns their willingness, nay, eagerness, to defend their countries, and the excellence of the service they rendered in the war.
     I recount these facts, which are but examples of others which many could tell, in order that you, the students gathered here today, may realize that you really have "got something" as a result of the education and training you have received from the Academy,-something of which the world is envious, something real and vital which you students and we ex-students may well regard as most precious and highly to be prized, something to which we must ever remain loyal, and which we must fight to preserve. Herein, I submit, we have cause for gratitude, and for encouragement-which at times we most sorely need.
     Let us consider, then, the question of just what is this enviable something which the world does not have, or what is the cause of this different or distinctive thing, so that we may be enabled the better to cherish it in ourselves and remain loyal to it. For we cannot cultivate or be faithful to anything that is vague and not real in our minds.
     You are different from others-though possibly you may not be aware of it-because you get something unique in your school, and also in your homes, where your parents are Academicians even if not ex-students. From these two sources you derive principles of life which you would not get in other schools or homes. These unique and distinctive principles are what the Academy, our own Academy. is specially designed to give you. For the Academy is a unique institution,-unique, because its Principles and the purposes for which it was founded are unique. Not peculiar, be it noted, in the sense of being odd, queer, or eccentric but different and distinctive chiefly by virtue of the fact that it tries to apply a rational, a truly reasonable, concept to every phase and activity of life in the world, and is notably successful in doing so.

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The Academy stands for a life in the world which is not of the world, which does not partake of any philosophy of any of the peoples or sects that make up the heterogeneous world in which we live. It stands, or falls, upon its own distinctive principles. And it is to these that we pledge our faith, our love, and our loyalty.
     These Academy principles-which, by New Church education and our adherence to them in life, become a part, a vital part, of our very make-up and character-these are New Church, yes. But the Academy, and the General Church of the New Jerusalem, stand for a belief in something seen to be taught in the Writings of the New Church which is not seen by all New Churchmen, or by Swedenborgians in general. Our belief,-the faith or creed of the Academy,-as stated by one of the most prominent of the charter members thereof is:
     "That the Lord Himself appears in (the Writings) in His Second Coming, speaking to the New Church, and teaching that those Writings are the very Divine Truth itself, the very Word of God: and, in addition, . . what revelation teaches concerning the vastated state of the Christian world-namely, that few of a mature adult age will ever be willing to see the light of the new truth now given to mankind; that His new light will be received, and car be received. only by the young or those as yet in the spring of early manhood, before the formative period of life is passed. For the Doctrine teaches and experience has shown that few in a ripe adult age will receive the truths now revealed from heaven. Therefore we must look elsewhere for a spiritual supply." This is what the Academy believes and stands for. And it was this belief that led to "the establishment of New Church schools, that the children given us by the Lord might be trained and educated in the light of the Heavenly Doctrine, that the Church might not lose but conserve what had been given, and not depend mainly on accessions from without for the growth and increase of the New Jerusalem on earth." (Bishop W. F. Pendleton in The Academy of the New Church, 1876-1926, An Anniversary Record.)

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     New Church schools, Academy schools-for all our schools are
Academy in spirit and end, if not organically these are the "elsewhere" to which we look for the chief increase and strengthening of our glorious Church, the Lord's New Church. And the education they provide is distinctive because it conforms with the teaching of the Writings (which are regarded as Divine and infallibly true), and not with what the vastated Christian world teaches.
     As we have said, not all who read the Writings see that these principles are taught therein. But they have a fundamental and vital effect upon those by whom they are seen and acknowledged, and inevitably so. For the acknowledgment that the Lord Himself appears in the Writings, and that what they teach concerning the vastated state of the Christian world is true, not only leads consistently and necessarily to the establishment of our own separate schools, but also to the acknowledgment in all the teaching given in our schools that there is "no other law and no other authority than the Lord Himself in this, His Second Coming."
     In the world, in the public school textbooks, the very existence of a Supreme Being, in effect if not openly, is denied; and in the conduct of the affairs of everyday life the Divine authority even of the Scriptures is not acknowledged, but in practice only the authority of man-made governments and laws. What is good or evil, true or false, generally is regarded as a matter of opinion, or dependent upon circumstances, and is not determined by what Divine revelation teaches to be right and wrong. Such is the state of the world; and because such is its state, the Lord has made His Second Coming in the form of a new and rational revelation of genuine truth which shall be acknowledged as Divine and authoritative, together with the Old and New Testaments.
     You students have been and are being brought up and educated to think from this Divine Truth of the Word and of the Writings, to regard it as your only authority, and to rely solely upon it to determine what is right and what is wrong, what is true and what is false. And this is what makes you different from others. This is what builds up distinctively New Church character. Others how to authority, but few indeed to Divine authority. The Roman Catholics furnish a case in point. They bow to the authority of the Pope, and to the priests under him. He interprets the Scriptures for all, and declares how they must be understood. The New Church, too, has priests who interpret the Scriptures and also the Writings.

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But these books-Divine Revelation itself-ever remain for us our authoritative source. And this Divine Truth alone then dictates to us what we must do or must not do-this, and not human authority, man-made laws, much less expediency.
     If it is otherwise with us we do not go to the Lord Himself. Then it is not He who leads and guides us, but human intelligence, another's interpretation, or proprial prudence. It is then as if we were satisfied, and preferred, to rely solely upon others to tell us about the stories in the Scriptures and how they are to be understood or applied to life, rather than hear these things from the Lord Himself in His Word. Yet it is in His Word that He Himself is present with us and speaks with us. We obey the commandments therein because they are Divine. We go to the Lord Himself when we read or hear His Word; and by taking heed thereto we obey the Lord Himself. Likewise, and for the same reasons, the true and faithful member of the Academy goes to the Writings themselves, and not alone, or mostly, to treatments about them. For the Writings equally are Divine and authoritative for us. In the early days of the Academy it was often said that the New Church must be a "reading church,"-this because of the recognized need for every member to go to the Writings themselves as his authority. This was seen to be vital to the church's integrity. Reading the Writings themselves-perhaps from a sense of duty at first, but later from a love of the truth-this is a sure sign of loyalty to the Academy faith in their Divinity and Authority.
     In short, the most vital thing of the Academy faith, the essential Academy principle, is what is termed in the Word, "the fear of the Lord." This is that holy fear which is defined in the Writings as an aversion to doing or thinking anything against the Lord and against the neighbor. Thus it is an aversion to doing or thinking anything contrary to good and truth, because they are from the Lord and are Him. (A. C. 2826.) This is that "fear of the Lord" which is Divinely declared to be "the beginning of wisdom." (Psalm 111: 10.) And I believe that it is through this Academy faith in the Divinity and authority of the Word and the Writings, instilled into the minds of children in their schools and homes, and by loyalty to it there and outside in the world, that they come later, in adult age, into the "beginning of wisdom," of a true wisdom of life seldom found in men today.

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     Indeed they can come-we can come-into that wisdom for which Solomon asked when the Lord said unto him, "Ask what I shall give thee." Solomon said, "Give thy servant an understanding heart, that I may discern between good and bad." The ability to "discern between good and bad,"-this was the wisdom for which Solomon asked, and for which he has been renowned through the ages. And the Lord has declared at His Second Advent that such wisdom shall be restored to men. Yes, in so far as from the Writings, through the Academy faith in their Divinity and infallibility, we cultivate a state of innocence-which is a willingness to be taught by the Lord what is good and what is bad, and to be led to good by Him-so far shall we come into true wisdom. In a willingness to be led by the Lords truth-in innocence-there is wisdom: without such willingness, or innocence, there can be none. As the Writings teach:
     "Man looks to the Divine when he believes in the Divine, and believes that all truth and good, and consequently all intelligence and wisdom, are from the Divine; and man believes in the Divine when he is willing to be led by the Divine. . . And the man who is in that belief, and in a life that is in accordance with his belief, has the ability and capacity to understand and be wise. But to become intelligent and wise he must learn many things, both things pertaining to heaven and things pertaining to the world-things pertaining to heaven from the Word and from the church, and things pertaining to the world from the sciences. For true intelligence and wisdom is seeing and perceiving what is true and good, and thereby what is false and evil, and clearly distinguishing between them." (H. H. 351.)
     Here is the Divinely revealed mode whereby man becomes truly intelligent and wise. And the aim of the Academy is, that by this mode its students may become wise--so to educate them that they may learn and follow this road to wisdom, that they may be led to believe in the Divine, to look to the Divine. to be willing to be led by the Divine, and to learn the many things that must be learnt which pertain both to heaven and to the world;-all this, in order that they may acquire the ability and capacity to understand and be wise, the ability and capacity to see and perceive what is good and true, and thereby what is false and evil, and clearly distinguish between them.

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     This is the distinctive aim and end of Academy education. The acknowledgment of the Divinity of the Writings and of the state of the Christian world-all the principles of the Academy--look to this end. For salvation and eternal happiness depend upon its achievement of this end.
     The Academy-New Church schools-cannot guarantee that results will he achieved in their students. Whether or not the end is accomplished depends upon the willingness of the students to cooperate by sincerely trying to learn and understand the teaching they receive and follow that teaching. That they do so, I believe, is evidenced by the facts, by the stories we told at the beginning of this address, true and but typical incidents which surely may be regarded as signs and indications that the Academy has been eminently successful in its aim and that its students have been loyal to its aim and to its principles. For their conduct-your conduct-is different, distinctive, outstanding to the point of being noticeable to others, and commended by them. And it is recognized by keen observers that the prime factor responsible for this distinctiveness is our religion, that there is something about this-that we have "got something" here--that is not to be found in the generally accepted forms of Christianity, nor, as we said before, in the New Church as a whole, but only in the Academy of the New Church, or, what is the same, in the New Church where the Academy principles are acknowledged and applied.
     The Lord said to the children of Israel: "Behold, I have taught you statutes and judgments. . . . Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great people is a wise and understanding people." (Deuteronomy 4: 5, 6.) And the Lord said to His disciples, "Let your light so shine before men, that they may see your good works." Let your light shine, not in order that you may merit the approbation of men, but because, as this passage signifies, "works are what save man,"-works which shine and can be seen by men, which are not "hid under a bushel" of a will without deeds.

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     Our light is from the new truths revealed by the Lord in the Heavenly Doctrine; and so long as we-students and ex-students alike-do not fail to acknowledge the Divine authority of these truths, and, by applying them, let their light shine in our lives,-in our dealings with those we meet in the world, and with one another, in school as students and at home as brothers and sisters or fathers and mothers,-so long shall we be loyal sons and daughters of the Academy, and so shall we become faithful members of the Lord's New Church.
     But especially in our homes will our adherence to the truths of the Church and to the principles of the Academy, or our lack of it, show itself. For there, if anywhere in this world, our real loves and loyalties appear. So that if there-in the home-a love of the truths of the church and loyalty to Academy principles show themselves, then we may be sure that they are really living. And then will they create a perceptible and distinctive sphere such as is rarely felt in other homes. It is in consequence of this that life according to Academy principles in New Church homes probably has been more effective in impressing others, and convincing them that we have "got something," than any other single factor,-another indication that we have something real which is peculiar to our Church, and that-at least in a measure-we have been faithful to our principles,-to Academy principles.
     Granting this to be so, let us not be complacent about it: for we must surely grant that, perceptibly distinctive as our New Church life may be, it is indeed a far cry from what it might and should become. At the same time it may rightly serve to give us ever-needed encouragement-encouragement to go forward in the great work of ever more firmly establishing the Lord's New Church in ourselves, in our homes, our schools and our societies, and in the world.
     At this first celebration of Charter Day since the war ended; now that peaceful pursuits may be undertaken by all; now that those of our students whose Academy education was interrupted by the call to battle are free to resume their studies; and all of us are free to work for the up building of the Church, unhindered by the exigencies of war;-let us pledge anew our love and faith to our Academy.

     What name resounds more sweet than thine,
          Beloved School! Your banners shine!
     For all the light that shines from thee
          Gleams with Divine Authority.

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     To thee our loyalty we've shown
          In war, in peace, in school and home;
     And in the world is seen the light
          Of Truth applied to wrong and right.

     Yet in content we ne'er shall rest;
          We'll never say, "This is our best."
     We've proved the way, our aim shall be:
          Press on, advance, Academy! (V. F.)
COPPER TWIGS 1945

COPPER TWIGS       AMENA PENDLETON HAINES       1945

     Adapted for Children.

     The day after I had returned from the heaven of the Silver Age, the angel who was my guide came to me and said, "Make ready, and let us go to the western heaven where dwell the men of the Copper Age."
     I made ready, and together we sought that heaven. We entered it from the southern side through a magnificent grove of palm trees. But what was our surprise when we came out of the grove to see giants walking about near us. We should have been alarmed had we not seen as they came near us that they were good giants.
     One of them said to us in a stern voice, "Who let you in through the grove?"
     "The God of heaven," the angel answered.
     "We are guards to this ancient western heaven," the giant said, "but pass through."
     We crossed the plain and ascended a hill. From this hill we saw a mountain towering even to the clouds. And between us and the mountain were many beautiful houses with gardens, groves, and fields surrounding them.
     We journeyed past some of these places and climbed the mountain. And lo, its summit was not a steep peak, but a wide plain, upon which had been built a large and beautiful city. The houses were all of wood, and their roofs were of planks.

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     I asked the angel, "Why are the houses of wood?
     "Because," the angel answered, "wood signifies natural good, and the men of that age were in that good. Wood has the same meaning as copper, and these men are of the Copper Age. The sacred buildings in this heaven are built of olive wood, sweet smelling and highly polished."
     "Within each temple," the angel continued, "is a holy place where the Word is kept in an ark. But it is not the Word that ac know it is called the Ancient Word, and was; given to the people of Asia many thousand years ago. Moses mentioned the books of the Wars of Jehovah which were books of this Word. It is now lost on earth, but it is preserved and hidden somewhere in Great Tartary."
     The angel then led me to one of these temples, and there within. in the holy place, was the Ancient Word. And from the Word there shone a brilliant white light.
     When we came out of the temple we heard that it had been announced that two strangers were in the city, and that they were to be taken before the judges and asked what their purpose was in coming to the heaven of the Copper Age.
     No sooner had we heard this than an attendant of the court came to us and asked us to go with him to the Judges. We went with him and stood before one of the Judges, who asked us whence we had come and what we desired in that heaven.
     "We came through the Grove of Palm Trees," the angel replied, "and we passed the abodes of the giants who are the guards of your heaven, and afterwards we walked through the beautiful valley and climbed the mountain. From this you may know that we came here, not of ourselves, but sent by the God of heaven. We came desiring to be taught about marriage in your heaven."
     The Judge then asked one of their wise men to take us to his house to instruct us about the customs of the Ancient Church. We gladly accepted the invitation of this wise angel and went with him to his house where his wife received us.
     Our host said to us, "We are the descendants of the most ancient people, and from them we have this rule of life: Sons, if you would love God and be wise to eternity marry one wife and love her. If you depart from this precept you will be destroyed. This we have obeyed and now live in the greatest happiness in heaven."

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     When he had so spoken he bowed and said, "Follow me to our treasure house."
     And we went with him from their house through the garden to the treasure house.
     Here he showed us the writings of the most ancient people. Their writings were inscribed on tablets of wood and stone, and some of the later ones of smooth bark. A still later age inscribed their writings upon parchment. He showed us one of these parchments upon which were written the laws of the ancient peoples about marriage. These had been copied from tables of stone.
     After we had seen these and many other wonderful things the angel said, "It is now time for us to depart."
     But before our host would permit us to leave he went into his garden and plucked some twigs from a tree and tied them in a little bunch and gave them to us, saying, "These twigs are from a tree native to our heaven, the sap has a sweet fragrance."
     We brought the little twigs away with us and descended the mountain on the eastern side, by another way which was not guarded. And as we walked the twigs were turned into shining copper, and their tips into gold. This was a sign that we had been in the heaven of the Copper Age.

     [This is the third in a series of five stories adapted for children from The Memorable Relations in the work on Conjugial Love, Nos. 75-82. The fourth will appear in the January number.]

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FATHER IN THE HOME 1945

FATHER IN THE HOME       Rev. F. F. GYLLENHAAL       1945

     (Address at School Jubilee, Glenview, June 17, 1945.)

     The home is the most powerful means of influencing children, especially in their infancy and early childhood. This means that the father and mother exercise that influence, because they are the chief agencies in making the home. The father and mother are not the source of the influence, but they are the mediums that give it direction and that determine its quality and force. The source is either heaven or hell.
     The father and mother derive from heaven or from hell the influence they have in their home; and the purpose they have in their marriage, the goal they are striving for, the ideals they cherish and persistently pursue, and their union in thought and affection, determine whether their influence arises from heaven or from hell.
     Children have as an environment the home their parents provide. This is their only environment for the first four or five years, and is their most intimate and freest environment during the first eighteen or twenty years. These are the years of the growth of body and mind, from the ignorance and helplessness of infancy to the intelligence and independence of maturity. They are the most impressionable years of a man's life. Therefore the father and mother should regard the home as the most important of all the agencies contributing to the formation of the characters of their children and the fulfillment of the purpose of their creation and birth. This means that parents should clearly realize their responsibility in making the home as perfect an environment as it is within their power to make it, not primarily as to material things, but rather as to spiritual life and spiritual spheres.
     Now it is rather surprising that neither the Old Testament nor the New Testament contains any direct teaching about the influence of the home, nor about the joint and separate duties of the father and the mother in the home.

541


Yet undoubtedly there have been many homes among both Jews and Christians that have mediated a heavenly influence and have provided a goodly environment, because the father and the mother were God-fearing and were guided in all things of life by the Word of God. We may be sure that enough instruction was Divinely provided in the Word given them to enable husbands and wives to know their duties and responsibilities as parents.
     It may also be surprising to many New Church people that the Writings do not give more direct and systematic teaching about the home and its influences, also about the responsibilities and duties of parents. This may seem surprising in view of the great importance of the home and of the parental influence. Evidently the lack of doctrine of that kind is for several good reasons, and that it is for good reasons that the extensive doctrine about the education of children, both in the home and in the school, is given in widely scattered statements throughout the thousands of pages of the Writings.
     We have to collect the truths and formulate them into doctrine. We have to draw out from the Word and the Writings the Divine teaching about education and instruction, about the home environment and other environments, about the joint and separate duties and responsibilities of the father and the mother, and about the responsibilities and duties of the children in the home. This puts us to much work. It makes us think from the truths we collect and organize into doctrine to the experiences we have. It also makes it necessary for every generation to do some of the work over again, because only by going immediately to the Word and the Writings themselves can the Divine Truth be gained. In this manner we are protected against the evil rule of tradition, and are preserved in a freedom of interpretation of Divine Truth that promotes endless progress and the application of the Divine Truth to the continually changing circumstances of human life.
     The great influence of the father in the home will appear from the fact that for a time the father is in place of the Lord, in relation to his children. We read concerning this in the Arcana Celestia as follows:

542




     "In a dream my father appeared to me, and I spoke with him, saying that after a son becomes his own master he ought not to acknowledge his father as father, as before; for the reason why the father is to be acknowledged during the bringing up of the son is that the father is then in the Lord's stead, nor does a son know at that time what he ought to do except by the direction of his father. But when a son becomes his own master, and competent to think for himself, and seems to himself to be able to direct himself from himself, then the Lord must be his Father, whose vice-regent his natural father had been. These things I spoke in my dream. When I awoke, there seemed to descend from heaven a long roll fastened to rods, and lied by most beautiful woven knots of an azure color; the beauty of this object was indescribable. It was said that the angels make such presents to one another." (A. C. 6492.)

     Here is plainly stated the great responsibility of the father in respect to his children. What is said is true of the mother as well, at least to some extent; but the greater responsibility in directing their children in what they ought to do belongs to the father. It is a wide and great responsibility, because it includes directing his children in what they ought to do, as well as in providing them with the necessities of life. In fact, nothing is said about the necessities of life in the quotation just read; for the one point made, the one lesson taught, is that the father should direct his children in what they ought to do, because they are not competent to think for themselves and to direct themselves. The father is in the Lord's stead, but he does not represent himself to his children as being the Lord. On the contrary, he teaches the children about the Lord and to worship the Lord; yet he requires of them the obedience to himself that they must later render to the Lord as their only Father, and in this way he initiates them into a truly spiritual life and Christian discipleship.
     The direction and leadership here meant is as to religion, or spiritual things. or the things of the church principally; but it is also as to moral and civil and domestic life. This is more the father's responsibility and privilege than the mother's, though both will closely cooperate in all the work involved, when they realize its importance, its far-reaching results, and their own responsibilities.

543



     We see further what is involved, when we consider also the statement in the Apocalypse Explained that fathers in the world should "lead their children to good, not from themselves, but from the Lord." (A. E. 746:13.) They can lead from the Lord only by the truth of the Word. To do this, not only must they read the Word to their children, and cultivate in them a deeply rooted delight in the good and truth of the Word: not only must they train their children in forming the habit of themselves reading the Word with delight; but they must also know something about the growth of the mind from its condition of ignorance and innocence in infancy to its state of intelligence and independence in manhood, and something about the changes in kind and degree of direction and leadership by fathers and mothers necessary during that growth, to keep the mind and child on the narrow way to heaven and constantly free and rational.
     These duties and responsibilities in respect to children are classed as the chief ones of husbands and wives, and as the strongest means of joining together the souls and minds and lives of husband and wife. It is also emphasized that the supervision of the instruction of the boys, from childhood to youth, and after this until they become their own men, belongs to the husband and father. (C. L. 176.) Though nowhere mentioned in the Writings, it is nevertheless true that the fathers very life, his conduct and speech his attitude towards people and things, his interests and indifferences and even his invisible but sensible spiritual spheres, make him an example which has great influence, especially during the earliest years of life. No father ever should set himself up as an example, yet he should realize that he is one, and that by means of being one he is either a good or a bad influence on his own and on other children. In fact, his example may influence his posterity for several generations.
     The influence of the father in the home, but more especially on his children, has its beginning before he begets children, before his marriage, in fact, in his own infancy and youth. When a father realizes this, when he really understands it and all its implications, he will fulfill his spiritual duties to his own children more carefully and zealously. This is meant in the statement that "man is not born for the sake of himself, but for the sake of others, that is, that he may not live for himself alone, but for others; otherwise there would not be any coherent society, and in it any good." (T. C. R. 406.)

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He is born to have children, and in this manner to perpetuate the human race, and having children is the greatest natural use a man can perform.
     But the influence before the birth of his children especially referred to is involved in the doctrine that the soul is from the father, that the seed is the first form of the love in which the father is, that it is the form of his ruling love with its nearest derivative loves, that inclinations to good and evil are from the father, and that man derives evil from his father. (See D. P. 277; T. C. R. 103; D. L. W. 269; A. C. 3469.) These rather astonishing assertions will not be explained here. They may give an impression of hopelessness in transmitting to offspring anything besides an evil inheritance. But this is a wrong and much to be regretted impression. However, it should be evident that the good influence that will directly affect offspring, and result in the lessening of hereditary evil and in an increase of hereditary good, is principally that which is exercised during infancy and childhood and youth, or in all the years before marriage.
     The whole doctrine of hereditary evil, therefore, shows the importance of a good home environment for the implanting of an abundance of remains, and of rightly educated and right-minded parents to initiate their children in the shunning of evils as sins against the Lord, and of a father who faithfully does his duties to his children while he is "in the Lord's stead." If, during the years of infancy, childhood, and youth, the mind's growth, while maturing, is carefully protected against evil, and is nourished by all that which is good and true; if, during those formative years, evil loves are subjugated and good loves are deeply rooted and become strong by exercise and increasingly give delight; the natural proprium will be changed in this important respect, that it will be less readily receptive of evil influences, and far more readily receptive of good influences.
     This is the obvious meaning of the teaching about four kinds of natural good in the Arcana Celestia. There it is stated that "if parents who have lived in the good of the love of good, and in this life have perceived their delight and blessedness, conceive offspring in this state, the offspring receive therefrom an inclination to similar good." (A. C. 3469.) Such parents, before their marriage, must have lived the life just referred to, and indeed from infancy.

545


Therefore, as the purpose of truly New Church home-life and education is to provide both the spiritual and natural environments for such a life, and all the means to it, it should be evident that there is nothing of greater importance than such a truly New Church home-life and education as the General Church, or the Academy, stands for and has been striving for seventy years to establish.
     Evidently, then, fatherhood is a use and work requiring preparation and training. As New Church education is education for marriage, so also is it education for parenthood, that is, for both fatherhood and motherhood. This particular subject is being developed in a truly remarkable way by Bishop George de Charms in his lectures on "The Growth of the Mind," though perhaps with the especial purpose of instructing and preparing teachers and ministers. These lectures are heard and read by relatively few people, and many of these few are beyond the age when they can apply the doctrine to their own children. What is urgently needed is a series of small books, similar to The Moral Life, by Dr. Odhner, containing portions of the instruction of Bishop de Charms' lectures applied to the more general duties and responsibilities of parenthood; also similar booklets on the same subjects adapted to high-school students, and easily available to boys and girls everywhere.
     We realize more clearly than ever before the need for much instruction and training and practice in using machinery, in practicing medicine, in running a business, even in teaching children; but we still neglect to provide instruction and training and practice in parenthood, though we profess that our children are of greater importance than material things. New Church parents often neglect to do for their children the things they do know something about, the things they profess to regard as important, and which they can do without special instruction. Among these things are family worship, conversations on suitable occasions about the doctrines of the church and the church's history, keeping up with their children's reading, especially in the Word and the Writings, and really intelligent and somewhat systematic instruction about the establishment and running of a home.

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     This neglect or failure on the part of some, and perhaps of many, New Church parents is due to many causes, some of them having their origin in a political and social economy that makes it necessary for most people to give undue time and strength to obtaining the necessities of life; but other causes are personal weaknesses of character, such as procrastination and sheer laziness. Some fathers drift and muddle through their home-life, however exemplary they may be in discharging the duties of their office or employment. Sometimes we salve our consciences with the thought that the school or the church will make up for our failures in the home. We fail to realize, in such instances, that our failures in the home not only make the work of the school and the church more difficult, but that they may even injure the work there. Perhaps we also fail to realize that the home influence, for good or evil, is stronger than that of the school or church, at least in the earliest years. If this should be doubted, consider that the earliest and most enduring remains are stored up by the Lord during infancy and childhood, with the cooperation of the earthly parents; and that the after life is entirely according to the quality and quantity of these remains, Indeed, these remains, implanted while the child is in the home, are the beginnings of the church, of regeneration and salvation, as well as the beginnings of a truly human life in the world when the child has departed from the home. The importance of the father in the storing up of these remains should be evident from the fact that he "is then in the Lords stead."
     Thus the father has an awful responsibility and a great privilege; and his place in the home is one that should bring him the increasing and deepening respect and love of his children, of his wife, and of all his friends.

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NOTES AND REVIEWS. 1945

NOTES AND REVIEWS.              1945


NEW CHURCH LIFE
Office of 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.
     EARLY AMERICAN PERIODICAL.

CHRISTIAN NEIGHBOUR. Samuel Worcester, Editor. Wm. E. P. Rogers, Printer. Gloucester, Massachusetts, November 7, 1827. Vol. I, No. 1. Large quarto, 10 x 14 inches; 4 pages; $2.00 a year, payable in advance, or $2.50, payable at the end of the year. Every parish which subscribes for twelve copies shall receive one gratis for its Minister. Published every Wednesday morning. The size will be increased as soon as the subscription will authorize it.

     A copy of this publication has recently been presented to the Academy Library as a generous gift of the American Antiquarian Society, Worcester, Mass., which possesses one other copy. Apparently the response in the form of subscriptions did not justify a continuance of the periodical after the first issue, which is the only one extant. We have found its contents entertaining, and also informative as to a phase of New Church thought and procedure in New England 118 years ago.

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And so we are moved to give a brief account of the publication, and to quote some examples of the writings of the editor, who provides most of the material in the number.
     First, let it be said that there is nothing whatever to indicate that it is a New Church periodical. But the New Church reader will discern that the views of the editor have a background of the doctrines of the New Church, which he quite effectively "hides under a bushel," perhaps because his remarks are largely directed to those with whom he was closely associated among the ministers and people of the various churches in Gloucester, and who must have known that he was a Swedenborgian.
     We are not prepared to say that there is no virtue in this method of opposing the falsities of the Old Church, meeting its ministers on their own ground, as it were, by a sweet reasonableness of logic and common sense, and by quoting Scripture to refute them. It would be interesting to know, however, whether the editor, by such methods, had any success in bringing any of them to the full light and logic of the Heavenly Doctrines.
     Samuel Worcester, a brother of the Rev. Thomas Worcester, was not at the time an ordained minister of the New Church, though in 1819 the Philadelphia Society had granted him a license to preach the Doctrines and to administer the sacraments for a period of seven years. Later, in 1833, he became preacher of the Bridgewater Society, and in 1834 he was ordained. In 1827, when the periodical was undertaken, he was engaged in school teaching and editorial work. His object in the venture is stated in the Proposals at the beginning of the CHRISTIAN NEIGHBOUR:


     In selecting this title, the editor has been guided by what he proposes for his motto-THOU SHALT LOVE THY NEIGHBOR AS THYSELF. His design is to publish a newspaper devoted to practical religion.-The public are already supplied with those which teach whatever relates to the outworks of religion-to forms and modes of faith and worship. Many think that there is a powerful and increasing disposition among the teachers and loves of virtue in the present age to inquire for the right way of living, and to estimate religious opinions by that practical tendency and results. While so many are deeply interested in maintaining the peculiar tenets of the several religious sects, it has been thought that at least one paper may be supported which teaches merely the ART OF LIVING A CHRISTIAN LIFE.

     The editor does not mean to contend against those journals which are devoted to controversial theology and the peculiarities of the particular sects.

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From all these he expects to obtain many important practical articles. Indifference as to modes of faith is not to be encouraged. It is plainly true that our views of our Author, and of His Word and Works, have great influence upon our character; but it is also true that there are rules of life so plain as to be acknowledged by all, which need to be enforced more powerfully than they are in any religious newspaper. There is also a practical meaning or use of the several controverted doctrines, which is seldom presented.
     It has been our object in the articles now published to speak so plainly that we cannot be misunderstood.-We may find it useful to adopt a more moderate tone in future. In general, we shall avoid controversy; but the events passing around us must receive some notice; and when we speak of them at all, our readers will understand our meaning. We are bound to no party, but love Christians of every name. Still we assume no neutral ground, but are ready to expose the faults and concede the virtues of all denominations, when it will be doing a neighborly kindness.

     His leading article is entitled "Thoughts on Revivals of Religion," and furnishes an example of his approach from the standpoint of New Church doctrine without saying so. The opening paragraphs read:

     While revivals of religion are multiplying around us, and the hearts of those who love the appearing of our Lord Jesus Christ are made glad by these displays of His power and His glory, it is highly important that we should all possess correct views respecting the connection which subsists between human agency and the influences of the Holy Spirit in producing these revivals.- There seem to be great inconsistency and confusion of opinion on this subject among those who are called orthodox Christians. We frequently hear them speak as though they believed the whole work to be effected by the special, immediate, irresistible influences of the Holy Spirit. At other times they recognize the use of means,-the fidelity of ministers, the prayers of Christians, intercourse with those who are repenting, the reading of the Bible, and all those common and ordinary aids which Providence furnishes for converting the unregenerate. Both of these modes of speaking are frequently heard from the same individual. It requires little sagacity and reflection to determine that there is great inconsistency in these different statements; and we hope by a candid examination of the subject to afford some aid to those whose opinions are thus confused.
     It is commonly admitted that, in all the ordinary concerns of life, the Lord deals with us as free and accountable agents. The question is, whether a man repentance and conversion and his subsequent good life are produced by the Lord arbitrarily, or by such means as are consistent with his own freedom and responsibility. We shall not attempt an abstract discussion of this question, because we believe that it can be decided on the general practical principles of revealed religion and those of common sense.

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     One of the most obvious objections to the doctrine of the special influences of the Holy Spirit is that it contradicts the whole tenor of the Divine requirements-Man is required to repent now, and constantly. Ministers are to regulate their instructions according to this perpetual requirement. Men are commanded to ask and seek continually for Divine aid. If they may ask and seek for months and days and years, and not receive and find; or if they cannot, or certainly will not ask and seek until the Lord's time comes and He grants the special influences of His Spirit, what is the whole system of Divine requirement, but a mere nullity? If the Holy Spirit, or, in other words, the assistance actually necessary to enable a man to repent and live well, be withheld on ordinary occasions, then salvation is not free, the way is not open to all it is not open to any except by an arbitrary, partial, occasional display of Divine mercy.

     It would seem that religious revivals were common at the time this was written, moving the editor to inveigh against the comforting thought of instantaneous conversion by Divine election for those who "hit the sawdust trail" as in the modern Billy Sunday revival meetings.
     His "neighborly kindness" toward the ministers of Gloucester takes the form of some rather tart reviews of their sermons and perhaps accounts for their failure to subscribe to his journal. From these we quote:

     Review of Sermons.-We have had serious doubts as to the propriety of noticing these Sermons. It is an undesirable task to criticise the labors of our immediate friends and associates. Whatever may be the merits or demerits of the productions, a candid reviewer must always judge them by a different standard from what is adopted by their authors, and by those who were interested in their publication. But one of the most certain and convenient modes of correcting erroneous opinions is to expose them to the common sense of an intelligent community; and we are quite willing that the different doctrines taught by the gentlemen whose Sermons we here introduce should be extensively known. We also feel under obligations to take some notice of the literary character of those religious publications which proceed from our press. If Sermons are unintelligible, they cannot be edifying; and we are greatly deceived if obscurity and vague reasoning are not generally tolerated quite too much in public discourses.

     First, he comments upon a sermon by a Mr. Hildreth on "The Duty of Warning the Wicked," which holds that "man is placed in this world in a state of probation or preparation for a future life that God has provided man with faculties and all necessary means for working out his salvation; that God has appointed a day in which He will judge the world, and render to every man according to the deeds done in the body."

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Hence he infers the duty of ministers to "warn the wicked of their wickedness." To this type of "hell fire" sermon the reviewer makes little objection, but he notes that a reply was made to it from a neighboring pulpit by a Mr. Jones, a Universalist preacher whose text was. "Because I live, ye shall live also." We quote from his review:

     If we had no other means for understanding the author's system than what are furnished by this sermon, we should not feel competent to present an abstract of it. It is quite impossible for us to tell by what strange fatality this discourse of twelve pages came before the public in so crude and incorrect a style. There are five sentences in it which are grammatically incorrect. The punctuation defies all system, and the construction of the sentences all rules of rhetoric. Mr. Jones teaches that this world is not a state of probation, and that our condition in the life to come will not be influenced in any degree by our conduct in the present life . . . He explains away the threatenings of the Word of God. Can anyone tell why Universalists seldom or never introduce these threatenings into their discourses? Why none of the sanctions of the law and the gospel are ever urged as motives to obedience? Why is not repentance preached? Why are nineteen out of twenty of their sermons devoted almost exclusively to proving that all men, without distinction of character, will inbent eternal life?

     The third sermon reviewed is by a Mr. Leonard, and his text was, "Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him. . . . Thou shalt love thy neighbor as thyself." (Leviticus 19: 17, 18.) Noting that Mr. Leonard also believes in Universal Salvation, the reviewer says:

     If it were common for ministers of his denomination to preach practical sermons, we should have but little difficulty in saying that this was a very serious and earnest appeal to all Christians to love one another. . . . But the charity he inculcates is of that peculiar kind commonly called liberal charity. It is that sort which makes too little discrimination as to the characters of its objects, and is not, therefore, suited to practical purposes. It requires us to think well of men, and speak well of them, and embrace them as Christians, when we know that their principles are heretical and their lives equivocal. There is certainly a very important sense in which we are to love the wicked. We should love to do them good, to reform them, and encourage them to live as Christians. But it is not Christian charity to call them good when their lives are notoriously corrupt, nor to encourage them in sin by removing the fear of punishment. Love to our neighbor needs to be accompanied with a righteous judgment of his character.

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"A false balance is abomination to the Lord, but a just weight is his delight."
     It is hard to carry out this false charity; men commonly fail before they have done talking about it. Even Mr. Leonard-so much distinguished for his kindness and real charity as a citizen and neighbor-cannot teach this liberal charity without devoting several pages, near the end of his discourse, to the useless purpose of ridiculing his opponents. We are sorry for this, for we fear he loved them less, the more he thought of them.

     In a number of short articles the editor carries forward the objective of his newspaper-"practical religion-by further comments upon the preaching and worship in the churches of his day. We quote briefly from these:

     Sacred Music.-Music is properly the language of the affections The art of singing consists in the proper expression of the affections by the tones of the voice. When this art is applied to a given set of words it is essential to consider what feelings or affections are properly expressed by these words, or what feelings are proper to accompany them-and the mind should resolve itself into such a state that these feelings or affections shall be real. If this be not done, the music will appear artificial.
     It is as absurd to sing without feeling the sentiments that are expressed as it is to talk without thinking what is said. Whoever considers this will be at no loss to account for the frequent dullness of Sacred Music.
     Unprofitable Preaching.-Two articles will be found on our last page which relate to the state of mind and course of life necessary to make us really understand and believe the doctrines of the gospel. If ministers were more careful to inculcate similar sentiments, would there not he less disputes and more religion?
     When we hear a minister undertake to prove that our Lord Jesus Christ is a mere man; that the Bible is not a Divine book, but only a human account of a revelation from heaven; and that, in order to understand the Bible, and to believe in our Lord, nothing more is requisite than the ordinary exercise of our faculties; then we are apt to inquire why it is represented as so very important to believe in our Lord and to understand the Bible. It is not very obvious that it can have any essential bearing upon our eternal life to believe that our Lord was a mere man, and that the Bible is a human composition. The way to prepare for heaven is to believe in Divine things, and to form our characters according to them.
     When we hear a minister call on men to repent, and then confess that a miracle must be wrought in order to give them repentance, we are apt to inquire whether a man is responsible for the working of miracles.
     When all men are described as condemned for Adam's sin, we ask, What is the practical use of this preaching? The object of preaching against sin is to make men repent of it.

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Can any man repent of Adam's sin? Most men have enough to do to repent of their own.
     On Long Sermons and Prayers.-There are very few persons of good sense who are not aware that short Sermons generally produce more effect than long ones. And yet a great number of our clergymen retain a remnant of the verboseness of our forefathers. Even within the age of many now hymn it was an established rule with many Ministers to preach on ordinary occasions one hour. We do not recollect to have been told how long they prayed, but probably a half an hour was considered moderate for the prayer before sermon.
     It is difficult to account for the great change, which has taken place in most churches as to the length of these services. But whatever the cause may he, it now seems quite certain that even the teachable and devout are most edified by Sermons not exceeding twenty-five minutes, and by Prayers which are simple, solemn, limited to few words, and destitute of vain repetitions. It is useless to keep an audience-standing half or three quarters of an hour, when the attention of most of them is lost at the end of ten minutes. By praying half an hour a Minister will do nothing towards convincing his hearers that his Prayer is of reasonable length. It is better to shorten the Prayers, or show their reasonableness in a Sermon.
     On this subject we need say but little, but it seems to merit very serious attention from every Minister. The common sentiment undoubtedly is, that both Sermons and Prayers-especially the latter-are much ten long. If the error be in the people, should not the Ministers endeavor to correct it? If it be in the Ministers, they can easily avoid it.

     Which calls to mind the advice given by a congregation to its new minister: "We set no time limits on sermons, but we feel that no souls are saved after the first twenty minutes."

     The CHRISTIAN NEIGHBOR is noted in the Annals of the New Church, p. 345, which also contains the following Biographical Sketch:

     December 25, 1844.-Death of Rev. Samuel Worcester. Born at Thornton, N. H., 1793, he received the Doctrines of the New Church in 1814, through Mr. E. Dowse, who had received them from Rev. Wm. Hill. He now introduced the Doctrines to his brother, Thomas Worcester, and others, opened correspondence with the Church in England and Philadelphia, was chiefly instrumental in gathering together the receivers in Boston, in 1817, and acted as the first leader of this young society. Removing to Natchez, Miss., in 1818, he received a license to preach the Doctrines of the New Church from the Philadelphia Society, in 1819; he returned to Boston in 1820, was engaged in school teaching and in editorial work, 1822-1831, but continued during this period to preach to various societies in New England; removed to Bridgewater in 1833, was ordained into the Ministry, September 3, 1834, and served as pastor here until April 14, 1844.

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CANADIAN NORTHWEST 1945

CANADIAN NORTHWEST              1945

      [Photograph]

Victoria, British Columbia.

STANDING (left to right): Mr. Fred C. Frazee, Rev. Karl R. Alden, and Mr. Sterling Smith.

SEATED: Mrs. Fred C. Frazee, Mrs. Beveridge, and Mrs. Sterling Smith.

ON THE OPPOSITE PAGE: Some of the Children who attend Mr. Alden's Sunday School Classes, described in his account in the November issue.

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[Photographs]

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[Photograph]

NEW CHURCH DAY CELEBRATION.
Dulwich Park, London, June 17, 1945.

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DIRECTORY 1945

DIRECTORY              1945

     GENERAL CHURCH OF THE NEW JERUSALEM.

     Officials and Councils.

     Bishop: Right Rev. George de Charms.
     Secretary: Rev. Hugo Lj. Odhner.

     CONSISTORY.
Bishop George de Charms.
Right Rev. Alfred Acton,
Rev. Elmo C. Acton,
Rev. Karl R. Alden,
Rev. Gustaf Baeckstrom,
Rev. W. B. Caldwell,
Rev. C. E. Doering. Secretary,
Rev. F. W. Elphick,
Rev. F. E. Gyllenhaal,
Rev. E. E. Iungerich,
Rev. Hugo Lj. Odhner,
Rev. Willard D. Pendleton,
Rev. Gilbert H. Smith.


     "The General Church of the New Jerusalem"
     (Incorporated).

     OFFICERS.

Bishop George de Charms, President.
Mr. Edward H. Davis, Secretary.
Mr. Hubert Hyatt, Treasurer.

     EXECUTIVE COMMITTEE.
Mr. Kesniel C. Acton,
Mr. Edward C. Bostock,
Mr. C. Raynor Brown,
Mr. Geoffrey S. Childs,
Mr. Randolph W. Childs,
Mr. Edward H. Davis,
Mr. David F. Gladish,
Dr. Marlin W. Heilman,
Mr. Walter L. Horigan,
Mr. Hubert Hyatt,
Mr. Alexander P. Lindsay,
Mr. Nile F. Loven,
Mr. CharlIe G. Merrell,
Mr. Hubert Nelson,
Mr. Philip C. Pendleton,
Mr. Harold F. Pitcairn,
Mr. Raymond Pitcairn,
Mr. Colley Pryke,
Mr. Rudolph Roschman,
Mr. Paul Synnestvedt,
Mr. Victor Tilson,
Mr. Frank Wilson.

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     The Clergy.

     Bishops.

DE CHARMS, GEORGE. Ordained June 28, 1914; 2d Degree, June 19, 1916: 3d Degree, March 11, 1928. Bishop of the General Church. Pastor of the Bryn Athyn Church. President, Academy of the New Church, Bryn Athyn, Pa.

ACTON, ALFRED. Ordained June 4, 1893; 2d Degree, January 10, 1897; 3d Degree, April 5, 1936. Pastor of the Society in Washington, D. C. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa.

     Pastors.

ACTON, A. WYNNE. Ordained June 19, 1932; 2d Degree, March 25, 1934. Pastor of Michael Church, London. Address: Altona Lodge, 9 Groveway, Brixton, S. W. 9, London, England.
ACTON, ELMO CARMAN. Ordained June 14 1923; 2d Degree, August 5, 1928. Pastor of the Immanuel Church, Glenview, Illinois. Address: 12 Park Drive, Glenview, Illinois.
ALDEN, KARL RICHARDSON. Ordained June 19, 1917; 2d Degree, October 12, 1919. Principal of the Boys' Academy. 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 20, Appelviken, Stockholm Sweden.
BOYESEN, BJORN ADOLPH HILDEMAR. Ordained June 19, 1939; 2d Degree, March 30, 1941. Pastor of the Pittsburgh Society. Address: 299 Le Roi Road, Pittsburgh 8, Pa.
BRICKMAN, WALTER EDWARD. Ordained, 1st and 2d Degrees, January 7, 1900. Address: 818 Indiana Avenue, Weslaco, Texas.
CALDWELL, WILLIAM BEEBE. Ordained October 19, 1902; 2d Degree, October 23, 1904. Editor of New Church Life. Professor of Theology. Academy of the New Church. Address: Bryn Athyn, Pa.
CRANCH, HAROLD COVERT. Ordained June 19, 1941; 2d Degree, October 25, 1942. Pastor of Sharon Church, Chicago, Ill. Address: 5220 Wayne Avenue, Chicago 40, Ill.
CRONLUND, EMIL ROBERT. Ordained December 31, 1899; 2d Degree, May 18, 1902. Address: Bryn Athyn, Pa.
DOERING, CHARLES EMIL. Ordained June 7,1896; 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. Acting Pastor of the Durban Society. Superintendent of the South African Mission. Address: 135 Musgrave Road, Durban, Natal, South Africa.

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GILL, ALAN. Ordained June 14, 1925; 2d Degree, June 19, 1926. Pastor of Carmel Church, Kitchener, Ontario. Address: 37 John Street East, Waterloo, Ontario, Canada.
GLADISH, VICTOR JEREMIAH. Ordained June 17, 1928; 2d Degree, August 5, 1928. Addrees: 7646 So. Evans Ave., Chicago 19, Illinois.
GLADISH, WILLIS LENDSAY. Ordained, let and 2d degrees, June 3, 1894. Address: 50 Park Drive, Glenview Illinois
GYLLENHAAL, FREDERICK EDMUND. Ordained June 23, 1907; 2d Degree, June 19, 1910. Pastor of Olivet Church, Toronto, Ontario. Visiting Pastor of the Montreal Circle. Address: 2 Elm Grove Ave., Toronto, Canada.
HEINRICHS, HENRY. Ordained June 24, 1923; 2d Degree, February 8, 1925. Address: R. R. 3, Kitchener, Ontario, Canada.
HENDERSON, WILLIAM CAIRNS. Ordained June 10, 1934; 2d Degree, April 14, 1935. Pastor of the Hurstville Society. Address: 107 Laycock Road, Pensburst, N. S. W., Australia.
IUNGERICH, ELDRED EDWARD. Ordained June 13, 1909; 2d Degree, May 26 1912. Pastor of the Society in Paris, France. Professor of Languages Academy of the New Church Address: Bryn Athyn, Pa.
LEONARDOS, HENRY. Ordained, let and 2d Degrees, August 5, 1928. Pastor of the Rio de Janeiro Society. Address: 42 Prc Eugenio Jardim, Rio de Janeiro, Brazil.
LIMA, JOAO DE MENDONCA. Ordained, let and 2d Degrees, August 5, 1928. Pastor of the Rio de Janeiro Society. Address: 123 Rua Dezembargador Tsidro, Rio de Janeiro, Brazil.
ODHNER, HUGO LJUNGBERG. Ordained June 28, 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.
ODHNER, ORMOND DE CHARMS. Ordained June 19, 1940; 2d Degree, October 11, 1942. Visiting Pastor, Chicago District and the Southern States. Address: 116 Park Drive, Glenview, Illinois.
PENDLETON, WILLARD DANDRIDGE. Ordained June 18, 1923; 2d Degree, September 12, 1934. Instructor, Academy of the New Church, Bryn Athyn, Pa. Address: Bryn Athyn, Pa.
PRYKE, MARTIN. Ordained June 19, 1940; 2d Degree, March 1, 1942. Pastor of the Colchester Society. Address: Shaftesbury House, Culver Street, Colchester, England.
REUTER, NORMAN HAROLD. Ordained June 17, 1928 2d Degree, June 15, 1930. Pastor of the Akron Circle. Visiting Pastor of the General Church. Address: 920 Peerless Ave. Akron, Ohio.
RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2d Degree, October 13, 1940. Pastor of the Advent Church, Philadelphia, Pa., and Visiting Pastor of the Arbutus, Maryland, Circle. Address: 127 Elm Ave., Philadelphia 11, Pa.
ROGERS, NORBERT HENRY. Ordained June 19, 1938; 2d Degree, October 13, 1940. Assistant Pastor of the Bryn Athyn Church. Address: Bryn Athyn.

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SANDSTROM, ERIK. Ordained June 10, 1934; 2d Degree, August 4, 1935. Assistant to the Pastor of the Stockholm Society, and Visiting Pastor of the Jonkoping Circle. Address: Levertinsgatan 5, Stockholm, Sweden.
SMITH, GILBERT HAVEN. Ordained June 25, 1911; 2d Degree, June 19, 1913. Address: South Shaftsbury, R. F. D, Vermont.
STARKEY, GEORGE GODDARD. Ordained June 3, 1894; 2d Degree, October 19, 1902. Address: Glenview, Illinois.
WHITEHEAD, WILLIAM. Ordained July 19, 1922; 2d Degree, June 19, 1926. Professor, Academy of the New Church. Address: Bryn Athyn, Pa.


     Ministers.

CRANCH, RAYMOND GREENLEAF. Ordained June 19, 1922. Address: Bryn Athyn, Pa.
ODHNER, VINCENT CARMOND. Ordained June 17, 1928. Address: Bryn Athyn, Pa.

     British Guiana Mission.

     Pastor.

ALGERNON, HENRY. Ordained, 1st and 2d Degrees, September 1, 1940. Pastor of the General Church Mission in Georgetown, British Guiana. Address: 273 Lamaha Street, Georgetown 4, Demerara, British Guiana, South America.

     South African Mission.

     Xosa.

KANDISA, JOHNSON. Ordained September 11, 1938. Minister of the Sterkstroom Society, Cape Province. Address: P. O. Sterkstroom, C. P., South Africa.

     Mosuto.

MOTSI, JONAS. Ordained September 29, 1929 2d Degree, September 30, 1929. Phahameng School, P. O. Quthing, Basutoland.

     Zulu.

BUTHELEZI, STEPHEN EPHRAIM. Ordained September 11, 1938. Minister of Hambrooke District. Address: Hambrook. P. O. Acton Homes; Ladysmith, Natal, South Africa.
LUNGA, JOHANNES. Ordained September 11, 1938. Minister of the Esididini Society. Address: Esididini, P. O. Kalabasi, Dantihauser, Natal, South Africa.
MATSHININI, TIMOTHY. Ordained August 28, 1938. Minister of the Society at Alexandra Township, Johannesburg. Address: 165 11 Avenue, Alexandra Township, Johannesburg, South Africa.

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MCANYANA, MOFFAT B. Ordained August 12, 1928; 2d Degree, September 30, 1929. Pastor of the Mayville Society, Durban. Address: 104 Oakleigh Drive, Durban, Natal, South Africa.
MKIZE, SOLOMON. Ordained August 21, 1938. Address: Pangode Halt, P. O. Melmoth, Zululand.
NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938. Minister in the Deepdale and Bulwer Districts, Natal. Address: c/o Inkumba Government School, P. O. Deepdale, Natal, South Africa.
SABELA, PETER. Ordained August 21, 1938. Minister of the Greylingstad Society. Address: Box 38, Greylingstad, Transvaal, South Africa.
ZUNGU, AARON B. Ordained August 21, 1938. Minister of the Kent Manor Society. Address: "Kent Manor," P. O. Entumeni, Zululand, South Africa.




     SOCIETIES AND CIRCLES.

     In order to avoid Confusion, it seems well to observe, in the Official Records and the Official Journal of the General Church, the recognized distinction between a "Society" and a "Circle."
     In general, a "Society" may he defined as a congregation under the leadership of a resident Minister or Pastor; while a "Circle" is an organized group receiving regular visits from a non-resident Minister or Pastor.
     GEORGE DE CHARMS,
          Bishop.

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Church News 1945

Church News       Various       1945

     ITALY.

     Last March we published a letter which Bishop Acton had received from Signorina Loreta Gnocchi, a member of the General Church residing in Rome. He has now received another letter from her, dated August it, 1943, and he has placed it at our disposal, that we may inform our readers of her welfare and that of other New Church folk in Italy. We quote from the letter: [Translated by the Rev. E. E. Iungerich.]

     ". . . I have received the new food packet which you so kindly and paternally deigned to send me, and I am beyond measure grateful and thankful. I will make good use of everything, and I am very sure that it will contribute to the restoration of my health, which, in truth, is slowly improving. I have also received the cloth's packets from my good churchsisters of Bryn Athyn, and, thanks to their consideration, I am sure that I will not have to suffer from the cold this coming winter, because the gloves and other garments will protect me from the rigors of that frigid season. On that account, thanks from my heart to you and all the good persons who have remembered me.
     "The course of city life is slowly taking a more favorable trend. We now have water, gas and light, and also many vegetables and fruits, which form my sole diet, the rest being beyond my means. . . I have not lost my faith, even for a moment, and I have the proof in a tangible way of being helped always by the Divine Providence.
     "I had promised you news with regard to the Trieste brethren, and am keeping my word by enclosing herewith a letter from Dr. Giorgio Emanuele Ferrari, of Padua. I got to know him at Trieste in 1942. He is a student and an applier of our doctrines, and also a strong assistant to Pastor Goerwitz and also to us, adding to our library, though the war has destroyed much of it. Faith and a good will, however, will make us here active and full of deeds anew.
     "Today we learn that Japan has surrendered. God be thanked from our hearts, even though we are still in the midst of struggles, destruction, wretchedness, and epidemics. My beloved native land is now paying for what it was forced to do by another's will.
     "Again, thousands and thousands of thanks to you and all the good church-sisters, and with special regards to your family, do believe me sincerely and devotedly.
     "Your most devoted and obliged
(Signed) LORETA GNOCCHI.

     We quote also from the letter of Dr. Ferrari to Signorina Gnocchi, written from the Library of the University of Padua on July 30, 1945:

"Gentle Friend and very dear
Church-Sister:
     "I thank the Lord our God for having preserved you on earth by making it possible for you to survive such terrific trials, and I thank Him for your blessed faith in Him which never left you, and for the constancy of your remembrance of us and your love for us.
     "Your last letter of March 8, 1944, reached me when I could no longer expect a reply to reach you, and the account of your unspeakable pains aroused in me, besides my sorrow for your extreme privations, the most sincere adoliration for the staunchness of your faith and the beauty of your spiritual courage.

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Further news of the sufferings of Rome, and of your own, I had from Mr. Mitis, who had a subsequent letter from you. From that time on, for more than a year, we have known nothing more about you, but it's our hearts and thoughts, and also in our prayers, we never abandoned our precious church-sister at Rome.
     "Grievous deeds, most present dangers, and real afflictions have descended upon the homes of our friends in Trieste; and even now, in spite of the war's being over, a barrier divides us from them, and an agonizing uncertainty as to the lot of their city, and therefore of the future of the New Church in Italy, oppresses our hearts.
     "Now your letter of June 11th has reached me, to impart the joyous message of your friendly voice, the sentiments of your spirit, and the glad news of yourself and your relatives. Receive therefore herewith, gentle church-sister, my rejoicings and my gratefulness. I will try in every way possible to communicate the contents of your letter to my Trieste friends."

     Dr. Ferrari then gives an account of the grievous loss of life and property suffered during the war among the New Church friends in Trieste, and adds that "they have all reacted with bravery and resignation, us conformity with their faith." He then continues:

     "I was subjected only to perils from the aerial war, but the Divine Providence has helped me so much during this terrible year, causing my life and that of those close to me to be even too prosperous and tranquil in so great a universal calamity. The Lord has repeatedly saved the life of my kin and my own, and even my house, in the midst of disasters to those close by, as when a fire reduced to ashes the house next to mine.
     "After the political happenings and the military events of April, I gave up my employment at the defunct Ministry of the North, and returned to libraries, not having, as I hope, too much to fear as to my future. I solely ask the Lord for as much life and strength as is needed to fulfill that part of my service in the New Church which is reserved for me in the Divine will, according to my capacity; and this, in order to continue the work that your father loved, and for which, with his companions, he laid the basis.
     "You, very dear friend and sister of ours in the Faith, pray continue to sustain this desire with your precious cooperation and with your cordial benevolence, as you have always sustained it with every means in your power, and especially with the daily application of your life.
     Receive the most cordial good wish for all good things for yourself, and for every interior and exterior prosperity in your life and that of those whom you love. It is this I wish to express to you after the long silence which has divided us, as a happy prayer to the lord, our God."
     Your most devoted.
(Signed) GIORGIO EMANUELE.

     DURBAN, NATAL.

     September 10, 1945.-Since I last wrote to NEW CHURCH LIFE-July 15 (October issue)-we have had two very happy social evenings in the Hall under the auspices of the newly constituted Social Committee of Young People. The first was a Beetle Drive and Crazy Hat Competition, held On Tuesday evening, July 31, and the second on Friday evening, September 7, when Mr. J. B. Mumford, who is a member of the Astronomical Society, delivered a most interesting and informative Lantern lecture, entitled "Some Wonders of the Heavens." A silver collection for church funds was taken at both of these functions.
     Then, on Saturday, July 28, Lieut. Colonel and Mrs. Walter G. Lowe celebrated the twenty-fifth anniversary of their marriage-their Silver Wedding.

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In the evening, about 45 guests were present at the Lowe's Westville home to congratulate the happy pair, and a most enjoyable informal evening of dancing and playing games was spent. "Wally," who has been O.C. of the p.o.w. camp in Pietermaritzburg for the last couple of years, was anticipating that he would shortly' be released from military service. Instead, we now learn that he has been appointed O.C. Troops for the Pietermaritzburg area. So, with such extended duties, it would seem that be cannot hope to return to civilian life just yet.

     V-J Day.-And now the war is all over-and we have celebrated the Victory! The Day-August 15th in South Africa-was commemorated with an evening Thanksgiving Service conducted by our Acting Pastor, the Rev. F. W. Elphick, whose inspiring Address was based upon the text of Psalm 34: 14, "Depart from evil, and do good; seek peace, and pursue it." Here is a brief extract: "In remembering this day, we should not only reflect upon the great changes now taking place in the world around us, and in which we all have to share in the uses of life, but we should mark well that to "seek peace, and pursue it"-peace in our minds, peace in the church, peace in the world, peace to withhold man from destroying himself by his own inventions derived from the laws and forces of nature-such peace can only come about by shunning what is evil-departing from what is evil.' This principle is the great teaching of the New Church, and it is essential to the growth of all spiritual life."

     A Wedding-Shortly after Derick Lumsden returned from Italy last month, he and Eleanor Elphick observed the Rite of Betrothal at a family service held in the Lumsden home at Cavendish on Sunday evening, August 19th. Derick is the elder son of Mr. and Mrs. H. D. Lumsden, and Eleanor the elder daughter of the Rev. and Mrs. F. W. Elphick. Their marriage was solemnized on September 1st.
I;
     After an uncertain weather forecast on that Saturday morning, the sun came out to shine for their wedding in the afternoon. On this joyous occasion our little church was literally filled to overflowing with a congregation of relatives and friends who had come from far and near to be present at the impressive New Church marriage ceremony, which was conducted by the bride's father.
     The church had been tastefully decorated by the young people with flowers in tones of yellow and gold against a background of evergreen and fern. Our organist, Mrs. J. B. Mumford, presided at the organ, and, during the signing of the register in the vestry, Miss Doreen Lumsden and Miss Jessie Attersoll sang the wedding duet, "O beauteous child of heavenly love."
     The bride wore a white self-embossed organdie gown with a short train. The full skirt was gathered to a close-fitting bodice, and the puffed sleeves were elbow length. Lilies-of-the-Valley held her long veil in place, and she carried dark red roses. Attending as bridesmaids were Miss Vida Elphick, the bride's only sister, and Miss Laura Lumsden, the youngest sister of the groom. They were dressed alike in golden taffeta, similar in style to the dress of the bride, and they carried Barberton Daisies of yellow and gold, all of which harmonized perfectly with the color scheme at the chancel. The bridegroom's attendants were two of his colleagues in the teaching profession, Mr. G. Russell, best man, and Mr. J. Reynolds, groomsman. As the couple left the church, a Guard of Honor was formed by Nurses from the Entabeni Hospital, where the bride was formerly a Staff-Nurse.
     After the ceremony a reception was held in the adjoining Hall, at which 150 guests were present. The best man acted as toastmaster. Mr. Ted Waters, an old friend and a distant relative of the bride's family, proposed the health of the bride and groom, to which the bridegroom responded.

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Then followed the toast to the bridesmaids, proposed by the groomsman and responded to by Mr. Wilfred Waters on their behalf. Lastly came a toast to the parents, proposed by Mr. Wilfred M. Buss, to which Mr. Elphick replied. The reception concluded with the cutting of the wedding cake.
     The happy couple were the recipients of many telegrams, cheques, and beautiful and useful gifts, which latter were on view nearby at the Elphick home. Eleanor had also been given a "shower" by the society at the home of Mr. and Mrs. Scott Forfar a few days previously. On leaving for their honeymoon, Mr. and Mrs. Derick Lumsden were given a hearty send-off, which brought to an end a very happy day for all of us.
     In the near future, Derick, who was formerly a Lieutenant in the Army Educational Services, will be stationed at the Government School at Pinetown. In this little suburb, 12 miles from Durban, we now have the nucleus of a New Church society. For here live Mrs. Mildred Rogers, Mr. and Mrs. Prins (Yveline Rogers) and their children, and Mrs. Mabel Ridgway and the following members of her family: Mrs. K. Kisch, Mr. Bobs Ridgway, Mr. and Mrs. Albert Ridgway, and Mr. and Mrs. Durham Ridgway and their children. Altogether, 12 adults and 9 children.

     In the Services.-Of our former prisoners of war, Pvt. Frank D. Bamford arrived back in Durban on July 29th, looking very brown after the restful sea voyage. Sig. Ginty Ridgway is expected here this week from England.
     PHYLLIS D. COOKE.


     OBITUARY.

     Mr. Emil Gunther.

     The passing of Mr. Emil Paul Gunther on October 1st removed from the Arbutus Circle one of its staunchest members. It was more than thirty years ago that he personally underwrote the purchase of the land near Halethorpe, Maryland, a suburb of Baltimore, where the Arbutus New Church community was founded, and where the New Church building still stands. Mr. Gunther and others resisted all efforts to sell that building, and today it remains in the possession of the Arbutus Circle of the General Church, and regular services are held therein.
     Mr. Gunther came to America with his parents from Germany when he was seven years old. His success in life was earned the hard way, as he early commenced making his own living; but his ambition led him first to take a course in sheet-metal work with the International Correspondence School, and later he supplemented this education by classes in night school. In the beginning he worked in Philadelphia, and early visited Bryn Athyn as the friend and guest of Mr. Alfred Stroh.
     Having learned the sheet-metal business, Mr. Gunther went into partnership with Mr. William F. Zeller, and together they founded a company that has grown to be one of the largest roofing concerns in Baltimore. In the business world he was noted for his integrity of character, and for his unselfish generosity. One of his employees told me how he had been supported for a whole year while he was in the hospital, all his bills paid, and his salary raised even while he was incapacitated.
     Mr. Gunther was civically disposed, and for many years was the moving spirit in the Arbutus Improvement Association, and in the Arbutus Building and Loan Society.
     The way in which the Gunther family came into the New Church is very interesting. It came about through Emil's mother-in-law, Mrs. Christine Diener. In Germany, she had been a Lutheran, and when she came to live in Baltimore she settled in a house that was on the opposite side of the street from the church of the German New Church Society. While still in Germany, there was a text in the Book of Revelation that bothered her, but her Lutheran pastor there could give her no satisfaction.

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Her Lutheran loyalty prevented her from attending the church across the street, but later on she went to live next door to the Fabers, an enthusiastic New Church family. It was they who persuaded her to attend a New Church service, and, of all miracles, the text of the minister's sermon was the passage in Revelation which had for so long a time troubled her From then on it was only a matter of time before she became an ardent New Church woman; and through her Mr. Gunther's mother, and later her three sons. Herman, Adolph, and Emil, embraced the Doctrines.
     It was in the German New Church Society that the Gunthers became acquainted with the Rev. F. E. Waelchli, and it was through him that they were later introduced to Academy thought and the General Church.
     For a long period it was Emil's function to take forward the offering in the services of worship-a task which seemed symbolic of his whole life, for there was nothing he would withhold from the uses of the Church.
     Mr. Gunther's wife, Kate Diener, and one of his daughters, preceded him to the spiritual world A son, John, and a daughter, Julia, remain here to carry on the good work for the Church for which their father so nobly stood.
     KARL R. ALDEN.

     GENERAL CONFERENCE.

     From an account given in five issues of THE NEW-CHURCH HERALD-July 14 to September 8. 1945-we learn that the General Conference of the New Church in Great Britain met June 26-28 at the church of the Society in Blackburn, Lancashire. As has been the case for several years, the meeting was confined to three days. There was a total attendance of 114, made up of 35 Ministers and Leaders, 9 Trustees, and 70 Representatives. Not since 1939 has this figure been reached.
     The Rev. George T. Hill. President, was in the chair until the election of the President-Nominate, the Rev. Rupert Stanley. B.A., who has recently accepted the pastorate of the Queen's Drive Society, Glasgow. The text of Mr. Stanley's Presidential Address is printed in the HERALD (p. 106), and in his evaluation of the post-war times the trend of his thought may he gauged from the following excerpts:

     "To the New Churchman, accustomed as he is to see in the present state of the Christian world the consequences of the consummation of the First Christian Church, the crying need of our day is not social security or world peace, necessary and desirable as these are, but a new religious faith in accord with the revealed truths of the Second Coming of the Lord. The old faith, that is, the traditional Christian scheme has ceased to count in the modern world, and no attempt by Barthians or Neo-Thomists to revive it will be of any avail. It represents to the generality of men a 'mythos' that has gone the way of other antiquated superstitions in this supposedly enlightened age. . . From as far back as the Renaissance, but more definitely from about the middle of the eighteenth century, when, as Swedenborg wrote, 'naturalism has at this day almost deluged the church' (A. E. 1220), the thoughts and aims of men have been directed more and more exclusively upon this world, in the belief that man and nature were the only realities, and that human reason and human skill were sufficient for the realization of all man's needs. It cannot be said that this credulous belief in human self-sufficiency has yet received its deathblow, in spite of the debacle of these last foxy years, but there is no doubt that it has been severely shaken, and the time is ripe for a new realization of man's need of God and of a clear religious faith to give a new direction to motives and ideals.
     "Let us admit, as we must, that the Lord will use every agency possible, secular or religious, to further His designs, and that the various sections of the First Christian Church are preserving something of the Divine among men in maintaining, we may say, 'pockets of resistance' against the neo-paganism of this age.

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Yet we are bound to state that the First Christian Church is no longer the Church of the Lord upon earth, since it rejected the Lord at His Second Coming in the revelation made through Swedenborg, and this just as effectively as the Jewish Church rejected the Lord at His First Coming. We may differ as to whether the First Christian Church is gradually coming over to the New Church teaching (though for my part I see no solid grounds for thinking this), but however much we differ on this point we should all be united in believing that New Church truth alone is adequate for the need of the age, namely, the restoration of a genuine spiritual faith as the prerequisite of any lasting improvement in the state of the world."

     As intimated by this speaker, there is divergence of view among the ministers and members of Conference as to whether the First Christian Church is any longer the Church of the Lord upon earth, and the question has been debated in the pages of the HERALD during the past year, the editor upholding the view quoted above, being supported by some writers and opposed by others. (See HERALD, February 10, 1945, p. 17.) It was also discussed at length in the Conference, in connection with the Report of the retiring President, the Rev. George T. Hill, being put before the meeting in the form of three statements, as follows:

     "1. In view of the decay of religion in the world, the New Church should dissociate itself more and more from all forms of orthodox religion, and build itself firmly internally and externally on the Divine Truths revealed by the Lord for its establishment.
     "2. The Church through its ministry would make a greater appeal and give more help to the people if it were to keep its eyes, not only on Doctrine, and the teaching of Doctrine, but also on the great human and social needs of the people that Doctrine is intended to serve. We are losing grip on the people by being so much confined to the clouds.
     "3. We need a new heart and a new spirit, and to abandon the narrow-mindedness which is doing much harm to our organization."

     The discussion of these propositions is rather briefly recorded in the HERALD, but the drift may be gathered from these remarks:

     "The Rev J. R. Presland drew attention to the wide difference between the first of these suggestions, on the one hand, and the second and third on the other. He did not know the author of the first, but was himself intimately concerned with the second and third. He said that the loyalty of large numbers of Church people was being sorely strained. Statistics pointed out that if the present rate of decline continued, the Church would become extinct in ten years. He deplored the statements in the editorial of the HEARLD that the orthodox Church could not help mankind at all. This was hurting many people, and doing a great deal of harm. If we continued to pursue this extreme policy of exclusiveness, we should link up ourselves with those little peculiar bodies who thought that they alone were right and all others wrong. When he visited other churches-he had often been to preach to the Methodists-he could pray with them and worship with them, and there he found the same loving Lord, a very gracious Lord, who knew them as He knew us. That was the God he knew."
     "The Rev. A. J. Stanhope referred to the two schools of thought that had always been in Conference. Liberalism and conservatism played their parts in preserving the balance. The great danger lay in extremes. The professedly broadminded were often more dangerous than the narrow, for they did not know where they were going. In the Western Daily Press there had been a severe indictment of the Christian Church for its bewildering and inconsistent presentation of the Godhead.

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The New Church alone had the definite, concise answer."
     "Mr. Hill, in his reply, said that he was gratified with the discussion, and felt that a definite step forward had been made when Conference could discuss such controversial matter without getting bad-tempered. This, too, was the feeling of Conference as a whole that a most controversial subject, on which there was deep feeling in many quarters, had been threshed out in such an amicable spirit. While it is true that the Conference arrived at no actual solution of the problem, which it had discussed so lengthily, it was felt that the varied expression of opinion had served a useful purpose. It was as though a threatening storm had passed away, and the air was sweet again to breathe."

     The Conference considered a Statement of Principles, or "declaration of the principles of world order based upon the Doctrines of the New Church," to be made in conjunction with the New Church in America. Australia, and elsewhere, and has such a document in preparation.
     The meeting took action looking to a discontinuance of the practice of issuing licenses to laymen to administer the Sacraments, as has been done in the case of Leaders and Authorized Missionaries.
     Casualties.-It was reported that, of 1,211 men and women on the records of war service, 36 had been killed or had died, and 93 had been discharged. As the work of the College has been interrupted during the war, it is now hoped that there will soon be students for the ministry.

     EGYPT.

     In the HERALD of May 19, p. 76, an officer of the Royal Navy gives an account of a visit he paid to a Swedish mission at Port Said whose minister has recently become a receiver of the Heavenly Doctrines, and who states: "I have shared with many persons my newly-found happiness. Many are they who have read Swedenborg's works in Port Said, Cairo, etc., and still more who have heard about him and his teachings from my lips."

     GLENVIEW, ILLINOIS.

     This year, September 29th was quite an important day in Glenview; for on this day the Immanuel Church School reopened with 57 pupils. The difficulty in arranging the curriculum, and how to take care of ten grades,-kindergarten to ninth grade,-with five teachers, has been worked out, and everything is in readiness for another year's work.
     We shall miss one familiar face on the faculty, however, as Miss Helen Maynard will not he teaching this year, feeling that she must give up this work. We would here and now record the indebtedness of this society for her many years of affectionate and faithful service. If all the pupils who have passed through her classes were gathered together, they would constitute a goodly throng of New Church men and women and boys and girls; and one and all would declare their affection for Miss Helen and their appreciation of what she has alone for them.
     Otherwise the teaching staff is the same as last year: Miss Gladys Blackman, Miss Lois Nelson, Miss Susan Scalbom, Mrs. Phyllis Alan; and we welcome Mrs. Hope Cole Harvey as a new teacher. Our pastor, the Rev. Elmo Acton, teaches Religion and Hebrew to the third to ninth grades, inclusive, and Algebra to the ninth grade, as well as holding a children's service each Wednesday.
     The Rev. Ormond Odhner, when he is in Glenview, will conduct a series of doctrinal classes for the young married people. These will be held in the various homes.
     Mr. Acton is continuing the Swedenborg Philosophy group, which meets each Tuesday. This group derived inspiration from the lecture to the society on October 4th by Dr. Acton, who treated of the importance of the study of Swedenborg's philosophical works.

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He showed how useful it is to follow Swedenborg in his preparation, and how this cannot but help us to a better understanding of the Writings. On this occasion we were fortunate in having Mr. Edwin Burnham present, as he made a recording of the Bishop's lecture.
     The Immanuel Church was happy to play host to the Chicago District Assembly, October 5th to 7th, and to welcome the members and friends of the other societies and circles in the district. A separate report of the Assembly will be sent.
     SYDNEY E. LEE.

     CHICAGO, ILLINOIS.

     Since our last report the war has ended and we have gladly welcomed the first of our returned servicemen,-Cpl. Irving Anderson. We hope soon to list many more.
     An unfavorable result of the end of the war with us was the loss of the building on the South Side that had been remodeled to serve us as a church, and which is now rented for other purposes. Our friends on the South Side, now without their place of worship, will scam give us the pleasure of joining us on the North Side for church services. It is a long journey, however, taking over an hour, and so they cannot always succeed in coming Avery inspiring sight has been the Rev. Victor Gladish and family appearing every Sunday, almost 100 per cent each time. To get the four younger children ready for church, and make that long trip so regularly, shows a real appreciation of the value of attending church.
     During July we held services in the evening instead of the morning, with different ministers officiating-Rev. Victor Gladish, Rev. Elmo Acton, and Rev. Ormond Odhner. Our pastor was absent on the first part of what was to have been a summer's tour of the Western States, but which was afterwards abandoned because of travel restrictions.
     Prior to the Chicago District Assembly, held at Glenview, October 5-7, we had our first Wednesday supper of the season. Bishop Acton was present, and gave us a very interesting talk on The Carotid Artery.
     Our pastor has introduced an innovation in our Sunday services. With the complications arising from the great distances our members must travel, something had to be done to arrange for the children's service. Mr. Cranch's idea for solving the difficulty was an inspiration. After the reading of the First Lesson he gives a short talk adapted to the children.
And then, before the sermon, they adjourn upstairs for further instruction. Although the talks are for the children, the adults also hear something well worth remembering.
     VIOLITA WELLS.

     KITCHENER, ONTARIO.

     Kitchener has not been heard from for the past few months but not because of a lack of news. And as it is quite a Willie since our last report, this seems to be the time for a summary of past events and a synopsis of how things stand at present.
     To go back quite a while, June 19th was a more than usually memorable occasion, due to the fact that it was the first peacetime anniversary of New Church Day following our victory in World War II. It was significant that among the speakers at the banquet were four of our young men just out of the services who presented their sincere tributes as to the value of the Church to servicemen.
     During the summer we were happy indeed to welcome back to our midst a good number of our men and women in the services who had been so long absent. In this connection we may mention that our returning servicemen help to account for the "growing pains" from which we are suffering in our society facilities. Of course, these growing pains are a good symptom, and one to which we have looked forward. The general statistics of our last quarterly meeting report a record average attendance of 108 at church services this summer.

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Up to the present we have welcomed back to civilian life 13 out of 27 of our service men and women, and we are looking forward to a complete "reconversion" soon.
     It is a pleasure to mention here that John Hamm, C.S.M., formerly of Timmins, now of Kitchener, was awarded the Military Medal for gallant service and devotion to duty.
     During the summer we enjoyed visits from Bishop Acton, Dr. Whitehead, and the Rev. Norbert Rogers. The Rev. Henry Heinrichs conducted several services in Mr. Gill's absence. Other visitors throughout the summer were too numerous to mention individually, but we did enjoy seeing so many friends from near and far.
     Our fall activities have begun, and the uses of all groups are running smoothly. We plan to hold Friday suppers and classes weekly, with the exception of the last Friday in each month, which will be a social evening. The average attendance at doctrinal classes is 40. Mr. Gill is presenting a series of papers on the subject of "Reflection," by Bishop de Charms. Classes for the young ladies and young men together, to be held fortnightly, commenced on the first Sunday in November, the subject being Conjugial Love.
     There are 24 children enrolled in our day school, and the two teachers are Miss Nancy Stroh and Miss Joan Kuhl. Seventeen of our young people are attending the Academy Schools in Bryn Athyn this year.

     Local Assembly-On October 6, 7 and 8 we had a very successful Local Assembly, at which we had the pleasure of a visit from Bishop and Mrs. de Charms. Here again the peacetime sphere was felt, and was emphasized by the presence of friends from Toronto and Simcoe.
     On Saturday evening, the Bishop delivered his Assembly Address on "A True Idea of God," in which he not only presented us with a clearer picture of the Lord, but also gave us some very interesting and thought provoking aspects of science's most recent discovery,-atomic energy.
     The Children's Thanksgiving Service and Divine Worship with the administration of the Holy Supper were held on Sunday morning. Both services were most inspiring and very well attended. In the evening the Bishop gave us a talk on The General Church and District Assemblies."
     On Monday evening in our social ball, prettily decorated by some of our young people with fruits of the harvest season, we gathered again for a very enjoyable banquet and social. Rev. Henry Heinrichs was toastmaster and introduced four speakers,-Mr. Cecil James and Mr. Tom Bond, both recently discharged from the service of our country, Mr. Rud Schnarr, and Mr. Nathaniel Stroh, who spoke on the subjects of Birth, Confirmation, Marriage and Death, respectively. Bishop de Charms tied these four speeches together in a few eloquent closing remarks. After the formal program there was dancing.

     Society Events.-Our first Friday supper of this season was marked by two events of special interest. First, a very happy occasion was celebrated by the tearing up (not burning as is customary) of the mortgage on our church building. Our pastor performed the rite, and invited anyone who wished to take one of the pieces as a souvenir. The second event was the presentation of a hundred dollar bill to Mr. Nathaniel Stroh in grateful recognition of his many years of service as organist and director of music in the society. To our regret, Mr. Stroh has found it necessary to retire from this use. He said he intended some day to return to a study of Composition, and it was his hope in a humble way to make a lasting contribution by setting some of the Psalms in Hebrew to music.
     Since our last report we have had one engagement, two baptisms, four confessions of faith, and one death.
     In August, Dr. and Mrs. R. W. Schnarr announced the engagement of their daughter, Lucille, to Mr. Cecil James.

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     The Rev. Henry Heinrichs, on June 24th, baptized Carol Jane Schnarr, infant daughter of Mr. and Mrs. Robert Schnarr, of Ottawa; and on October 28th he baptized John Robert, infant son of Mr. and Mrs. Frank Gushea (Clara Heinrichs), of Bridgeport, Pa.
     Confessions of faith were: Yadah Heinrichs, July 15th, her father, the Rev. Henry Heinrichs, officiating; Tom and Jim Bond together at the service on July 22d; Gloria Stroh was confirmed on September 16th.
     On October 17th Miss Maria Heinrichs passed into the spiritual world, in her 56th year.
     At the recent Charter Day exercises, Kitchener was represented by fifteen visitors, and they returned with glowing tales of a wonderful time and hopes of a return trip in June for the General Assembly.
     MARY A. KNECHTEL.


     CHARTER DAY.

     October 19, 20, 1945.

     Among the elements which helped to make this year's Charter Day celebration especially memorable were the fact that the war was over the appearance, in civilian attire, of several of our Alumni and Alumnae who had been in military service; large delegations of visitors, especially from Kitchener and Pittsburgh; and a series of clear, mild, sunny days and moonlit nights such as seemed scarcely credible in Bryn Athyn this year. The autumn colors were at their best, and even the football field was firm and dry. Altogether, over 90 visitors attended the Banquet, and the hostesses of Bryn Athyn were given a preview of Assembly hospitality. Several of the Alumni were still in uniform, and of these Michael Pitcairn had been away the longest and had come the farthest.
     The celebration began with the procession from the Academy to the Cathedral, and contained a generous representation of banner-bearing Alumni and Alumnae, and a record number of participating members of the Academy Corporation.
     The Address at the service was delivered by the Rev. Alan Gill, and was directed specifically to the students. His clear exposition of what constitutes the distinctiveness of Academy education, both in Bryn Athyn and in New Church elementary schools elsewhere its reminder that the Wisdom of Solomon-the ability to discern between good and bad-is nose available in the Writings for the men who will live the truth there revealed; these provided the keynote of the entire Charter Day celebration.
     After the return procession from the Cathedral to the School and after the singing of the National Anthem and school songs before the steps of Benade Hall, an informal reunion took place on the front campus. Old acquaintances were renewed and new ones were made.
     In the afternoon the throng assembled informally at the football field, where the Academy team, after a slow start, marched to victory over Malvern Preparatory School, 20-6. And after the game many former football champions and others met at the Club House to partake of refreshments and, vocally, to replay the days game and many previous games as well.
     The Dance in the evening was very well attended. Many former students had an opportunity to dance on the same floor and at the same time as their children, but with noticeably different techniques. At the conclusion of the Gorand March, Bishop de Charms expressed briefly the general feeling of gratitude to the Divine Providence that the worldwide clash of armed forces had ended in the triumph of the cause of freedom; and he expressed the hope with which the church looks forward to the days ahead, most immediately to the General Assembly to be held next year.
     The attendance at the Banquet on Saturday evening seems to have surprised even Mr. Heilman, but with his customary adroitness he managed to seat and serve 470 people, nearly 100 more titan last year.

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Mr. Robert Synnestvedt as toastmaster had evidently prepared long and carefully for the occasion, and had successfully inspired his battery of "amateur" speakers with such confidence in the vitality of their respective messages that a long "professional" career seems to await each of them.
     The custom, begun last year, of making a gift to the Academy on her birthday was carried on-this time by the Class of 1925, which presented a fine portrait of Professor Enoch S. Price, the work of Mr. Winfred Hyatt. The speech of presentation by the Class President, Mr. Theodore Tyler, was characterized by a deeply affectionate understanding of those human qualities which had endeared Professor Price to so many who were present.
     Later in the evening, songs by Mr. Thomas of Pittsburgh received a warn response from the assembled guests.
     Mr. Robert Synnestvedt introduced his speakers as a collection of amateurs. He felt that the audience would welcome the opportunity to hear from speakers who had not previously addressed a Charter Day Banquet. The topic of the evening was "The Future of the Academy." and, more specifically, plans for the next ten or twenty years.
     Mr. Edward Allen, the first formal speaker, said that he had heard of various extraordinary plans for the expansion of the Academy's physical plant, but he pointed out that no expansion of plant, however extensive, would avail to further the distinctive purposes of the Academy, if the matter of personnel were neglected, and that even if a highly competent and numerically adequate teaching staff were assembled, it would only avail if it were made up of men and women who knew and loved the Doctrines of the New Church and sought continuously to apply those Doctrines in their own work.
     Mr. Charles Cole, the second speaker, drew attention to the dangers and pitfalls of the world in which we live, especially to the all-pervading materialism of our age and the subtle ways in which it can and does affect us all. To offset this, the Academy, with its reliance upon the Writings, can offer a new philosophy of living that is logical, reasonable, and subject to confirmation by scientific experience.
     Lieutenant-Commander Philip R. Cronlund, the third speaker, noted that the Academy enrollment had increased by nearly 100 in the last twenty years. During these years there has been considerable growth in the study of science, but in the years to come he looked for greater attention to basic professional-vocational preparation, and the encouragement of prospective doctors, lawyers and writers.
     Mr. Norman Synnestvedt the fourth speaker, discussed the freedom of thought which was brought by the Last Judgment. He believed that this would be the basis of the future growth of the church, in spite of all the things in the world which jeopardize that freedom. There is need to expand the Academy Schools, in order that the scientifics of doctrine may be given rational basis, which is especially the function of the college. Attendance at the Academy Schools, however, is not a pass to heaven. The kingdom of heaven is established in the mind and heart, and this must begin in the home. The Academy might well give a course in parenthood.
     The Rev. Willard Pendleton responded to an invitation from the toastmaster to conclude and summarize the program. He felt that all the speakers had emphasized realistic thinking, and had called attention to major problems which concern us all. An age has passed, and a new age has begun. A shocked world is coming to realize that its only valid means for the perpetuation of civilization are spiritual, but by "spiritual" the word means the moral and social conscience. That conscience alone is vain in trying to solve the problems of humanity.

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One basic difference between the Academy and the world is that the Academy knows that the "self" is evil, and not inherently good. We hope to prepare our students for life in all its aspects, but primarily for the spiritual struggle against the love of self, which becomes possible if the spark of the affection of truth has been kindled.
     The Banquet ended the formal celebration of Charter Day, though many of the visitors remained for the service in the Cathedral on Sunday morning. All who went their several ways departed with the reassurance that the unique and distinctive features of New Church education which are the reasons for the Academy's existence have not been forgotten.
     ELDRIC S. KLEIN.

     AUSTRIA.

     [The following letter has been received by Bishop Acton from Mr. Felix Prochaska, of Austria, whose first child was baptized by the Rev. Gustaf Baeckstrom in 1938. Mr. Prochaska is a son of the Mr. and Mrs. Prochaska of Vienna who were baptized into the New Church some sixty or seventy years ago by Bishop Benade. The father, Mr. Prochaska, Sr., who was a superintendent of locomotives in the Austrian Railway Service, was killed by an accident on the railway some years ago. Their married daughter, Elvira, is a member of the General Church. At the commencement of the war, she wrote to Bishop Acton saying that, since she was not allowed to send money out of the country, she would put a certain sum of money into the bank each year, and, when sending was possible, would forward the accumulated sum to the Treasurer of the General Church. It is doubtful, however, whether present conditions will allow of her fulfilling her intentions.]

"Dear Bishop Dr. Acton:
     "By the kindness of an American soldier, whom I met today, it is possible to send you this information on the fate of our family. We are all still alive, and live within the American or French Zone of Occupation, with the exception of my sister Eden and her children. We do not know whether she is still living or not, as Klosternenburg, where she lived after the complete destruction of her home at Vienna, was taken by Russian tanks by surprise.
     "My mother and her ten children and their families have all lost their homes, and we now live dispersed and without furniture, with scarcely any wash and clothes, in Tyrol, Salzburg, and Bavaria. I had been transferred to Germany in May, 1939, and did my service in the railways at several places. In July, 1941, my family removed from Vienna to Torgan where I received your Christmas Greetings still. From December, 1943, I was chief of traction at Leipzig, where I did my service until April 14th. Then we left our house to flee to the Tyrol to my father-in-law. Torgan was defended is a fortress, and was taken by the Russians after heavy artillery bombardment. We have lost all our property there. After the defeat I lost my position in the Railways, as I was an old member of the Nazi Party. Now I work as a laborer on the reconstruction of the bridge near Brixlegg, Tyrol. My wife and my two children stay with my father-in-law. We do not know how our life shall go on. [Giving further details as to his brothers and sisters and his mother, Mr. Prochaska mentions that his sister Elvira and her brothers live at Saalfelden, Prov. Salzburg.]
     With kindest regards to you and Mrs. Acton. I remain
"Yours sincerely.
     (Signed I "FElIX PROCHASKA." Brixlegg, Sept. 14, 1945.

     DETROIT, MICHIGAN.

     Episcopal Visit.

     The Red Letter Day in our group's year is the occasion when the Bishop comes to visit us. This year the big event fell on Saturday and Sunday, September 29 and 30, Detroit being the first stop on the Bishop's itinerary.

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We felt honored that Bishop de Charms should take the time and trouble to visit our little group, which is not yet an organized society of the Church, and we were especially pleased that Mrs. de Charms accompanied him. All who know our Church's "first lady" will realize how very much her grace and charm can add to the spirit and sphere of a New Church gathering. It was a delight to have Mrs. de Charms with us, and we hope she will come again.
     The Bishop first addressed us on Saturday evening, when twenty-five of our members gathered at the home of Mr. and Mrs. Norman Synnestvedt. With very great interest we listened to his talk on the subject of "The Lord, the Sun of Heaven." Following a brief discussion of the subject, our hostess served refreshments, and toasts were in order.
     One of these is worthy of special mention. Mr. Norman Synnestvedt proposed a toast to his sister. Aurora Cooper, who had recently passed into the spiritual world, and to her meeting with her husband, Fred, who had preceded her there. This touching tribute prompted Bishop de Charms and several others to tell of their last talks with Aurora shortly before she died. No planned memorial service could have been more sincere and beautiful than this spontaneous expression of affection by one who had passed on in the sure knowledge that loved ones would be waiting to greet her on the other side.
     On the following day, the Sunday service was conducted jointly by Bishop de Charms and our pastor, the Rev. Norman Reuter, the Bishop preaching the sermon. Our modest little meeting hall, designed for social activities rather than church services, assumed the dignity of a real House of Worship under the beauty and impressiveness of this inspiring service. The Sacrament of the Lord's Supper brought the service to a close, and it was indeed a privilege to receive this solemn rite at the hands of the Bishop. Yes, it certainly was an occasion to be remembered in the annals of the Detroit group.
     Following the dinner, which was more elaborate than usual in honor of the occasion, Bishop de Charms addressed us informally. He told of plans being made for next year's General Assembly at Bryn Athyn, and he gave us much interesting information regarding post-war prospects in connection with the Academy's educational system. It was most encouraging to learn that the Church again has theological students.
     Then followed a lively discussion of matters connected with the growth and activities of our group, and the meeting closed with a high note of optimism for the future, particularly now that our service men are returning to their former activity in the work of the church.
     Our pastor's assistant, Norman Synnestvedt, who has been conducting the lay services held weekly except at the time of the pastor's visits, now has an assistant of his own. One of our rehabilitated veterans, Willard B. McCardell, kindly offered to conduct the service on Sunday, October 21st, while Norman was attending the Charter Day celebration at Bryn Athyn, and Willard did so well that he will undoubtedly be asked to officiate soon again. It is indeed gratifying to find among our members, particularly the younger generation, such ability and willingness to serve the church. Surely it augurs well for the future of our group.
     WILLIAM W. WALKER.

     TORONTO, CANADA.

     The Rev. F. E. Gyllenhaal, on September 9th, announced to the members of the Olivet Church that he had offered his resignation as their pastor to the Bishop, to take effect on July 31, 1946, this to provide time to find his successor, and for him to find other work. His statement is published in Chatter-Box of September 16th, and explains that the step was taken with reluctance. "The bonds of personal affection with every one of you, and with your children, have grown strong during the seventeen years that I have lived and worked among you, but I am convinced that the good of the church here will best be furthered by this action."

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GENERAL ASSEMBLY 1945

GENERAL ASSEMBLY       GEORGE DE CHARMS       1945




     Announcements
     THE EIGHTEENTH GENERAL ASSEMBLY of the General Church of the New Jerusalem will he held at Bryn Athyn, Pennsylvania, from Saturday, June 15th to Wednesday, June 19th, 1946, inclusive. Applications for reservations should be addressed to The Assembly Committee, Bryn Athyn. Pennsylvania. The Program will be announced in later issues of NEW CHURCH LIFE.
     GEORGE DE CHARMS,
          Bishop.
COUNCIL MEETINGS 1945

COUNCIL MEETINGS       GEORGE DE CHARMS       1945

     Because of the General Assembly, the Annual Council Meetings usually scheduled for April will be omitted in 1946. There will, however, he special meetings of the Council of the Clergy on January 24th and 25th, and a meeting of the Joint Council on January 26th, at Bryn Athyn, Pennsylvania.
     GEORGE DE CHARMS.
          Bishop.
WESTERN STATES 1945

WESTERN STATES              1945

     Next February the Rev. Harold Cranch will go on a ton of pastoral visits to members of the General Church residing in the Western States. This journey was planned for last summer, as announced in the June issue, p. 285, but owing to travel restrictions it was abandoned after Mr. Cranch had visited Colorado and New Mexico.

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