LORD AND THE SPIRITUAL SUN 1946

LORD AND THE SPIRITUAL SUN GEORGE DE CHARMS 1946

Vol. LXVI
January, 1946
No. 1
New Church Life
A MONTHLY MAGAZINE DEVOTED TO THE TEACHINGS
REVEALED THROUGH EMANUEL SWEDENBORG.

The Lord and the Spiritual Sun.
     An Address     George de Charms     1
Human Pride.
     A Sermon on Isaiah 2: 11. 12     Hugo Lj. Odhner     13
A Story for Children.
     The Iron Age     Amena Pendleton Haines     20
A Talk to Children.
     Happiness     Ormond Odhner     22
The "As Of One's Self."     W. Cairns Henderson     25
The University.
     A Means of the Growth of the Church     F. E. Gyllenhaal     31

Editorial Department.
     The Zionist Movement     37
South African Mission.
     New Church Day, 1945     F. W. Elphick     42
Church News          44
Announcements.
     General Assembly-June 15-19, 1946          48
     Council Meetings-January 24-26, 1946          48

PUBLISHED AT

PRINCE AND LEMON STS., LANCASTER. PA.
BY

THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.

Rev. W. B. Caldwell, Editor. Mr. H. Hyatt, Business Manager.
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Vol. LXVI
February, 1946
No. 2

The Seed That Fell Upon Stony Places.
     A Sermon on Matthew 13: 5, 6     Karl R. Alden     49

The Two Rationals.
     Ishmael and Isaac     Martin Pryke     57

A Story for Children.
     Iron and Clay     Amena Pendleton Haines     62
The Earth Will Abide Forever     Willis L. Gladish     65
The Spiritual World.
     A Radio Talk     Gilbert H. Smith     68
Scandinavia.
     Church Activities in Wartime     Alfred Acton     72
Editorial Department.
     Liberty and Education                80
     Who is a New-Churchman?     Ambrose Cotleston     86
Review.
     "New Horizon" (Sigstedt)     Morley D. Rich     87
Church News               88
Announcements.
     Baptisms, Marriages and Deaths      95
     General Assembly-June 15-19, 1946     96
     Western States     96

March, 1946
Vol. LXVI

No. 3

Divine Revelation.
     A Sermon on Revelation 1: 1     Charles F. Doering 97
The Seven Last Words     W. Cairns Henderson     106
Where Do Spirits Live?     F. E. Gyllenhaal      111
The Visible and the Invisible.
     An Address     F. W. Elphick      119
Editorial Department.
     Belief in the Divinity of Christ     131
     Addressing University Students     133

Corporation of the General Church.
     Committee on Nominations-Notice     134
Church News     136

Announcements.
     baptisms, Marriages and Deaths     143

General Assembly-June 15-19, 1946          144

Vol. LXVI
April, 1946
No. 4

The Joy of Easter.
     A Talk to Children     George de Charms     145

The Real Purpose of Life.
     A Sermon on John 18: 37, 38     F. E. Gyllenhaal     149
Seven Planets     Alfred Acton     153
Communications.
     Love to the Lord and Love towards the Neighbor.
          Harold F. Pitcairn     154
Special Council Meetings.
     Council of the Clergy Sessions     Norbert H. Rogers     157
     Joint Council Sessions      Hugo Lj. Odhner     158
Annual Reports.
     Secretary of the General Church      Hugo Lj. Odhner     169
     Council of the Clergy      Norbert H. Rogers     172
     Corporation of the General Church     Edward H. Davis     179
     Military Service Committee     Doris G. Pendleton     180
     Editor of "New Church Life."     W. B. Caldwell     181

The Word Explained, Volume VII.
     Vessels of Earth and of Brass                    182
Church News                              185
Announcements.
     Eighteenth General Assembly-Program                191
     Baptisms, Marriages and Deaths                         192

Vol. LXVI
May, 1946
No. 5

Going Down To Egypt.
     A Sermon      William Whitehead     193

The Affirmative Response.
     Address to the General Faculty     Willard D. Pendleton     203

The Meaning of Victory.
     Post-War Effects     Morley D. Rich     214

Editorial Department.
     Memorial to Bishop Tilson      221
     Divine Authority-An Australian Discussion     223
     Wartime Persecution                         229

Communications.
     Duration of the Earth     Felix Elphick     232

Church News                              234
Announcements.
     Academy Joint Meetings-June 8, 1946          238
     Baptisms, Marriages and Deaths     239
     Eighteenth General Assembly-Program     240

Vol. LXVI
June, 1946
No. 6

Making All Things New.
     A Sermon on Revelation 21:5     Hugo Lj. Odhner     241

A Talk to Children.
     The Banner of the New Church     George de Charms     249
     Photograph               250
The New Church     Philip Graham Cockerell     253

Swedenborg and The Word Explained.
     An Address     Alfred Acton     256
Mr. F. R. Cooper.
     Photograph     268
     Obituary     Colley Pryke      269
Editorial Department.
     Peace After Judgment     271
     Testimony of a Clergyman     275
     General Assembly Music     276
Corporation of the General Church.
     Committee on Nominations-Special Notice          277

Church News
Announcements.
     Academy Joint Meetings-June 8, 1946           286
     British Assembly-August 3-5, 1946     286
     Eighteenth General Assembly-Program           286

Vol. LXVI
July, 1946

The Salvable Remnant.
     A Sermon on Luke 17: 34-36     Norbert H. Rogers     289

Rev. Willis L. Gladish.
     Memorial Address     Elmo C. Acton     297
     Biographical Sketch      301
     Photograph                          302
Swedenborg and the Word Explained.
     An Address. (Concluded.)     Alfred Acton     304
Scandinavian Publications. Reviewed     Hugo Lj. Odhner     309
Editorial Department.
     Duration of the Earth-A Communication     F. E. Gyllenhaal     314
     Arcana Coelestia 931               315
     Editorial Comment                         315
     "End of the World"                          320
     The Writings in Portuguese     E. E. Iungerich     323
Communications.
     Seven Planets     Wertha Pendleton Cole     324
Church News                              326
Announcements.
     Baptisms, Marriages and Deaths     334
     Thirty-Third British Assembly-August 3-5, 1946     336

Vol. LXVI
August, 1946
No. 8

EIGHTEENTH GENERAL ASSEMBLY.
BRYN ATHYN, JUNE 15-19, 1946.
The Church and its Growth.
     Episcopal Address     George de Charms     337

The Growth of the Church.
     A Sermon on Revelation 12: 6     Willard D. Pendleton     347

Power.
     Address at the Second Session     Erik Sandstrom     354
Academy Commencement Address     A. Wynne Acton     365
Assembly Impressions     Morley D. Rich     372
Church News                                    376
     Bryn Athyn-Ladies' Luncheon.
     Academy Schools-Closing Exercises.
     Hurstville; London.

Announcements.
     Fall Assemblies and Episcopal Visits               383
     Assembly Report                               383
     Baptisms, Marriages and Deaths                    383

Vol. LXVI
September, 1946
No. 9

EIGHTEENTH GENERAL ASSEMBLY.
Report, Part II.
     Journal of the Proceedings     Hugo Lj. Odhner     385
     Corporation of the General Church     Edward II. Davis     406
     Messages to the Assembly          407

Reports to the General Assembly.
     Secretary of the General Church     Hugo Lj. Odhner     412
     Secretary of the Corporation     Edward H. Davis     415
     Editor of "New Church Life"      W. B. Caldwell     416
     Treasurer of the General Church     Hubert Hyatt     418
     Military Service Committee     Doris C. Pendleton     422

The Academy.
     Address at the Third Session     C. E. Doering     426
The Nineteenth of June Banquet     Hugo Lj. Odhner     437
Church News          461

Announcements.
     Fall Assemblies and Episcopal Visits     463
     Charter Day-October 25-26, 1946     463
     Baptisms, Marriages and Deaths     464

October, 1946
No. 10
New Church Life

EIGHTEENTH GENERAL ASSEMBLY.
Report, Part III.

The Mystery of the Human Will.
     Address at the Fourth Session     Hugo Lj. Odhner      465
The Lord We Worship
     Address at the Fifth Session     Alfred Acton      478
The Pension Plan.
     Address at the Sixth Session     Edward C. Bostock     493
Ordination-19th of June.
     Declaration of Faith and Purpose     Willard D. Pendleton     499
The Soul of Heaven, A Sermon     Gustaf Baeckstrom     501
Assembly Notes     507

Editorial Department.
     Swedenborg Manuscript Discovered     Alfred Acton     510
     Publications Received                              513
Communications.
     Duration of the Earth     Felix Elphick     514
     The Term "Sunday School"     Bert M. Berg     516
Held in Trust     Gwynne Dresser Mack     517
Church News     519
Announcements     526
Index of the General Assembly Report     528

Vol. LXVI

November, 1946
No. 11

Faith and Experience.
     Sermon on John 9 24-25     William Whitehead 529

The Last Judgment and the World Today.
     An address     Gustaf Baeckstrom 537

Thin y-Third British Assembly.
     Group Photograph     548
     Report of The Assembly     Martin Pryke 549

Religious Education Program.
     An Announcement     F. E. Gyllenhaal

Canadian Northwest.
     Pastoral Visit     Karl R. Alden

Editorial Department.
     A Precious Volume Preserved                     561
     Wanted: A New Church Edition of the Scriptures     564
     The Dean Tells a Wopper     566
Church News          567
Announcements.
     Baptism, Marriages and Deaths     575

Vol. LXVI

December, 1946
No. 12

The Sign to the Shepherds.
     A Christmas Sermon on Luke 2: 12     F. E. Gyllenhaal     577
Charter Day Address     W. Cairns Henderson 580
The Life of Regeneration-Selected Passages          586
Mrs. Mary E. Bostock.
     Memorial Address      Alfred Acton     587
Mr. David F. Gladish.
     Memorial Address     Elmo C. Acton     591
Canadian Northwest.
     A Pastoral Visit     Karl R. Alden     594
The Mother in the Home          602
Publishers of Potts' Concordance.
     A Communication     Mrs. Freda G. Griffith 606
Directory of the General Church.
     Officials and Councils     607
     The Clergy     608
Church News     61:2
Announcements.
     Baptisms, Marriages and Deaths     624

NEW CHURCH LIFE
VOL. LXVI
JANUARY, 1946
No. 1
     (Delivered at Local and District Assemblies in 1945.)

     Man has been so created that he may see God. On this premise all religion rests. Yet the philosophic question as to how any finite being can possibly see the Infinite has baffled the most profound thinkers in every age. It implies a seeming contradiction, for all human sight, whether of the eye or of the mind, depends upon noticeable distinctions. The eye sees differences of light and shade, of form and color that mark the boundaries between things. The mind perceives differences between abstract qualities whereby ideas and thoughts are distinguished and defined. If all such limiting distinctions are removed nothing can be seen. And since, by definition, what is Infinite can have neither boundaries nor limits of any kind, it can be conceived of only as invisible. How, then, can God be seen?
     From time immemorial men have of course pictured God in their imagination and, what is remarkable, while their ideas of Him have been extremely various, it has been impossible for any one to envisage Him otherwise than as a Man. In primitive religions the Deity has been identified with many animal forms, and even with plants and stones, but these objects have always been endowed with human qualities. Indeed, it would appear that there are only two ways in which man can possibly think of God, namely, either as a visible or as an invisible Being. If He is thought of as visible at all. He can be conceived only under a human form. If He is thought of as invisible, no other idea is possible except that of an all-powerful life force pervading the entire universe. These two seemingly incompatible ideas have always struggled for supremacy in human minds. Each is a half-truth which, taken by itself, becomes a falsity. Man's unaided reason turns to one or to the other, but has no power to embrace them both. Yet man cannot see God truly except as these two ideas are perfectly united. Their unition is perhaps the greatest of all miracles. It can be brought about only by means of Divine Revelation. But when it is accomplished, and so far as it is accomplished. God is truly seen.
     The primary idea-the first in time with the race and with every individual-is of God under a human form. This is insinuated together with the earliest conscious sensations of every infant. It is conveyed to the mind by the tender care of the mother or the nurse who personifies the Providence of a loving Heavenly Father. Because of this, every child, as if by instinct, pictures God as a Man possessing unlimited power, being everywhere present, seeing and knowing all things. The simple cling tenaciously to this idea throughout life. It is strengthened and enriched with advancing age by the stories of the Word-the stories about the Angel of Jehovah who appeared to the prophets, and who led the descendants of Israel through all the varied struggles of their national history: and then the life story of Jesus Christ,-how He was born in Bethlehem and grew up in Nazareth; how He became a Teacher mighty in deed and word, healing the sick, raising the dead, compelling the winds and the waves to obey His will, confounding all His enemies by His surpassing wisdom, yet permitting them at last to take His life that He might rise again.
     All this weaves the pattern of childhood's thought concerning God. The fact that He is pictured as a finite being, however big and wonderful, at that time presents no difficulty, because as yet the term "Infinite" has no meaning. A child has no basis for his thought save that which he derives from sense experience. His mind is formed by contact with the objects and the persons in the material world about him. At least it so appears to him, for he has no conscious realization of anything else. All his affections, his emotions and desires, seem to come to him from the things he sees and touches. His thinking, therefore, is inextricably bound up with matter, with measurable space and time, with natural incidents and personalities, and thus with finite limitations. For as yet he is not capable of abstract thought.

     It is of Providence that God should at first in this natural way be visualized by every man. Otherwise He could not be seen at all. For God is in very truth a Man. Yet He is at the same time Infinite, and to conceive of Him as a finite being is not to see Him as He truly is. For this reason a genuine vision of God is impossible to children. Indeed, many throughout their life retain this childish and inadequate concept of the Deity. But the true vision of God is the very gate of heaven. No one can enter there unless the limitations that mar his thought concerning the Creator and Supreme Ruler of the universe have been removed, in some degree at least; and this without removing the idea of what is human. In no finite mind can this removal ever be complete or absolute for the thought itself would then be infinite altogether one with the boundless wisdom of God. This indeed was accomplished by the Lord during His life on earth, and it constitutes the glorification of His Human. But to man it is impossible. And yet the marvel is, that by the aid of Divine Revelation, even with man, the limiting imperfections of natural thought can in part be removed. So far as this is done, the Lord appears in His glorified Divine Human. To this extent man enters into the wisdom of the angels,-a wisdom that can continue to be perfected more and more to all eternity.
     In mediaeval times men regarded the true vision of God as a matter of grave concern. It was correctly thought that none could be saved but those who had this vision. But it was not known that all who acknowledged God under any form, however childish and imperfect, and     who sincerely strove to keep His Law, could be instructed by the angels after death, and thus introduced into the genuine worship of the Lord. Because this was not known, there arose the mistaken idea that the salvation of the Gentiles-that is, of all who were in false religions-depended upon their conversion to the true faith while they were still on earth. As a consequence. Christian scholars vied with one another in their efforts to establish the one true faith and to do so they had to answer the question as to now God could be truly seen. But their opinions were divided, and the church was split into warring factions, each claiming to have the only saving faith, and striving by every possible means to impart that faith to others.
     In our day, however, the search for a philosophic answer to the question has been almost completely abandoned.

It is no longer considered as important. The prevailing opinion is that it matters not how a man thinks of God so long as he leads a good life. As we have noted, this in a sense is true. But the conclusion commonly drawn from it-that a true vision of God is of no real importance-is by no means true. While all who are innocently mistaken as to their concept of God can in the Lord's Providence, he instructed after death, this would not be possible if there were not somewhere on the earth a Church wherein the Lord is truly known and worshipped. If the genuine vision of God should altogether perish from among men, all connection between heaven and earth would be severed. There would then be no influx from the angels to preserve a state of innocence with those who are simple in heart. Men could not be protected against the danger of confirming their mistaken beliefs, and thus of closing their minds against any reception of the truth. There would be nothing to check the hells from exerting an overpowering influence over men. Evils would multiply beyond all bounds, to the utter destruction of the race, and redemption would be impossible. It follows that the preservation with men of a true idea of God is of the utmost importance. The very salvation of mankind depends upon it.
As a matter of fact, so far as man forsakes the teaching of the Word, and seeks by his own intelligence to unlock the secrets of the universe, he is inevitably led away from any idea of God as a Man. For he cannot escape from the thought of space. Man is a tiny creature in a universe vast beyond all imagination. God must be everywhere. He must heed the fall of every sparrow, and clothe the lilies of the field. He must control the destiny of every individual, and at the same time direct the motions of the stars a million light-years distant. Here indeed is a challenge to childhood's first formed concept of the Deity. Everyone who thinks from space, and at the same time contemplates the immensity of visible creation, is faced with an insoluble difficulty in any effort to retain his thought of God as a Man. As Solomon expressed it: "Will God indeed dwell on the earth? Behold, heaven, and the heaven of heavens cannot contain Thee: how much less this house that I have builded?" (I Kings 8: 27.)
On the other hand, the more deeply man probes into the heart of nature, the more he becomes convinced that there is an invisible and omnipresent force back of all phenomena.

It is present in every atom of matter, mysteriously harnessed and contained. It is the source of all motion, the progenitor of all physical and chemical activity. Bound by its normal coverings, it operates in all nature according to fixed laws, whose wonders may be in definitely explored and used by man in ways forever new. But released from its bonds, it is revealed as pure energy, possessing terrifying and unimaginable potentiality. That this is true has long been known. But the recent discovery that man can release it at will, together with the actual demonstration of its destructive power, places upon man a new and terrible responsibility.
To the natural mind this energy appears to be the final reality of the universe. From it all things derive their origin. In it all things vanish. Beyond it nothing can be seen or even imagined. If man can learn to release it under controlled conditions, there is every promise that he can utilize his knowledge to the incalculable benefit of human society. But the realization that any man or group of men could at any time, for selfish reasons, either blast entire nations out of existence, or perhaps enforce obedience to their will under threat of doing so, outmodes all traditional ideas of warfare, and compels men completely to revise their thinking as to how the peace and security of the world may be preserved. Everything now seems to depend upon man's ability to use this newfound power only under the restraints of the highest moral and ethical principles, and prevent its abuse by unscrupulous nations or individuals. For atomic energy itself is totally destructive. It is utterly devoid of human qualities. It is the acme of ruthless, impersonal force. If this be regarded as the ultimate reality, then indeed it wipes out any possible thought of God as Human, and leaves man as the sole and final arbiter of his own destiny.
To this point the human mind is drawn inevitably by the logic of natural reasoning based on sense experience. But here this kind of reason stops, for it can go no further. Atomic energy would seem to be the last frontier of scientific investigation. If there is any higher truth that men may learn, it must come by way of Divine Revelation. Yet in modern times the stories of the Word have come to be regarded as the product of primitive thought,-the spontaneous imaginings of immature minds, which belong to the dreams of childhood.

They have no place in the realistic thinking of the adult, except so far as they can be reinterpreted in the light of scientific knowledge. When so interpreted, the Bible becomes at best no more than a valuable collection of savings preserved from the wisest writers of antiquity. It may still be called the Word of God; but by this is no longer meant a Divine Revelation of eternal Truth, that comes to man with infallible Divine Authority. Wherever it runs counter to the dictates of natural reasoning, firmly founded on the facts of science, it must either be rejected or radically revised to agree with the informed opinions of the day. Because of this, the Bible in our modern age has no power to set man free from the limitations of his natural wind. Religions founded purely upon a faith in its literal teachings cannot lift man's thoughts above the reaches of scientific exploration with any assurance of a higher truth. These religions may be cherished because of their in exalted ideals, their moral principles, their personally satisfying explanations of life. But these, after all, are merely human opinions, differing with every church and every sect, in many respects mutually contradictory. Who shall say which of them is the real Truth of God? Because there seems to be no reliable proof to establish religious ideas, the search for authoritative truth has shifted from the Bible to the laboratory. This being the case how can the true vision of God be preserved? What can prevent the concept of God as a Cosmic Force from ultimately destroying all remnants of childhood's faith in Him as a Man?
To this vital question the only satisfactory answer is that which the Lord Himself now gives in the Writings of His Second Advent. There it is amply demonstrated, by personal experience and by appeal to self-evidencing reason, that atomic energy is not and cannot be the ultimate reality. The source of that energy is the fire of the natural sun, from which every atom is a tiny offshoot. But, contrary to all appearance, this sun has no power in itself. It is utterly dead, and all that is derived from it is dead. (D. L. W. 157.) Within it and above it there is another sun, by means of which all natural suns have been created: by means of which they are perpetually maintained in existence, and from which, from moment to moment, they derive all their apparent power. This spiritual sun is not dead, but living.

It is a sun, not of fire, but of love,-the very love of God which is the real First Cause of all creation, the real Source of all activity, all motion in the universe.
To know that there are two suns-one spiritual and the other natural-is a matter of supreme importance. Unless this be known, we are told, "nothing concerning creation or concerning man can rightly be understood." (D. L. W. 107.) Without this knowledge we cannot conceive of a spiritual world, where those who are deprived of their physical senses by death may still have warmth and light, where they may see and feel spiritual objects. For the spiritual sun is Divine Love, and this Love is the very substance of all spiritual things. (T. C. R. 76.) The activity of this substance is what is perceived as spiritual heat and light. In both worlds it is the Source of all life, of all love, of all intelligence. It gives the "esse of life to every man; and it is the vital fire itself which fills the interiors of man with heat, as can be seen from love: for in proportion as love increases with man he grows warm, and in proportion as love decreases he grows cold." (A. C. 6832.)
Concerning the spiritual sun, we are told that it appears before the sight of the angels, high above the heavens, as it were at a great distance, even as the sun of the world appears to men. Unlike our sun, however, it does not appear to rise and set, but remains constantly at a middle distance from the horizon, as if at midmorning, although its brilliance increases as the day advances, and grows less with the approach of evening. The cause of these apparent changes is not in the sun, but in the varying states of affection with the angels. (A. C. 3708, 5097, 10135.) But although the spiritual sun is thus seen as if in a distant place, it is really present everywhere in the entire universe, its living fire tempered by successive veilings to angelic and human reception. It is omnipresent in both worlds, the world of nature as well as the world of spirits and angels. (Divine Wisdom XII 3.) The natural sun, as we have said, has been produced by it, and through that sun it has produced all the substances of nature. (D. L. IF. 303.) The seeming power of the natural sun-so terrifyingly revealed in atomic energy-is what the Writings call a "dead force." By this is meant a force imposed from without, as when a man throws a stone; the stone exerts a force that is not its own, but that has been imparted to it by the man. All of nature is dead.

Every motion in it, from greatest to least, is imposed upon it by the spiritual sun. The fire of the natural sun, with all its energy, is but a passive tool, fashioned and moved by the Lord from His Divine Love. (A. E. 1207.)
     That there is a power greater than atomic energy, is clearly evident from the fact that this energy is held bound, as if in chains. No force can be restrained except by another force equal to or greater than itself. What power holds the electrons in their minute but marvelously perfect orbits? That this power is not a higher form of mechanical energy, but the living force of Divine Love, is equally evident, because the activities of nature are governed by preordained laws, are directed with surpassing wisdom to produce innumerable forms of use, and are organized for the accomplishment of one supreme, all dominating purpose, namely, the formation and continual perfection of a heaven from the human race. The same thing is apparent from the fact that man possesses the faculties of will and understanding, neither of which can be accounted for on the basis of atomic energy.
     But what has this to do with the vision of God? It is by the acknowledgment that the life-force pervading the universe is not a purposeless mechanical energy, but is the living force of a boundless Divine Love, the very activity of which is Wisdom itself, that we can see that God is a man, and at the same time can understand how He is omnipresent in all creation. It is by this means that we can retain the simple concept of Him that is implanted in infancy, and is nourished by the literal stories of the Word, and at the same time remove the limitations of space whereby that concept is rendered inadequate to the adult mind imbued with scientific knowledge. For then we can continue to visualize Him as a Man, in personal form and aspect, and yet think of Him, not from space, not from person, but from the very essence of all that is human, that is, from love and Wisdom. In no other way can God be truly seen. To do this is to see God as a Man, and at the same time as the Sun of Heaven, the living Center and the Vital Soul of the entire universe.
     As to the need for man to visualize God as a Man. we are taught that "it would be impossible for man to acknowledge God, or anything belonging to Him, unless God had manifested Himself in a personal human form." (Coronis 48.)

The reason given is that "nature, or the material world of spatial objects, "surrounds man, and he does not see, feel, or breathe anything but what is from it, and in contact with the organs of his body. From this his mind conceives and adopts a rational which lies in the midst of the bosom of nature like an embryo in a womb." (Ibid.) By this is meant that man adopts an understanding of all things based on the properties of matter, measurable space, geometric form, and mechanical motion. "How then," the number continues, "can a man in this state, by any method, look through nature, and acknowledge anything that is above her, as everything Divine, heavenly, and spiritual is. . . . Wherefore it is an absolute necessity that God should manifest Himself and cause Himself to be acknowledged, and after acknowledgment should move man with His Divine inspiration, and by this, received in heart, lead man at length even to Himself in heaven."
Elsewhere we are given the reason why God cannot be conceived by man apart from the idea of a person. `When we consider that everything in the Lord is Divine, and that the Divine is above all thought, and altogether incomprehensible even to the angels, (while) man is such that he can have no idea of thought whatever about abstract things unless he adjoins something natural which has entered from the world through the senses (for without some such natural things his thought perishes as in an abyss and is dissipated)," (A. C. 5110), it becomes clear that the Lord must reveal Himself under some form.
The only form that can be a perfect embodiment of love and wisdom is the human form. Man is the only created being who possesses both these faculties with any degree of completeness. The sense image of the people with whom we come in contact is therefore the only adequate embodiment in which we can visualize the abstract idea of love, or of wisdom. These can have no meaning to us except as we think of some person who loves, or who is wise. If, therefore, we are to think of God at all in terms of love and wisdom, we must necessarily picture Him as a person, clothing His Divine Love and Wisdom in our thought with the natural form of man that we have derived from sense experience. No other form is at all adequate. "Lest, therefore, what is Divine should perish in man, . . . it pleased Jehovah to present Himself such as He actually is, and such as He appears in heaven, namely, as a Divine Man."

     God is Man because He is Infinite Love, and Infinite Wisdom, and love and wisdom are what make a man to be man. No one can be called a "man" merely from his bodily form. If this were true, a statute of wood or of stone would be a man. It is the ability to love and to become intelligent and wise that makes anyone "human" in the true sense. A man, therefore, is nothing but a form of love and wisdom. Nor can he in any way be seen or known except as these qualities are manifested through the speech and action of his body. Apart from the idea of "person," they are utterly invisible and intangible to us. For the same reason we cannot possibly have any idea of the Love and Wisdom of God unless we think of God as a Person.
     Yet, if we think of this Divine Person from space, the idea is at once limited, and it becomes impossible to conceive of God as Infinite. It is possible, however, to think of the Person, not from space, but from essence, and in this case the limitations are or may be progressively removed. Concerning this we read: "The idea of persons and places limits the thought, since it confines it to persons and places, and thus limits it. This idea of thought is proper to the natural, while the idea abstracted from persons and places extends itself into heaven in every direction, and is no otherwise limited than the sight of the eye is limited when it looks up into the sky without intervening objects; such an idea is proper to the spiritual." (A. E. 405.)
     This may be illustrated by the thought of any particular person, as a governor, a president, or a king, when compared with government or royalty, which is common to all such rulers. The one limits the thought to the peculiar idiosyncrasies and imperfections of an individual, while the other introduces the thought of an ideal and perfect governor, president, or king. "In the spiritual world, nothing is regarded as determined to person, because directing the attention in speech to person narrows and limits the idea, instead of extending it and making it unlimited. Extension and absence of limitation in speech cause it to be universal, and to comprise and be able to express innumerable and also ineffable things. Hence the speech of the angels is of this character, especially the speech of the celestial angels, which is relatively unlimited; and in consequence everything of their speech flows into the infinite and the eternal, consequently into the Divine of the Lord." (A. C. 5253.)

The reason, we are taught, why "men do not comprehend that the Creator of the universe can be in a Human (form) is because their concept of the universe is from space, which idea does not reach God. . . . Of the Divine from which is the universe an idea is to be conceived in no other way than of the Divine Man in Firsts, who is Life Itself, and whose Divine Love appears as a Sun above the heavens, whence all things are." (Ath. Cr. 120.) Wherefore we are admonished to "think of God from His Essence, and from that of His Person, and not of His Person, and from that of His Essence. For to think of His Essence from His Person is to think materially of His Essence also; but to think of His Person from His Essence is to think spiritually even of His Person." (A. R. 611.) And finally, we read in Apocalypse Explained, no. 1097: "Allow me to add, that the idea of God as Man has been implanted in every nation throughout the whole world, but, what I lament, it has been destroyed in Christendom."
Commenting on this, we might note that this idea has not as yet been completely destroyed even in Christendom. Among simple Christians. God is still envisaged as a Man. But with the learned, for the most part, God is thought of as invisible, and is identified with the forces of nature that mark the boundary of natural knowledge As we have seen, these forces are the very antithesis of what is human. And while the simple can indeed cling for a time to their treasured belief in God as a Man, they cannot reconcile this belief with the seemingly unquestionable findings of modern scientific research. They have nothing with which to combat the arrogant claims of purely natural reason, except the literal teaching of the Old and New Testaments as these are commonly interpreted by the religious teachers of the day. This teaching is utterly unable to explain how God can be a Man and at the same time be infinite and omnipresent. Under the impact of modern thought, therefore, their faith is being steadily undermined, and it cannot long survive. Nothing can preserve it but the Revelation of spiritual-rational Truth now given to the New Church as the Divinely authoritative teaching of the Lord Himself.

For this alone can lift man's mind above the binding limitations of thought from space and person, enabling him to unite the simple idea of God as a Man, which lies at the heart of his childhood faith, with the idea of God as the omnipresent Ruler of the universe, that he may know and worship the Lord Jesus Christ in His Glorified Human, as Divine Love and Divine Wisdom in human form.
     How tremendously important it is that this spiritual vision of God should be received by men, and should spread to all nations is pointedly emphasized by the discovery of atomic energy. Since the almost unlimited power of destruction that lies latent in every atom of matter has been entrusted to man's keeping, it becomes clear, as never before, even to our natural understanding, that nothing but the Truth of the New Church, received in heart and life, can permanently ensure the future safety of the race.
     This Truth concerning God, and how He may be rightly seen and known and worshipped, is the key to all wisdom. It is the key to an understanding of where the tremendous mechanical forces of nature belong in the Divine scheme of creation, and of how it is intended that these forces should be used for the spiritual as well as the temporal welfare of mankind. And the love of the Lord that is possible only to those who truly see and acknowledge Him as the Infinite Creator and Preserver of the universe-only to those who from love search out, learn, and strive to keep His Law-is the only power that can overcome the evil passions of self-love and love of the world that prompt man to abuse his knowledge for the sake of dominion or of wealth.
     With the New Church rests the hope of the future; and the responsibility that this imposes upon New Churchmen is clear. Yet the protection of the Church, the protection of the race, is the work of the Lord alone. And we believe that He, who in His Providence has permitted the secret of atomic energy to be discovered, will withhold men from its abuse, by fear and by the remnant of simple faith that remains in all religions, until the New Church can become firmly and widely established throughout the world, that it may bring to fruition the blessings to be derived from the new found knowledge, rightly used.

HUMAN PRIDE 1946

HUMAN PRIDE Rev. HUGO LJ. ODHNER 1946

     "The pride of man shall be humbled, and the haughtiness of men shall be bowed down. . . . For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon everyone that is lifted up." (Isaiah 2: 11, 12.)

     The spirit of religion is that of the humiliation of self and of the exaltation of the Divine. There can be no religious life, no regeneration of man's mind, without a deep sense of man's inadequacy and his utter dependency upon the Lord and an acknowledgment of unworthiness and sinfulness And it is not enough merely to make this acknowledgment of sin blindly, as if in regret that he partakes of a condition to which all human flesh is against God.
     Religion does not originate in man, but comes from the Lord through His Divine revelations. From himself, man cannot see his own evil state, cannot see that what he does with self in view, or out of regard for himself alone, is evil. Every infant, of course, is born in innocency, and is not at fault because he cannot reflect on his state but simply acts according to his nature. It was the same with the most ancient people, before evils were confirmed in the human race. They lived in innocence, according to the order of creation. They were not aware of any desire to oppose the will of their Creator. Indeed, while they were conscious of their own individuality, they discerned that life was from the Lord alone; and their happiness was in this perception, knowing that the appearance that they lived from themselves was given them by the Lord that they might act as if of themselves.
     But in course of time men inclined by gradual choice, to insist on their feeling of self-life, and to despise whatsoever was not their own or did not come by their own choice, and to distrust everything that was not confirmed by their own experience or decided by their own judgment.

This was meant by their "eating of the tree of the knowledge of good and evil." The serpent, which inspired them, was the love of self, and their innocence and lovable humility changed into a trust in self. For the first time they knew shame and fear, and their wisdom was perverted into a watchful and sly prudence which covered over the appearance of evil and by degrees bore their minds into persuasive phantasies and falsities which holstered their feeling of self-respect and puffed it up into arrogance and intolerance and contempt for others, until they came to regard themselves "as gods, knowing good and evil."
Such was the birth of human pride, which thenceforth became native to man's "proprium" (or "selfhood") from heredity as well as from acquired life in the world. As soon as the "own," the "proprium," the feeling of self-life, becomes aroused in the infant, and he senses a conflict between his own will and the will of others; and as soon as his understanding becomes self-conscious; he begins to delight in testing his own importance and to magnify himself in his own eves and if possible in the eyes of his companions. At first this is done in life-like fancies which are rendered harmless, and even made of use, because a sphere of innocence is let down from heaven to protect him against the confirmation of any evil. This innocence is insinuated into the childish play of pretending to be "grown up" and having the cares and the honors of adult uses. It lingers somewhat still in the boyish bragging about strength and knowledge, and in girlish affectations or their striving for an immature allure.
The Writings show that the delights of competition and preeminence, which give to the child a feeling of merit and self-importance, are necessary elements in the growth of the natural mind, and serve as "mediate goods" through which genuine goods and truths can be introduced, and which can afterwards-albeit sometimes with difficulty-be separated. (A. C. 3986; 4063-4077.) But if these states are not separated in time to make way for the genuine good and truth of regenerate life which are founded on humility and repentance, they will rise up against the Lord, and against the innocence and truth which are the Lord's only means of saving man; and will develop into that human pride which will invite the judgment of Jehovah.

     The prophet Isaiah, in his vision, saw a restored Jerusalem of the future to which the nations flocked to learn the ways of the Lord, a city from which the law went forth, where they would beat their swords into plowshares, neither learn war any more. But he also saw nearer at hand another land, rich and powerful, a land full of idols, where descendants of Jacob mingled with the pagans to worship the works of their own hands. And the prophet issues a warning that the day of Jehovah would come when the pride of man would be bowed and the haughtiness of the men would be made low, and when everyone that was lifted up would taste of the judgment that would fall on all the cedars of Lebanon, and on the oaks of Bashan, and on all the ships of Tarshish, and on every high lower and wall and mountain, and on the idols and the pictures of desire-till men, in fear and shame, would seek refuge in caves and cast their precious idols from them when the Lord arose to shake the earth.
     This threatened judgment, necessary before the visioned Zion of peace can become a reality, is not an idle myth-as some think-nor is it a far-off day of disasters. It must come to every man yea, it comes repeatedly to our spirits whenever our fancied security of mind is shattered by the breaking of the brittle props which uphold our pride.
     To man there is no tragedy more poignant than a hurt to his pride. For pride is that wall which we raise to protect our "proprium," lest anything take away our sense of personal dignity. There is no one so poor or ignorant that he is devoid of this pride. For the proprium is man's self-love, and is ever on the defensive. It turns whatever he learns into a cause for self-esteem. It takes credit for whatever endowments he might have received from his forebears, and whatever wealth or position into which the accident of birth or circumstance might have brought him. It becomes vain of his beauty of body or his grace of mind, proud of his natural ambition or inherited talents. With an astounding disregard for logic, it develops racial arrogance, or contempt for the weak and the unschooled and the unprivileged, and even boasts of good fortune, as if it were a personal achievement.
     And in the eyes of self-esteem small virtues are ridiculously magnified beyond all reason. For pride cares nought for truth. It is essentially a delight in self-in self, right or wrong.

It is bound by no laws, is restrained by no internal bonds. Its ancestry is indeed the ancient serpent, who is the father of lies, and of whom the Lord said. "When he speaketh a lie, he speaketh of his own." (John 8: 44.) Pride breeds pretense. Pretense of knowledge and experience, and pretense of power. Pretense of station, class or culture. Pretense of beauty or of skill. It supplies a shield for our ignorance, and defends our follies, even when we ourselves have discerned them. It disguises our inner corruption from our own eyes, so that we become incapable of examining our real motives and errors of judgment. It prevents any genuine repentance, and is satisfied to explain away the evils and falsities to which the love of self is attached.
     Pride takes on the appearance of strength and courage and firm conviction. But actually it is a form of spiritual and moral cowardice. It springs from a fear of acknowledging the hidden weaknesses of human nature, a fear of assuming the responsibility of exploring our evils and taking up the long struggle of repentance. And the longer this challenge of self-exploration is ignored, the more difficult it becomes; for pride from the love of self pushes its issues into the background-into the subconscious interiors of the mind. If evils manifest themselves, despite man's prudence: if he is convicted of error, mistake, or falsity of opinion: pride places the blame on others, rather than seek for the real causes in himself.
     The proprium of man is afraid of anything that threatens the rule of the love of self, which is its center and very life. It is sensitive to any slur or criticism, and is slow to seek counsel or to accept advice. Its pride ties our tongue, rather than allow us to admit ourselves in doubt or ignorance. It fills us with embarrassment or resentment when others excel us, and causes us to be elated and puffed up if we meet with success. It leads us to resort to violence on every provocation, where reason and patience would have sufficed.
     The Writings speak of two types of insidious pride, both of them springing from the proprium. (And let us not think of the word "proprium" as some technical term used in theology; for "proprium" simply means "own,"-the feeling of human selfhood, the sense of self-life, the sense of ownership and control with which man invests his mind, claiming innate rights to his own will, and presuming as true whatever he thence may think in the understanding.)

     Man's will gives birth to a pride in achievement and character, which is a sense of merit in its own goodness or ability or state. From this comes inevitably a contempt for others, and also that religious intolerance which springs from an assumption of spiritual superiority. Secretly, perhaps subconsciously, the pride of merit seeks for adulation and worship, and for power over the souls of men. The Divine of the Lord cannot inflow into a proud heart. Yet the attributing of merit to oneself is actually condoned and encouraged by many religious creeds, and by the common notion that salvation is attainable by a cultivation of "good works" without any previous shunning of one's evils as sins against God.
     But man's understanding also has its pride,-the conceit of one's self-intelligence. This conceit is a great spur to learning. But it is an obstacle to spiritual faith and spiritual progress. It binds man to his own opinions, formed from his own narrow experience, and blinds him to any truth, which he has not hatched out by his own reasoning. Such conceit glories in the appearance of originality; and even in the reading of the Word of God it can subtly turn the meaning to favor its own opinion, or else would reject it altogether. It trusts only itself. And therefore one of the evils which man must shun and detest, as he enters from childhood into adult life and begins to think for himself is `elation of mind]. (A. E. 803 (3).) This internal exultation in one's own intellectual powers should be shunned; we are told, as a "sin against the Word." It destroys the ability to receive spiritual light, for the light of heaven comes only to the humble in heart. It is told of certain ambitious spirits who forced themselves into heaven, that they were unable to see any of the angels there, or any of the angelic abodes. For their eyes had been closed by pride. (S. D. 4916.) And this is true even in human life: pride and conceit close our eyes to the good qualities of others, and to the gifts of wisdom, which the Lord would offer us through our fellow men.
     Pride is a barrier, not only against the Lord, but also against men. Thus it is taught of that most intimate relationship in human life-the state of marriage-that a man, in so far as he is in the conceit of his own intelligence, cannot truly receive the love of his wife.

For the pride of the proprium does not tolerate an equal, and can never become conjugial love: but so long as it prevails, it remains scortatory. (C. L. 331.) And similarly, a wife who from vanity desires admiration from other men than her husband is reverting from conjugial love to the love of the sex. (C. L. 330.) But pride is also the cause of much of that emulation or striving for preeminence or domination, which so frequently brings about spiritual cold between married partners, changing their love into a servile friendship in which interior conjunction is impossible. (C. L. 248, 250.)
     It is the same in other human relations. Pride and conceit rise like cold, massive walls around the proprium of each man, each nation, each race; preventing understanding and cooperation and mutual love.
     And these walls must be broken down. They cannot be left standing if the New Jerusalem is to be built among men. For in this New Jerusalem-the abode of spiritual peace-men will not be in knowledges concerning God from natural light which is from their own intelligence, and from glory arising from pride," but will enjoy the clear light of Divine revelation given by the Lord Himself. (A. R. 921.) Men can claim no share or credit in what the Lord has revealed, or regard as their own work the blessedness which comes from following His doctrine. "The kings of the earth" are thus said to "bring their glory and honor" into the holy city-by ascribing all glory and merit to the Lord. (A. R. 921, 923.)
     "The pride of man shall be destroyed"! The walls of pride must be demolished. Demolished by man himself. We do not aid our neighbors in this matter if we, without authority, assume the task of breaking down their human pride by taunts or teasing or by indiscriminate attacks upon their apparent self-respect. For such aggression is an encroachment upon the privacy, which every man must respect in every other, and results in the bristling defiance of the offended proprium. Instruction and discipline are indeed needed (not only during the education of youth, but in all human society) lest men's propria become so self-assertive and overbearing as to endanger common uses. But charity respects the freedom of others, and protects their cherished sense of individual responsibility, which is so intimately tied up to their pride that men often cannot distinguish them.

And we are reminded in the Writings that what appears as pride and haughtiness in others may be only an external mannerism contracted in early life so as to be irradicable even where it conceals a profound modesty. (A. C. 2219:5.) And on the other hand, an inner pride may hide behind a mock humility.
     It is man's inner self-reliance and self-sufficiency, which must be broken, and broken by his own rational consent. Our precious self- importance, which bars our spirits off from heaven and from the Lord, must be crushed. A broken and a contrite heart! This is the supreme sacrifice-and nothing less can suffice. When we abandon our pride we forsake all to follow the Lord; and otherwise we cannot be His disciples.
     How can this be asked of any man? If self-respect is gone, what is left? Is this humility not a sign of weakness, an offence against the dignity of human life?
     Here doctrine and common sense combine to answer that the dignity and honor of human life belong, not to the person or the proprium of man, but to the uses, which he performs, to the use of charity, which he assumes. It is in the uses, which he humbly performs to the neighbor and to society, to the church and to heaven, that man is raised above the beasts and comes to partake in the glory reflected from God. Not power, not wealth, not family nor title, are the measure of this inner dignity upon which man dares not even to reflect since he does not claim it as his own, yet which even death cannot remove from him. Such dignity can he reached by men in those happy moments when they forget themselves in the love of a use, but it is retained only by the poor in spirit. It is not measured by the honors or the offices bestowed by men, nor by the acclaim of the multitudes. It is measured by the manner in which man, from love, discerns the spiritual purposes of the Lord, and dedicates his life to serve them before himself. Amen.

LESSONS:     Isaiah 2. Luke 14: 1; 7-14, 25-33. H. H. 389, 390.
MUSIC:     Revised Liturgy, pages 485, 487, 489.
PRAYERS:     Liturgy, nos. 85, 115.

IRON AGE 1946

IRON AGE AMENA PENDLETON HAINES 1946

     Adapted for Children.

     Two days after I had visited the heaven of the Copper Age, the angel again came to me and said, "Let us complete our journeys to the people of the different ages, and visit those who lived in the Iron Age."
     "Where do the people of the Iron Age live?" I asked.
     "To the north outside of heaven," the angel answered; "when we are there you will see why they cannot come into heaven."
     We began our journey, and as we walked the angel told me about these people of the Iron Age. He said that they had lived in Asia long before the Lord was born into the world, and that they had had the Ancient Word. He reminded me of that story in Daniel of the great image which Nebuchadnezzar saw in a dream. The head of the image was of fine gold, his breast and his arms of silver, his belly and his thighs of copper, his legs of iron, and his feet part of iron and part of clay. This great image represented the different ages.
     We found ourselves in a forest of beech, chestnut and oak trees. We looked about us and were astonished to see bears in the woods to the left of us, and to the right of us leopards. They were not good animals, but they guarded the inhabitants of the north. When they saw us they turned away and let us pass.
     We went through a thicket and over a grassy plain, which was divided, into plots bordered by box hedges. This plain sloped down into a deep valley wherein were several cities. We passed two or three without entering, but at last we came to a great city and entered the gate.
     The streets of this city were crooked, and so were the houses. The houses were built of brick and timbers and then plastered over. We followed one of the crooked streets until it brought us to a public place where there was a house of worship built of hewn limestone. A part of this building was below the ground. And we descended the steps and entered a low door. We found ourselves in their hall of worship. About the walls were graven images, and before them crowds of people knelt adoring them as gods.

We remained but a moment and went out into the air.
     I observed the men in the streets; they were most peculiar. Their faces were like steel, of a bluish color, and they were dressed like comedians with short skirts hanging from a tunic fitted tightly to the chest. On their heads were hats shaped like boats.
     But the angel said, "Enough of this, let us go to the house of one of the inhabitants."
     We entered the house of a man who had on his head a cap the shape of a tower. He received us kindly and said, "Walk in, and let us converse together."
     But he took us no farther than the vestibule of his house. There we seated ourselves and I asked him about the marriages in this city and country. He told us that they lived with more than one wife. They were not good people.
     Then I talked to him about conjugial love and its blessings. To this he replied, "I do not understand what you say."
     While we were talking, our host went into the other part of the house and returned leaving two doors open. And there came out to us a fearful odor, so I arose and closed the doors.
     Then I said to our host, "How can you live when you have nothing of conjugial love, and when you worship idols?"
     But he said, "We do not in reality worship the idols, but we cannot think of God unless the idols are before our eyes."
     "You do not love the Lord," I answered. And as I spoke, lightning appeared through the door.
     "What is the meaning of this?" I asked.
     It is a sign," said our host, "that the Ancient One is about to come to us from the East. He teaches us that God is One, the First and the Last. And He admonishes us not to worship idols. This Ancient One is our Angel whom we revere and to whom we hearken. He comes to us and raises us up when we fall. But when he is gone we forget."
     When we had heard this we left the house and departed from that city.

     [This is the fourth in a series of five stories adapted for children from the Memorable Relations in the work on Conjugial Love, nos. 75-82. The fifth wilt appear in the February issue.]

HAPPINESS 1946

HAPPINESS Rev. ORMOND ODHNER 1946

     A Talk to Children

LESSON:     Psalm 107.

     Once every year our country sets aside a special day of thanksgiving to the Lord-a day in which to give thanks to Him for our church, our homes, our country, our harvests, and for all the nice things we can think of: for all these things really come from the Lord. He gives them to us so that we can be happy; for His greatest wish is to make us happy to all eternity.
     Butt how, do you suppose, the Lord really makes us happy? Well, to answer that, we shall have to see what happiness really is.
     Happiness is not just playing. If we had to play all day, from the minute we wake up until the minute we fall asleep, we would not be happy at all. In fact, we would be dreadfully bored. We would not have time to eat, or to do those many, many things that we cannot do without. If we had to play all day long, year after year, and were never allowed to do anything else, it would be terrible indeed.
     Yet usually playing makes us so happy that we have to think twice before we can see that happiness is really something more than just playing. Usually we are happy when we play, but not always. Sometimes we get tired of our games and toys and books. We are not always happy when we play.
     Well, then, when does playing make us happy? Often it seems that we have more fun at recess on school days than at any other time. And sometimes it seems as if we have the most fun when school is over for the day, or during our summer vacation. And that is as it should be: for playing makes us the happiest when our minds and bodies are tired of working. Then we need to play, and that is why we enjoy it so much.
     Happiness, then, is not just playing: nor is it just eating or getting finished with our work and having no more work to do. Imagine having to eat twenty-four hours a day!

Soon we would be so tired of food that we could not stand eating another bite. And it does not take much thinking to see that happiness is not just having nothing to do. We are never so bored as when we have nothing to do.
     And so we can see that happiness is more than just one thing. In order to be happy we must have variety. That means that sometimes we do one thing, sometimes another. We can never be happy if we have to do one thing all the time.
     But does variety by itself bring happiness? Just imagine, if you can, going on a vacation for a hundred years, with all the money you could possibly spend. Perhaps you would travel. You would go to every country in the world, to see how all the different peoples live. You would get yourselves lots of clothes and boats and cars and houses and everything you could possibly buy. Each morning your servants would come to do your work for you. But soon-perhaps in fifty years-you would have seen every place there is to sec. and you would want to stay at home. Soon you would get very tired of your cars and boats and houses and servants and even your friends, and you would want to leave them forever. But no, you would have to go on playing in one way or another for fifty years mere. That, too, would be terrible, even though there would be lots of variety in that sort of life.
     What, then, does give us happiness? Not just playing: not just eating; not just having nothing to do; and not even just variety.
     Well, the Writings teach us that the only thing that really gives us happiness is work-the jobs we do throughout the week. This may seem strange at first; yet we are taught that only work, in itself, brings delight and happiness. So think a while. Is it not true that very often you really enjoy your schoolwork? And is it no' true that very often you really enjoy drying the dishes or cooking dinner or raking the lawn? Of course you do. Everyone does. And that is because in work itself there is happiness and delight.
     Sometimes, of course, we get tired of work, and we want to play. And so we should. Our minds can be kept on our work only so long, and then we lose the desire for work, and we no longer find happiness in it. We cannot work all the time.
     But, first of all, we find our real happiness in work. And the older we get, the more true this is.

We find delight and happiness in work, until our minds and bodies get tired. Then we turn to play. And when we turn to play after we have been hard at work, then our play is much more fun than before. We get more happiness from it. That is why recess at school is so much fun. That is why we enjoy ourselves so much after school each day. That is why we enjoy our summer vacations. It is because we have been working hard, and need to get away from work, in order that we may not lose all delight in work.
     You see, all real joy and happiness come to man through his work. That is the source of all the joy the angels have. It is also the source of any happiness the devils of hell have; for when they do their work, then the Lord can give them some happiness too.
     And so, when we thank the Lord for all the good things He gives us, we are really thanking Him for making us happy. And when we thank the Lord for making us happy, we are really thanking Him for giving us work to do. For when we work we are doing something for others, and not only for ourselves: we are doing things for others to make them happy, and that is how the Lord makes us happy.
     We can give to another person only what we ourselves have. We cannot give away that which we do not possess. So, too, with the happiness which the Lord gives us. He can give only that kind of happiness, which He Himself has. And the only happiness He has is the happiness He has in the work He does for others, or, as we usually call it, use. The only happiness the Lord has is the happiness of helping others. And so that is the kind of happiness He can give us,-the happiness we get from work or use done for others. That, in fact, is why the Lord gives us work to do; not because He needs our help, but that we may have happiness from doing our work.
     And it is through the work we do that the Lord also makes us happy in all other things. When we work, then we afterwards find real happiness in play, and in eating our food, or in sitting down to rest and just doing nothing for a while. We enjoy these things if we gladly do the work the Lord gives us to do.
     And so, if we would have the happiness the Lord wants us to have, then we must do the work He wants us to do.

If, when we are young, our work is just little jobs around the house, then we should do them. And while we are in school, and studying is our work, then we should study hard. At first we may not be able to see how studying is helping others, but it really is; for studying is learning how to help others. And the Lord gives happiness to anyone who is trying to find out how to do good to others.
We thank the Lord, then, for our church, our homes, our country, our harvests, and all other good things. But, above all, we thank Him for giving us work to do, because it is only when we do our work that ye can really find happiness,-the happiness which the Lord wants us all to have.
"AS OF ONE'S SELF." 1946

"AS OF ONE'S SELF." Rev. W. CAIRNS HENDERSON 1946

Man cannot do good or think truth from himself, but only from the Lord; nevertheless he should do and think them as of himself, while believing that they are from the Lord. This doctrine was taught by the Lord in John: "A man can receive nothing, except it be given from heaven." (3: 27.) The same is signified by the Lord's words in the same Gospel: "I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing." (John 15: 5.) And it is the meaning of His other saying: "So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come." (Mark 4: 26-27, 29.)
It is an eternal verity that the Lord alone has life, love, and wisdom, of Himself; thus that He alone lives and acts, wills and does good, and thinks and speaks truth, from Himself. And it is, therefore, also an eternal truth that man does not live from himself, but is a recipient of the Lord's life. Despite many appearances to the contrary, there is nothing that is truly proper to man. Neither men, spirits, nor angels think, will, speak, and act from themselves, but all things inflow.

And the good life of spiritual faith and charity can never be given to them as their own possession.
     Nevertheless, for the sake of His reception by man, the Lord makes it appear as if life and action were man's own. In the day that man was created the Lord granted him the full appearance as if love and wisdom were in him as his own,-the appearance that he lives, wills, thinks, acts, and speaks of himself. And this is what is meant by the teaching of the Word, that the lord created man in His own image and likeness. (Genesis 1: 26, 27.) An image and likeness is an inanimate representation of something, which in itself it is not, but which seems to possess the same characteristics as the original. And since the Lord lives and acts from Himself, His image and likeness in man is the ability He gives man to live, think, and act as of himself in spiritual things which sets up in man, who has no life of himself, an appearance of self-life.
     This ability is not implanted in man from creation, however, because to act from self is of the Lord alone. But it is adjoined with him, continually and perpetually, and it constitutes what is called in the Writings the "as of ones self." Now what exactly is this ability? In what does its exercise consist that it should be so called? The doctrine is, that the "as of one's self" is to act from self, while believing and acknowledging that ii: is from the Lord. That is, it is for man to act from his own will according to his own judgment-or from liberty according to reason-in doing what is good and believing what is true. And this mode of acting can be expressed in no other way than that in which it is described in the Writings. For the power of doing good and thinking truth is from the Lord, and the will of doing and thinking them is as if of man because he is in freedom. The Word from which they are done is not from self, but from the Lord. And liberty and rationality are not of man, but are of the Lord, and are only adjoined with him continually. Yet these two faculties are so intimately conjoined to man's life that they, and all that is done from them, appear as if they were his own.
     We see, then, that man really acts from the Lord in doing good and truth, because the power from which he acts is the Lord's, the faculties through which it is exercised are His also, and so is the Word from which they are done; yet that man, while believing this, must act entirely as if the power were his own, in the full appearance that this is the case.

This appearance is of necessity. Unless man seemed to live from himself he could never live at all, for he would feel that he was merely a machine-a passive instrument in the hand of forces to which he could offer no reaction. He would have no freedom. He would have no pleasure in anything that affected his mind. He could not reciprocate the Lord's inflowing love, and could therefore have no conjunction with Him. Nothing could he imputed or appropriated to him, and he could develop no personality, no distinctive character setting him apart from all other men.
     Furthermore, without the appearance that he lives and acts from himself, man could never he reformed and regenerated. For it is only by willing, thinking, loving, knowing, understanding, and being wise as from himself that he receives knowledge, exalts it into intelligence, and through its use raises it into wisdom, and is thus brought into reciprocal conjunction with the Lord. Without the appearance that it depends on himself, man would have no incentive to do these things. He would simply wait for his mental needs to h~ supplied. If we doubt this, we need only consider the well-known demoralizing effect on the human mind of living under a discipline which absolutely forbids individual, original thinking.
     So we are taught that the "as of himself" is given to man by the Lord in order that he may be a man, and not a beast. In the Divine Providence, man is so constituted,-being endowed with the loves of use, of self, and the world-that he may act and think from God as from himself. And the one only thing from which he is man is his being able to do what is good and believe what is true as from himself. Indeed it is said in the Writings that to do this-acting according to the appearance, while believing and acknowledging the truth of the matter-is the "very human itself." That is indeed the case. For what is above this is Divine, and what is below it is animal-or an entire perversion of the human.
     And because it is the very human itself, the "as of one's self" exists also in heaven. The angels could no more live than men if they were forever conscious of influx from the Lord flowing into their minds and animating their affections, thoughts, deeds, and words. Therefore they, too, are granted the appearance that they live from themselves, and perceive no otherwise than that they are in love and wisdom from themselves.

In their case also there could be no conjunction with the Lord unless they had this appearance. Neither man nor angel can will to love the Lord and the neighbor, and to become wise, unless love and wisdom are perceived as if his own. Therefore, unless they reflect, even the angels do not know otherwise than that they live from themselves. When they reflect, they indeed perceive that they live and do good from the Lord,
     Within this doctrine concerning the "as of one's self" are two fundamental truths. The first is, that good and truth in, and with, man are in no sense Divine, but human; being discretely distinct from good and truth in the Lord, and in the same ratio thereto as is the finite with the infinite. For the Lord does not act through man, but man acts as of himself from the Lord; and in this distinction is implied that the power from which man acts is so qualified in reception that it is human in operation, although Divine in origin. The second truth is, that it is in the "as of himself" that man is distinguished from all other men. Because no two men ever use this ability in precisely the same way, it is its use that determines their eternal character; and in it, therefore, resides their unique individuality.
     From the truth stated in the doctrine, also, arise two consequences of vital import. The first is, that the Lord does not teach or lead man immediately.-does not teach him truths by internal revelation, or lead him by perceptible influx,-but teaches him mediately, and as of himself, through a written Word, and leads him secretly by means of his affections, again as if of himself. And the second is, that the Lord cannot purify man from evils immediately, but that every man can, as if of himself, shun evils from Divine power, if he plays earnestly to the Lord for it.
     Now these consequences, and the doctrine from which they arise, are of very wide application. In the first place, we can see that man should never wait passively for influx. The whole point is, as has been said, that the Lord never acts through man, but man acts as of himself from the Lord. And this means, simply, that the Lord's influx is always, and only, into man's effort. As man attempts to act, believing sincerely that the power will come from the Lord, the power flows into his very endeavor.

This law is very plainly illustrated by those miracles in which the Lord commanded a paralytic to rise up, or to stretch forth a withered arm. In all these instances the man had to attempt as of himself what he knew could not be done from self, believing, however, that the Lord would give him the power; and into his endeavor flowed a power which enabled him to obey, and which healed him. This is always the law, and it is of universal application.
     In just the same way, man should not look for any Divine guidance as a manifest experience in his life, either through perceptible influx moving him to one course or another, or as internal revelation in answer to player. He must not, in every situation, defer action until he has received a definite sign from the Divine Providence as to what he should do. Such signs are never given, and interiorly concealed in a looking for them is, indeed, a desire to evade responsibility by transferring it to the Lord. The doctrine stands clear, that in all things of his life and employment a man should think, act, and dispose as wisely as possible from his own prudence, while acknowledging that it is from the Lord; and that unless he does this, which is the very basis of his manhood, he cannot be led and disposed by the Divine Providence. Here also man must exercise the "as of himself" which is adjoined with him.
     But it is especially in reference to repentance and regeneration that the application of this doctrine is of most vital import. For we can readily see that while man cannot purify himself from evils, this cannot be done without his power and force being exercised as if they were his own. That is, man should, and must, remove evils in his external mind as from himself. In the resulting temptations, he must fight as of himself, while believing and acknowledging that both the power of combat and the victory are from the Lord. And thereafter he must do what is good, and think what is true, as from himself. Hence the positive teaching of the Writings, that man can, and should, reform and regenerate himself as from himself; acknowledging from the heart that his regeneration is entirely from the Lord.
     All these teachings mean exactly what they say. It is no use for a man merely to lament his evils, to pray passionately to the Lord to make him better, or to fold his hands and await the day when some higher, irresistible force will miraculously change his life.

As the Writings observe, this is just as foolish as for a servant for whom soap, water, and a towel have been provided to ask his master to wash him, when he has full use of his hands. (T. 331e.) All the means of purification, of regeneration, have been provided by the Lord, and from Him man has the will and the power to use them as of himself; therefore it is intended that man should use the Lord's gifts and endowments as his own, and so be purified.
Thus man must go to the Word, both privately and through the instruction of the church and learn what things are evils and sins. He must then examine himself, and seek to discover his own particular evils. Having done so, he must track down by sustained reflection the various stimuli that excite those evils, and then work out ways and means of avoiding their influence: and when avoidance is impossible, he must fight exactly as if he had the power to conquer-as he has, if he believes the Lord gives it to him. And when evil has been overcome man must not look for the Lord to show him what is good, and how to do it, in any other way than through his reading and study of the Word, and his active thought as to how its teachings are to be applied.
There is, within all these teachings, a universal law-the law that what is animated by the Lord with man is that which appears as if it were of the man himself. Indeed, the more closely man is conjoined to the Lord, the more does he appear to himself as if he were his own. This follows from the nature of the image and likeness of God in man and from the fact that the more closely man is conjoined with the Lord the more perfectly is that image and likeness in him. Goods are constantly of the Lord with man; and as this is acknowledged. He grants that they appear as man s own;- an appearance made possible by the fact that, when man so believes, he is the instrumental, and the Lord the primary cause, which two appear before him as one. Yet it is an eternal verity that man first truly lives when he perceives that all is from the Lord; when, while acting according to the appearance, he sees, and acknowledges as truth, that "a man can receive nothing, except it be given him from heaven."

UNIVERSITY 1946

UNIVERSITY Rev. F. E. GYLLENHAAL 1946

     A Means of the Growth of the Church.

     (Address at School Jubilee, Glenview, June 19, 1945.)

Pastor Acton and Friends:

     How shall I interpret the title of the subject assigned to me,-"The Growth of the Church Through the University"? I cannot be certain what Pastor Acton means by it, reasoning only from the words of the title, and there was no opportunity to talk the subject over with him. Probably we are in close agreement as to its meanings. At any rate. I can but give you my own interpretations.
     The Church is the whole New Church, but in particular the General Church. Its growth is to be both in internals and as to numbers. The University is "Our own Academy." and that which is meant by a university in general and in particular. That is, we should look for an internal development of the General Church, and for an increase of its membership, from the work of "Our own Academy," and for a similar growth of the whole New Church by similar means.
     The title probably was suggested by Swedenborg's sixth letter to Dr. Beyer. To the question by Dr. Beyer, "How soon a New Church may be expected?" Swedenborg replied: 'The Lord is preparing at this time a New Heaven of those who believe in Him, acknowledge Him as the true God of heaven and earth, and look to Him in their lives, which means to shun evil and do good: for from that heaven the New Jerusalem is to come down. See Revelation 21: 2. I daily see spirits and angels, from ten to twenty thousand, descending and ascending, and being set in order. By degrees, as that heaven is being formed, the New Church likewise begins and increases. The universities in Christendom are now first being instructed, whence bill come new ministers; for the new heaven has no influence over the old [clergy] who deem themselves too learned in the doctrine of justification by faith alone." (Written in Stockholm, February, 1767. Documents II, p. 261.)

     What did Swedenborg mean by his answer? Just what did he say? He said that the Lord was then preparing a New Heaven of those people from the Christian world who believed in Him; that as that heaven was being formed, the New Church on earth was beginning and increasing; and that the universities in Christendom were first being instructed, whence new ministers were to come. He added, in explanation of the last statement, that the New Heaven had no influence over the old ministers.
     Is Swedenborg's statement about the universities surprising? Did he mean that the New Church on earth would be begun by new or young ministers prepared in the universities of Christendom, by being instructed there in the Heavenly Doctrines of the New Jerusalem, and that then both the universities and the new ministers were the mediums of influence from the New Heaven? Did the New Church begin by the work of such new ministers, and was its increase for some time due to others following them, who likewise were prepared in the universities of Christendom?
     The history of the New Church shows that this was true to some extent, but we shall not present any part of that history now. However, in order to make our subject clear, two further questions must be answered. How were the universities instructed? Undoubtedly by the copies of the Writings freely given to them by Swedenborg. We know that Swedenborg presented copies of many of the Writings to many universities in Europe, and to many bishops and some others of the clergy, and doubtless they were read by some of the young divinity students. But was there ever any formal instruction in the Heavenly Doctrines by lectures in any university? I do not know of any, but it is possible that there was. However, we may be sure that no teachers or students ever were instructed apart from the books of the Writings.
     But, if what Swedenborg wrote to Dr. Beyer was not done in his time, nor in the years that have since elapsed, it may still be done. Though so-called Christendom now has little Christianity, it will remain with little change for a long time, or until the New Church is internally strong enough, and its membership sufficiently numerous, to take its place.

In the meantime, there will arise universities in it founded on the Heavenly Doctrines and producing new ministers to establish the Church. Our beloved Academy is only the first of many such universities Are we not fully convinced that the growth of the General Church has been through the Academy schools, and especially from the work of the "new ministers it has produced? Are we not equally convinced of the urgent need for higher or university education for the laity of the General Church?
     Why is a New Church university needed for both ministers and laymen? Because the Heavenly Doctrines are a universal theology, and the New Church is a universal church. Though the Writings can be understood by a simple good, uneducated man, his understanding of them is only very general and simple; and he could not minister to the needs of the increasingly sophisticated people of a developing society that is constantly extending the boundaries of knowledge. The Divine Truths of the Writings embrace all human knowledge, and forever will embrace all human knowledge. This is why a university is necessary to adapt and apply the Divine Truths to changing and increasing human needs and states, and to bring young men and women under their influence, discipline, and authority.
     But to understand still more clearly how the Church will grow through the university, we must know something about the origin of universities.
     University originally denoted any community or corporation regarded under its collective aspect. Now it denotes a body devoted to learning and education and has the additional words, "university of masters and scholars, or disciples." From the 14th century on, University was used with the exclusive meaning of a community of teachers and scholars, whose corporate existence had been recognized and sanctioned by civil or ecclesiastical authority, or by both.
     First, there were the cathedral and monastic schools which taught only what was supposed to be necessary for the education of the priest and in harmony with the aims of the monk. But these schools had to use pagan textbooks, because there were no others in existence. In passing, it may be remarked that the Academy schools have to use, for the most part, Old Church textbooks, or the pagan textbooks of the present day, because it has few of its own, and most of these relating only to Religion and Hebrew.

The pagan textbooks helped to give some freedom of thought within the narrow and dogmatic learning of the Church.
     The first Christian universities arose in the endeavor to provide instruction of a kind beyond the range of the monastic and cathedral schools. But they were controlled by the Church. The students were mostly mature men. The only branches of study at first were civil law and canon law. Later other faculties were added, such as medicine and philosophy, or the arts.
     In the United States the underlying principle in the earliest universities was mental, moral, and religious discipline, and these universities were founded by Christian denominations. Later Thomas Jefferson founded the University of Virginia as a State university. This was the beginning of universities devoted to broad academic work, free from ecclesiastical control, and tending to irreligious principles, that is, paganizing the young.
     As a result of the rapid increase of State universities, supported wholly or in part by State funds, the authority of religion in culture gradually lessened, or Christian influence was slowly eliminated from so-called Christian civilization, and sensual and scientific authority and influence were enthroned in its place. This was the inevitable result in a corrupt Church which had perverted all of its doctrines, and which was spiritually consummated. But it is no proof of the inability of a true religion and a living Church to supply adequate leadership and control in any progressive culture.
     In the former Christian Church, the Church produced the university. Then the university became a potent means of the Church's growth, both intellectually and numerically. Finally, most of the universities became independent of the Church, and weakened the Church by their paganism.
     How will it be in the New Church? Is it true now that the Church produces the university, or does the university produce the Church? The Church is the Lord's, and the Lord makes the Church. So the Church is first, and produces the men who produce universities, which are means by which the Church grows internally and numerically. This is the history of the Academy, and explains, I think, why it was first a Church. Though even now, seventy years after its founding, it is scarcely more than a university in potency, especially from the world's viewpoint, still it has been the means of making the General Church more distinctively New Church than any other New Church organization, and has also produced a more rapid increase in numbers than has ever been enjoyed by other bodies of the New Church.

     In a sense, the New Church, and every separate society or particular Church, is a true university, within the original and pure meaning of the word. Its Heavenly Doctrines in the Writings, being infinite Divine Truths, and adequate to explain and show in clear, bright light the qualities of every subject of learning and their applications to daily life, provide the higher education that makes a true university. True, the immediate purposes of all such priestly work are the worship of the Lord and regeneration, but this is the soul and the beginning of a new civilization and culture. This broader view of the Church as a university supports the position that the whole field of education belongs to the Church. However, the teaching of the Word and the Heavenly Doctrines in Divine worship and in various types of doctrinal classes, while safeguarding true freedom of thought and speech, and forming a true conscience by which the Lord can rule every man and lead him to heaven, is applied almost exclusively to the academic discussion of theology and of the spiritual world, and rightly so.
     There is need for universities having several departments or colleges-colleges of theology, education, arts, philosophy, science, medicine, law, music, and all the other subjects common to the universities of the world. Such universities should be distinctively New Church in their binding and governing authority, in their purposes and goal, in their textbooks and lectures. They should always be distinctively New Church in their staff of teachers. In the beginning, they should be only for New Church students. Some of them should always be only for New Church students.
     But there will be, eventually, opportunities for some universities, of the kind just noted, that will open their doors to all-comers who profess to seek the truth for truth's sake and for the proper service of mankind: that is, students who are not baptized New Church men and women. These universities will provide a forum for the free discussion of all subjects, of all the arts and sciences, of all philosophies and isms, of the past and the future, in the light of true principles set forth fearlessly, charitably, patiently, and clearly by teachers who themselves thoroughly believe them and completely order their lives from them and by them.

Higher education of this kind should have far greater influence over the minds of young men and women, ignorant of the New Church and its doctrines at the time of their entrance, than may more direct evangelization or missionary work; and so it should prove a potent means for the growth of the Church.
The growth of the Church through the university, therefore, will be through internal and external means, or through two types of New Church universities. The two will purify and stimulate each other by their co-operations. They will enable all the principles of the Heavenly Doctrines to flow down freely into truly corresponding ultimates in everything of human life and learning. They will recognize one authority, produce true order, and protect the freedom and rationality of all men. Out of them will go men and women well prepared, both spiritually and naturally, to do the work of the Church and of the world, filled with zeal and charity and faith.
Is this merely a Utopian idea? Admittedly none of us will live to see both types of New Church universities. Possibly not even our grandchildren will see other New Church universities, like the Academy, established in other places besides Bryn Athyn. But we can be certain that there are going to be many New Church universities, and that they will be among the most powerful means of the Church's internal and numerical growth. We can help make possible their establishment by our whole-hearted, enthusiastic, intelligent, and persistent support now of New Church education, of our Church schools, and of "Our own Academy" University.

ZIONIST MOVEMENT 1946

ZIONIST MOVEMENT Editor 1946

NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.

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THE GENERAL CHURCH OF THE NEW JERUSALEM
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     Palestine has been a continuing problem, and this has become acute in recent days, owing to the clash of interests between the Jews and the Arabs--the descendants of Isaac and the descendants of Ishmael. To a considerable extent the two races dwell together peaceably. the educated Arab speaking some Hebrew, and the educated Jew some Arabic. But the Arabs, who are Mohammedans, are unwilling to yield to a Jewish claim of priority under Scripture promise and prophecy. Jews have been permitted to buy portions of the land, which they have developed in a modern manner beyond what the Arabs, unaided by foreign money, have been able to do. And it is now proposed that many more Jews be granted a home in this, their ancient land-a humanitarian project made imperative by their post-war lot in Europe, and urgently promoted by the Zionist Movement. Some would establish a Jewish State in Palestine.
     We turn to the subject because, in the light of certain teachings in the Writings, there is a religious and ecclesiastical background which it would be well for New Churchmen to bear in mind in connection with the effort to reestablish the Jews in the Land of Canaan, which, in the Divine Providence, has been prevented hitherto.

     From the time of the destruction of Jerusalem by the Romans in the first century of the Christian era (70 AD.), the Jews have been a people without a country, scattered throughout the world, sojourners in many nations. But there have always been those among them who desired a repatriation in the land that was promised to Abraham and his posterity for a perpetual possession. This desire, persistent with some, has not been shared by all. It will be recalled that when the Jews were released from captivity in Babylon (535 B.C.) many preferred to remain where they had become prosperous. Not all "wept when they remembered Zion." And the same is true today. But among the more devout and orthodox there is a "longing for Zion" which spring from religious sentiments, and from a conviction that the Jewish people will yet enjoy a fulfillment of the ancient prophecies of a Messiah who was to establish them in the Land of Canaan. Even in the other world they retain this expectation, as we are told in the Writings:

     "More than others, the Jews do not know that they are in the spiritual world, but believe that they are still in the natural world. Wherefore they speak of the Messiah as they did in this world, saying that He will come with David, and will go before them with diadems and introduce them into the Land of Canaan, and that in the way, by lifting His rod. He will dry up the rivers which they will pass over; also that Christians, whom they call Gentiles, will then lay bold if the skirts of their garments and humbly ask to be allowed to accompany them . . . When these spirits are asked whether they believe that they also are to enter the Land of Canaan, they answer that they will then descend into it. When in is said that this land cannot possibly hold them all, they reply that it will then be enlarged. . . . " (Cont. L. J. 82.)

     The Zionist Movement, in its modern form, began fifty years ago (1896), and its aim is not religious, but charitable, seeking a relief of the Jews from persecution,-"the creation of a home Secured by public rights for those Jews who cannot or will not he assimilated by the country of their adoption." There has even been opposition to a religion is aim in connection with the movement. We read: "Ever since their dispersion, faithful orthodox Jews have found consolation in the religious hope that the promises of the ancient prophets will finally be realized, that the Messiah will appear to lead the children of Israel back to the Holy Land of their fathers. But the religious nature of this Messianic Zionism has been the ground for strong opposition on the part of leading Jews, who have denounced it as an attempt to forestall Divine Providence." (The New International Encyclopedia, under "Zionist Movement.")

In this they are in agreement with the teachings of the Writings on the subject. After the Advent of the Lord, the Jews were expelled from the Land of Canaan, never to return as a nation and a church, and this for providential reasons, which we shall presently note. Yet "the Messianic faith has led to many active attempts at repatriation. Thus Bar-Kokha (117-138 A.D.) based his all but successful revolt against the Romans on the Messianic prophecy, and at later periods a number of Pseudo-Messiahs were created by the restlessness or mysticism of their times, reacting upon the despair of the Jewish people." (Ibid.)
"Zion" is the Scriptural and poetic name for the whole land of Canaan or Palestine. Actually it was a hill or mountain in Jerusalem, which, after the capture of the city by David, became the place of the royal residence of the kings, the place of the temple, the center of government, worship, and national life. When David had carried the ark thither, and had erected the tabernacle there, Zion began to represent the inmost of the church and the celestial heaven. (A. E. 700:26; A. R. 612.) Thus a "Zionist" movement, in the full implications of the term, would mean a restoration of the Jewish Church in Palestine, with its temple worship on Mount Zion at Jerusalem. A central feature of this worship-the burnt offerings upon the brazen altar-can be performed in no other place (A. C. 4288:4), and was therefore terminated when the Romans destroyed the temple, leaving "not one stone upon another." According to the prediction in Daniel 9: 27, the "sacrifice and oblation ceased" when the Lord had come, whose passion was foreshadowed and represented in the sacrificial offering: for "the image vanishes when the effigy itself appears." (A. C. 4904.) Then the Jewish representative ritual was abrogated for the Christian Church, and the burnt offerings abolished, never to be resumed. In the Jewish Church they had been merely representative, and if they had continued after the Advent, when the Lord revealed their internal significance, they would have been not only idolatrous, but grievously profane, when performed by those who hated the Messiah and put Him to death.

     The Land of Canaan, from creation, was peculiarly representative of the Divine and heaven. As the central place of the earlier churches, it was truly representative of the spiritual states of its inhabitants. Because of the ultimate power of correspondence, this land was given to the Sons of Israel as the descendants of Abraham, that the mere form of a church might be instituted with them, but this did not take place until they had become wholly vastated of any spiritual worship of the Lord. (A. C. 4289, 6589:3.) More than any people they could be in a holy external apart from any internal. And so they wore exempt from that mingling which is profanation in its worst form. But this would not he the case after internal things had been revealed at the Advent, on which account their representative worship at Jerusalem was brought to an end.
     Now, among the places in the land, which had been peculiarly significative from ancient times, was the rock upon Zion where the temple was built by Solomon, and where the sacrificial offerings Were made. It was the scene of the intended sacrifice of Isaac by Abraham, and of David's atonement for the sin of numbering the people. (II Samuel 24: 18-25.) Concerning this we read:
     Abraham was commanded to go into the land of Moriah, and to offer Isaac for a burnt offering upon one of the mountains there. (Genesis 22.) "This land was a place of temptation. In that land Was Jerusalem, where the Lord Himself sustained the last temptation, as may be evident from this, that David built an altar in Mount Moriah, and there the temple was afterwards erected by Solomon. . . . For the altar upon which the burnt offerings and sacrifices were made was the principal representative of the Lord, and afterwards the temple itself. Therefore 'Jesus said, Destroy this temple, and in three days I will build it up; He spake of the temple of His body.'" (A. C. 2775, 2777.)
     In the Lord's Providence this place is now occupied by a Mohammedan mosque,-the Mosque of Omar-thus preventing both Jews and Christians from initiating any idolatrous worship there. The Emperor Julian, in 361 AT)., gave the Jews permission to rebuild their temple, but the brevity of his reign prevented the carrying out of this project. The Mosque of Omar was erected upon the temple site about 700 AD., and contains the Sacred Rock, formerly looked upon by Jews as the scene of the intended sacrifice of Isaac.

Except for two intervals in the period of the Crusades, it has remained in the possession of the Moslems. The significance of this fact is manifest from the following teachings of the Writings:

     "The Mohammedan Religion was raised up by the Divine Providence of the Lord to destroy the idolatries of many nations. Before that the worship of idols was common throughout the world. The reason was, that the churches before the Advent of the Lord were all representative churches. Such also was the Israelitish Church; the sacrifices and all things belonging to the temple at Jerusalem were representative. . . . That all these idolatries might be extirpated, it came to pass of the Divine Providence of the Lord that a new religion accommodated to the genius of the Orientals was begun in which there should be something from both Testaments of the Word, and which should teach that the Lord came into the world, and that He was the Greatest Prophet, the Wisest of all, and the Son of God. This was done by means of Mohammed, from whom that religion had been called the Mohammedan Religion." (D. P. 255)
     "As the posterity of Jacob were most prone to idolatrous things, they were forbidden to erect pillars, and also to have groves, and even to hold worship upon mountains and huh- but they were to be congregated to one place, where the ark was, and afterwards where the temple was, thus to Jerusalem. Otherwise each family would have had its own externals and idols that they would have worshiped, and consequently a representative of a church could not have been instituted with that nation." (A. C. 4580:2.) "They were restricted to what was common to all, namely, to the mountain where Jerusalem was, and at last where Zion was. (A. C. 4288:4.)
     "As soon as the Lord came into the world, and revealed Himself, and taught love to and faith in Himself, then the Jewish nation, on hearing those things, began to deny them, and thus could no longer be kept in such ignorance as before. Therefore they were then driven out of the Land of Canaan, lest they should defile and profane internal things by denial in that Land, where all places, from the most ancient times, had become representative of those things which relate to heaven and the church." (A. C. 10500. See A. C. 2180, 5136. 6516.)
     "From many passages in the Word, even Christians believe that the Jewish nation will be chosen again and introduced into the Land of Canaan, although they know that that nation expects the Messiah who will introduce them, and yet are aware that this expectation is vain. . . . From all this it is manifest that the Israelitish and Jewish nation was not chosen, and that still less will they be chosen, also that there was not anything of the church with them, neither could be, but only a representative of it; and that its preservation to this day was for the sake of the Old Testament." (A. C. 7051; see also 4847e; A.R. 433:27.)
     "Because, at this day as formerly, the Jews account as holy the rituals which may be observed outside of Jerusalem, and also have a holy veneration for the Word of the Old Testament, and inasmuch as it was foreseen that Christians would almost totally reject that Word, therefore that nation has been preserved" (A. C. 3479)

"Lest the Word should be destroyed, it was provided by the Lord that the Jewish nation, which has the Word of the Old Testament in its original tongue, should survive and dwell dispersed throughout a great part of the earth. . . . The reading of the Word by them communicates with certain heavens; for the correspondences communicate, whatever be the quality of the person who reads, if only he acknowledge than the Word is Divine. This is so at the present day, even as of old; for when the Jews adore as divinities Moses, Abraham Isaac and Jacob, David, Elias, and other persons mentioned in the Word, then the heavens perceive the Lord instead of those persons without being aware of the person in the world from whom proceeds that holy of worship" (De Verbo XXI.)
SOUTH AFRICAN MISSION 1946

SOUTH AFRICAN MISSION F. W. ELPHICK 1946

     New Church Day, 1945.

     Basutoland.

     Quthing-The Rev. Jonas Motsi reports that his Society celebrated the 19th of June with a Service, including the administration of the Holy Supper. He also delivered an Address, entitled "God the Creator." About 120 people attended, including one of the Sub-Chiefs.
     The question of a site for our Mission in the Quthing district has also been considered, but the matter has been postponed until the Chief concerned returns from war duties.

     Natal.

     Durban.-On Sunday, June 24, a Service was held at the Mayville Mission at 11.30 am., conducted by the Rev. F. W. Elphick and the Rev. Moffat B. Mcanyana. The congregation numbered 37; communicants 24. This included visitors from Verulam. The discourse was given by the Rev. F. W. Elphick, and dealt with the place and use of the New Church, the theme being based upon Daniel 2: 35 concerning "the stone that smote the image." During the Service the Rite of Confirmation was performed for Miss Gladys B. Mcanyana, a daughter of the Rev. M. B. Mcanyana.
     Hambrook, Ladysmith.-In a letter to the Superintendent, dated July 12, the Rev. S. E Butelezi stated that the Rev. and Mrs. Johannes Lunga, from our Mission at Kalabasi, arrived on Friday, the 15th. On Sunday, June 17, the morning was devoted to worship, the attendance, including children, being 107. The sermon was given by the Rev. Lunga, and dealt with the subject of the Church amongst the Gentiles. The Holy Supper was administered by the Rev. S. E. Butelezi.

     On Sunday afternoon an address was given for the children, there being present 25 children of New Church Faith. The address by the Rev. Butelezi was so arranged as to allow the speaker "50 per cent labor and the children 50 per cent labor." We are informed that it was very interesting to hear the children working their share in the address." Ibis was followed by songs prepared by the children under the direction of Mr. Abel Vilakazi, one of our members from Johannesburg. The proceedings terminated with the singing of the refrain, "June Nineteenth Forever." After tea, and during the evening addresses were given to the adults by Mr. Vilakazi and Teacher P. S. Butelezi. The attendance was only 40, the weather being cold. The celebrations closed at 11.30 p.m.
     Kalabazi-Danohauser.-Here the "19th" was celebrated on Sunday, July 1st, the Rev. and Mrs. S. E. Butelezi and members from Hambrook being present, "although traveling was more costly than had been anticipated." The proceedings included Communion, and the Rite of Confirmation was administered for Miss F. Lunga. In the evening the Rev. Lunga gave an address concerning The Consummation of the Age," which was followed by a second address, entitled "The Coming of the Son of Man," by the Rev. S. Butelezi. After musical items the programme closed at 10.30 p.m.
     Macabazini-Deepdale.-"June 19th was celebrated on the 17th of June. As the community could not meet during the week, it was decided to choose this Sunday as the nearest to New Church Day. The Rev. B. Nzimande preached on the text of Matthew 24: 30, covering the main doctrines dealing with the event. There was the Holy Supper aster the sermon, the communicants numbering 14. There was one Baptism-Lawrence Duma, aged 10 years. The attendance was 50. Many from different denominations attended. In spite of war conditions, the Society managed to provide a delicious feast. There were speeches and singing after the service. The atmosphere that ruled throughout was one that will take long to forget-B. I. NZIMANDE.

     Transvaal.

     Alexandra Township-Johannesburg.-The Rev. Timothy Marshinini reported that the 19th of June was celebrated on June 24th, with an attendance of 87. The day was greatly enjoyed, and many of the members had dinner together. The address dealt with the First Church, called "Adam," and the last Church, called "The New Church, or New Jerusalem." Speeches were made on this subject, and "singing took place up to sunset with great joy."
     F. W. ELPHICK.

Church News 1946

Church News Various 1946

     Announcements
     TORONTO, CANADA.

     A Happy New Year to you, each and every one! May 1946 prove to be a year in which this turbulent world will find a measure of peace and tranquillity!
     The Toronto Society was honored by the episcopal visit of Bishop de Charms for a too brief two days in October As always it was inspirational to all who attended the meetings. The Bishop's Address was entitled "The Vision of God," and brought in the timely topic of the atomic bomb. At a well-attended and most enjoyable Thanksgiving Banquet he dwelt upon the subject of Assemblies. and announced the General Assembly to be held in Bryn Athyn next June. The Bishop also spoke of the resignation of our Pastor and the calling of a new leader for the Olivet Society His well chosen words expressed our deep regret and our appreciation of Mr. Gyllenhaal's work, and aimed to guide the society in the forthcoming action with regard to a successor
     Mrs. de Charms was a very welcome guest for a week. We always enjoy her gay companionship.
     Next July the Olivet Society will find itself under the leadership of a new pastor, but whoever he may be, and however fine he may prove himself, he wilt not supplant in our affections our present pastor, the Rev F. E. Gyllenhaal. To say that we are sorry he is leaving us is inadequate For seventeen years he has worked all of his waking hours, with all his heart, for the good of the Olivet Society, with the result that there is a thriving and happy group of people in Toronto. In a New Church society a pastor is expected to "play many parts." He is asked no be a theologian, a teacher, a diplomat, a social light, a "high brow" and a "low brow," and an all round good sport; also a lover of children, of young people, old people, and those in between. Our pastor has been all of these l What more can we say? Just this,-that wherever Mr. Gyllenhaal goes from here, may he enjoy a full measure of happiness!
     Almost, but not quite, we are becoming accustomed no seeing the soldier boys home and in civilian clothing. It is a real joy to report that Thomas Fountain, Arthur Fountain, Haydn John, and Robert Anderson may now be entitled "Mister." It is strange that this common title should come no have such a pheasant ring in the ear. Several stag parties and one "mixed" party officially welcomed them home.
     Two new babies are very good news. One of these is in Toronto, the other in Montreal Jennifer is the small daughter of Mr. and Mrs. Robert Scott (nee Gladys Carter), and the Montrealer is the son of Mr. and Mrs. Horace Snyder (nee Margaret Rundahl).
     On November 11th a special Remembrance Day service was held, during which Mr. Gyllenhaal preached an inspired sermon on "Remembrance." Every church in this city held a Remembrance Day service, but we are sure that none had the quality and depth of the one held at the Olivet Church of the New Jerusalem
     November 23d marked the anniversary of the dedication of our remodeled and enlarged church building in Parkdale.

Our pastor delivered a particularly fine sermon on "I did bear you on eagle's wings," at the close of which he recalled that it is "not the bricks but the uses" which are dedicated to the Lord, and voiced a brief reminiscence of the pleasures, sorrows, joys and inspirations we have felt within these, our church walls, with a plea that our lives be rededicated to faith, charity, and use in the Lord's Church.
     Many visitors have come and gone, leaving in their trail links with other societies and friendly memories, without which life could he dull and of smell account.
     VERA CRAIGIE.

     PHILADELPHIA, PA.

     The recent lack of news notes from the Advent Church has not been due to any lack of events. Several new uses have been undertaken this year, which should be recorded.
     Sunday services have been maintained, being held three Sundays each month, and sometimes four, at the Presser Building 1714 Chestnut Street. During the past year the members have had the pleasure of listening to several visiting ministers-the Revs. Hugo Lj. Odhner, William Whitehead, Emil Cronlund, and Karl Alden. We were also favored with a visit from Bishop de Charms on a Saturday evening in June. After a supper served at the E. A. Carrolls' he gave us a talk on the subject of "Charity." He also preached ad the service the following day. The pastor's sermons in the past year have centered largely around the two subjects of The New Church' and "The Miracles of the Lord."
     A successful group of doctrinal classes last year dealt with the basic doctrines of the New Church, and out of that series has come this year a sustained discussion of the subject of the spiritual world.
     The joint meetings of the West and North Philadelphia groups, in addition to their social use, have been devoted to a series of talks by the pastor on the History of New Church Education beginning with the pioneer attempts in England and the United States.
     The new endeavors this year has been in the direction of the instruction of the children. For the older ones, about the age of 12, a special religion class has been starred, meeting weekly at the home of the W. H. Furrys on Wednesday afternoons. As a basis for the instruction, the Rev. Hugo Odhner's catechism, First Elements of the True Christian Religion, is being used. In addition, the children are learning some of the church songs from the Social Song Book, in order to familiarize them with the songs they will later use in the social and educational life of the church. They have been quite interested, also, in locating on the map the places where other New Churchmen and their children reside. There are six children in this group: Billy Kingdon, Ann Carroll, Beatrice Sharp, Emily Lou and John Soderberg, and Robert Furry.
     The younger children are being instructed by Mrs. Kostas (Caryl Wells), this being done at the time at our Sunday services. This group includes Kent and Joanne Queman, Richard Gloster, and some five-year olds who will be mentioned later.
     Several of our young folk also attend school in Bryn Athyn: Joanne and Gretchen Walter. Beverly and Marcella Williamson, and Charles Burton being in the Elementary School; Stella Buckle in the Girls Seminary, and Albert Thompson in the Boys Academy.
     Although it is not officially connected with our society, these news notes would not be complete without mentioning the kindergarten which was begun this year by the pastor. Conducted very capably by Miss Margaret Wilde, it is held at the pastor's home three afternoons a week, from 2:20 to 4:30 o'clock. We have great hopes for this endeavor. And we can report that, to date, the parents are unanimously enthusiastic over the results, and that the children look forward to every session. There are five children attending: Judy Renn, Faith Queman, Nancy Dawson, Anthony Walter, and Michael Rich.

     The Ladies Guild this year has chosen to dispense with monthly meetings partly in order not to detract from other activities, but the Guild will meet occasionally when it is necessary to transact business. Mrs. J. Garrett Renn was elected chairman this year
     After a brief hiatus during the summer, our local Chapter of the Sons of the Academy reconvened under the chairmanship of Mr. John Walter. Mr. William Westacott remained in office as secretary-treasurer, which office he has filled so faithfully and conscientiously. For the December meeting an oyster roast and dart contest is being ambitiously projected.
     This account cannot be concluded without mentioning a truly remarkable fact-that during the past year five babies have been added to our cradle roll: Judy Gloster, Kristin Williamson, Elizabeth Walter, Kenneth Renn, and Matthew Rich.
     MORLEY D. RICH.

     COLCHESTER, ENGLAND.

     November 13, 1945.-The summer term of our day school closed with a tea and a program which included a play given by the children. "Sing a Song of Sixpence," recitations, singing, and the awarding of prizes. The older scholars also presented a play, "Pamela's Party," and these young folk certainly showed talent. Mrs. Viola Ridgway then gave a talk on South Africa, illustrated with pictures and some work shone by the natives, and the Ridgway family sang the National Anthems in the native tongue. This was all most interesting, and we much appreciated Mrs. Ridgway's contribution.
     In September the doctrinal classes, followed by singing practice, were resumed, and the subject taken up is the work on The Earths in the Universe. The attendance has increased since the blackouts ended. Classes for the young people were also resumed in September.
     Our Victory Social in October was held during Colchester's Thanksgiving Week in connection with the National Savings Campaign. The social committee arranged a tea for all, including the children, followed by a program that featured games, songs, recitations, and plays, these being contributed by the young and the not so young. It was a very happy time, and a most successful venture. Our thanksgiving offerings were invested in the Next Building Fund.
     On the first Sunday in October we held our Harvest Festival, the chancel being decorated with flowers and fruit. During the service the pastor addressed the children and received their offerings. It was a very impressive occasion
     During a recent Sunday service Mr. Alvin Motum made his Confession of Faith. And the twin sons of Mr. and Mrs. Henry Wallace Glover (Ruth Pryke) have been baptized, receiving a great welcome in the society.
     EDITH M. BOOZER.

     BALTIMORE-WASHINGTON.

     A very successful joint assembly of the Arbutus Circle and the Washington Society was held on November 23-25. Bishop de Charms presiding. On Friday a doctrinal class was held in Washington and on Saturday. Bishops de Charms and Acton journeyed to Baltimore, where Bishop de Charms conducted a class at the home of Dr. Roscoe L. Coffin, this being very well attended and much appreciated.
     On Sunday the numbers of both groups gathered for worship in the Arbutus Chapel. Bishop de Charms delivering an inspiring sermon to a congregation of 48 persons. In the afternoon a banquet was held in a nearby restaurant, with speeches by Bishop Acton and Mr. Rowland Trimble, interspersed with much singing of Academy songs; and all left for home feeling greatly inspired and ready for a greater year in 1946
     CHARLES G. UMBERGER.

MANNA 1946

     From "The Word Explained."

     7005. When the dew cane down upon the camp in the night, the manna came down upon it. (Numbers 11: 9.) That it came down in the night signifies that it came down when man was ignorant of it, as God Messiah says: "The wind bloweth where it willeth, and it is not known whence it cometh and whither it bloweth." Look up the words [John 3: 8.]) This signifies that it was by night, when the man is sleeping. Dew falls in the morning, about the first dawn when man is in a sleep next to wakefulness, and usually wakes up. Dew signifies the heavenly blessing, which comes down about the time of first wakefulness. Thus upon the dew came down the manna, that is, the love of God Messiah:
     7006. That such is the signification of these words has been revealed to me in a marvelous manner. Without revelation, such words can never be understood. It was dictated in my thought, but in a marvelous manner, and my thought was led to the understanding of these words, and the idea was held fixed on each word, being so held, as it were, by a heavenly force. Thus this revelation was effected sensibly. As to other kinds of revelations, of which there are many, these will be spoken of elsewhere. God Messiah granting. Revelation is also effected in a different way when the thought is manifestly enlightened by a certain light, and the writing is so led that not the least word can be written in any other way. But sometimes this was done insensibly, and sometimes so sensible that the finger was led to the writing by a superior force, so that if it wished to write something else it could never do so. And this was done not only with an adjoined perception of the subject, nay, and also-and this has happened once or twice with some variety-without perception, so that I did not know the series of things until after it had been written: but this was extremely rare, and was merely for the sake of information that revelations have been made in this way also. Those papers, however, were deleted, because God Messiah did not will that it be done in this way. Nor was it permitted to dictate anything viva voce, even though, for so long a time, speech has been had with me viva voce almost continually; but when the writing was being done, they were silent. These matters, God Messiah granting, will be spoken of more fully elsewhere, in order that men may know how it was with revelations of old in the primitive church, then in the representative, and finally in the symbolic church; so that they can thereby acknowledge that there is not a single jot in the Books of Moses, of the Prophets, and of David, that was not inspired: and thus that heavenly things are deeply contained under the forms of natural things, which are the letters whereby they are expressed.
     [English Version, Vol. VII; Latin, Vol. IV. nos. 7166. 7167.]

GENERAL ASSEMBLY 1946

GENERAL ASSEMBLY GEORGE DE CHARMS 1946

Announcements

     The Eighteenth General Assembly of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa, from Saturday, June 15, to Wednesday, June 19, 1946, inclusive. Applications for reservations should be addressed to The Assembly Committee, Bryn Athyn, Pa. The Program will be announced in later issues of New Church Life.
     GEORGE DE CHARMS.
          Bishop
COUNCIL MEETINGS 1946

COUNCIL MEETINGS GEORGE DE CHARMS 1946

     Because of the General Assembly, the Annual Council Meetings usually scheduled for April will be omitted in 1946. There will, however, be 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, Pa.
     GEORGE DE CHARMS.
          Bishop
WESTERN STATES 1946

WESTERN STATES 1946

In February the Rev. Harold C. Cranch, pastor of Sharon Church, Chicago, will go on a tour 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.

SEED THAT FELL UPON STONY PLACES 1946

SEED THAT FELL UPON STONY PLACES Rev. KARL R. ALDEN 1946

NEW CHURCH LIFE
VOL. LXVI
FEBRUARY, 1946
No. 2
     "Some seeds fell upon stony places, where they had not much earth; and forthwith they sprung up, because they had no deepness of earth: and when the sun was up, they were scorched; and because they had no root, they withered away." (Matthew 13: 5, 6.)

     In this parable it is the Lord Jesus Christ who is described as sowing the seed. The seed He sows is His Word, and human hearts art the ground in which it is sown. This seed is received in six different ways by men, three of these being evil, and three good; and that which determines the kind of reception has to do with the roots which the seed is permitted to put forth.
     in the first instance the seed fell by the wayside, and because of the hard, packed-down condition of the soil, it could insert no root whatsoever. Seed of this kind the Lord likened to truths that indeed come into the mind, but are not understood. Such truths the wicked one catcheth away and they bear no fruit.
     The second place where the seed fell was upon stony ground, which was covered with a thin film of earth. Here the seed sprung up rapidly because of the very thinness of the layer of soil in which it lodged. But soon the root would be frustrated in its downward push; and when the sun was up, it was scorched; and because it had no root, it withered away.
     The third resting place for the seed was among the thorns. Here was good ground, and the seed could push forth its roots downward, and its stalk upward, but the difficulty was that it was not alone; thorns also had found this good ground, and their broad roots were ever pressing in upon the tender roots of the good seed.

"Cares of this world, and the deceitfulness of riches," these thorns were called, and they pressed in upon the roots of the good seed until at last it was choked. In these modes of rejecting the truth we see pictured the origin of the hells.
     On the other hand, the reception of truth by those who will form the heavens is described by seed falling into good ground. This good ground represents the affection of truth for its own sake. This also is divided into three degrees. For some brought forth a hundredfold, representing those who regenerate to the celestial degree and form the inmost heaven,-men and women who make complete use of the tender affections for truth implanted in them in their infancy and childhood,-affections which are called "remains," and which are signified by the number ten; and when this is taken ten times to make a hundredfold, it signifies acquiring by their life the "good of heaven to the full." (A. C. 4400.) Thus they represent those who regenerate to the celestial degree.
     But those who bring forth sixty-fold are the men and women who form the spiritual heaven. The number sixty signifies "a full time and state as to the implantation of truth"; for sixty is composed of ten times six, and ten signifies "remains" and six "combat." (A. E. 684:37.)
     The reception, however, which produces only thirtyfold represents those who form the natural heaven; for we are taught that "thirty" in the Parable of the Sower "signifies a little result, and that he had labored but little." Still, because of that little, he is able to come into the outmost of heaven and abide in its natural kingdom.
     Here, then, is the image of the growth of the heavens, not all alike, yet each utilizing the good ground to produce a measure of fruit; some more, some less, just as the celestial can be said to receive more fully of the Divine than the spiritual, and the spiritual, in their turn, to receive more fully' than the natural.
     When the Lord spoke these words, He was a living example of the truths that fell from His lips. He had been in the house when some had come to Him and said, "Master, Thy mother and Thy brethren stand without desiring to speak with Thee." But "He stretched forth His hand toward His disciples, and said, Behold my mother
and my brethren!"-thus teaching that as to His Divine Human He was born of God, and not of Mary.

"Then He went out by the seaside, and great multitudes followed Him, so that He went into a ship and sat, and the whole multitude stood on the shore." Having thus denied Mary, He asserted the Divine Human; and it was from the Divine Human that He taught the multitude. And His gracious words fell upon the minds of those before Him, even as the seed of the sower fell upon the ground.

     * * * *

     Amid this general setting and background, let us deal more particularly with the seed that fell upon stony places, which, "when the sun was up, was scorched, and because it had no root, it withered away."
     It is a fact that seed which falls upon a stony surface, which is lightly covered with soil, will spring up more quickly than will the seed which falls into deep, rich earth. The reason for this is, that the rock receives and stores up considerable heat during the day, and when at night the seed is moistened by dew, and warmed by this stored up heat, it germinates rapidly. And so it makes an early showing, but lacks roots, and when the sun is up, it is scorched, and because it has no roots, it withers away.
     In the world today there is much morality that is like this reception of the seed,-people who are good for the sake of being good, but who have no deep religious conviction behind their goodness; for it is commonly believed that, anyone can be good. The fallacy of this belief is not made manifest until the stress of life brings pressure on the individual. Perhaps it is the hot passions of his own self-love that brings the judgment. He will be "scorched," and because he has no roots in the truths of Revelation, he will "wither away. For good unconjoined to truth, good which has no roots that enter deeply into the spiritual mind, cannot stand the burning heat of self-love. Such states are like the seed that fell upon the stony places. "When the sun was up, it was scorched, and because it had no root, it withered away."
     In explaining the spiritual meaning of the seed that fell upon stony places where it had not much earth, the Writings have the following to sax': "'Seeds' signify the truths from the Word, that is, the truths man receives from the Lord: for it is afterward said that it is the Son of man that soweth.

'Stony places' signify an historical faith, which is another's faith in ones self, which is believing a thing to be true, not because one sees it in himself, but because another in whom he has confidence has said it. 'Earth' signifies spiritual good, because this receives truths as soil receives seeds; the 'sun's rising' here signifies the love of self; and to be 'scorched,' and to 'wither away,' signifies to be adulterated and to perish. This makes clear what is signified by these words of the Lord in series, namely, that the truths which are implanted from infancy from the Word or from preaching, when man begins to think from himself, are adulterated, and perish by lusts from the love of self. All things in the Word are indeed truths, but they are adulterated by the ideas of thought concerning them, and by the way they are applied; consequently, truths with such persons are not truths except in respect to the mere utterance of them. This is so because all the life of truth is from spiritual good, and spiritual good has its seat in the higher or interior mind, which is called the spiritual mind. This mind cannot be opened with those who are in the love of self, for in everything they look to self. If they lift their eyes to heaven, still the thought of their spirit is held in the consideration of self; and from the fire of its own glory it incites the external and corporeal sensual things, which have been taught from childhood, to the imitation of such things as belong to the spiritual man." (A. E. 401:35.)
The failure in this instance is not due to the seed, but it is due to the affection which receives that seed,-the affection represented by the thin layer of soil above the stony subsoil. What is the love that conceals so deadly an enemy to the growth of the church? It is the love of glory, the love of reputation, the love of honor. Fired by these loves, one may seize upon the truths of the Word, and with utmost zeal bring forth works which appear before men to be the fruits of genuine New Churchmanship. Because of the power and urgency of the love of self, this may grow more rapidly than the seed received into good soil, and before the eyes of men it will at first appear the same. Yet inwardly it is an historical or traditional faith. That is, it is a faith, which another has taught us-a faith we have never seen for ourselves from the truths of the Word.
The only' thing that can receive truth is some affection. Where there is no affection, the truth is like the seed that fell by the wayside. It never even commences to grow, but is soon dissipated by vain thoughts and foolish notions.

     * * * *

     The subject of the seed falling on stony places becomes particularly interesting to us who are interested in New Church education, because it reveals the limitations of historical faith. And all that one generation can give to another generation is an historical faith. Were it not so, one generation could predestine the generation that follows, but this the Lord will not permit: for He guards the gift of self-determination more sacredly than He guards any other gift. Above everything that heredity and environment and education can do for the external mind sits enthroned in the internal mind the man himself: and he is free to make an historical faith his own, or he is free to depart from it. No one else can determine this choice: no one can rob the man of the responsibility of making it for himself. Man's life on this plane is secret, invisible to the eye of his neighbor, known only to himself and to the Lord; it is the root that lies concealed below the ground.
     When the seed is sown, men see the green shoots springing from the ground, but what is happening below the ground is kept secret from them. It may be that the roots are deep, or it may be that they are shallow: time alone can tell. Far if the seed of truth which has commenced to grow reveals the man's evils to him, and he is unwilling to shun the evils so revealed as sins against God, then he becomes angry at the truth, and is smitten by the heat of that anger, as the wheat that has no root is scorched by the blazing sun: and because it has no root in the affection of truth, it withers away.
     All who have been brought up in the church have received an historical faith. All are tempted to appear to be what they are not. All are tempted to receive the seed of our doctrine into shallow ground, where it may produce a luxuriant and fine appearance, springing up more quickly than the deep-rooted seed, yet having the terrible, unseen tragedy lurking within,-the tragedy of rootlessness. "Yet hath he not root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the Word, by and by he is offended. It is for us to determine the quality of our faith: and the quality of faith is always determined by the quality of the love that inspires that faith.

If faith springs from the love of self, it can only lead to blindness; it can only end in disaster. But if faith is from the love of truth for its own sake, no matter how small it may be in its beginning, it is destined to grow, it is destined to send down roots into the deep subsoil where runs the "living water." In the outset it may be like a grain of mustard seed, which is the smallest of all herbs, but in the end it will become a tree in whose branches the fowls of the heaven may dwell.

     *     *     *     *

     To the farmer the Lord gives the soil, but he asks him to till that soil, and to prepare it for the reception of the seed. The miracle of growth the Lord accomplishes: yet has He set to man a task, and the harvest will depend upon what man does about his responsibility. So it is with spiritual growth. The Lord gives the truth, and He also creates every affection for truth, but to man He gives the task of so preparing his mind and heart that they may become forms of the affection of truth. For the Writings clearly teach us that man is never instructed by truths, but by the affection of truth. Let us hear the words of the Writings:
     "By truths no one is ever instructed, but by the affections of truth. Truths without affection flow indeed into the ear like sound, but they do not enter into the memory; what causes them to enter into the memory, and to remain therein, is affection. For the good of affection is like ground wherein truths as seeds are inseminated; but such as the ground is, that is, such as the affection is, such is the produce of what is inseminated. The end or use dictates what is the quality of the ground, or the quality of the affection, thus the quality of the produce of what is inseminated; or, if you would rather express it so, love itself dictates, for love is the end and use in all things, inasmuch as nothing is accounted as end and use but what is loved." (A. C. 3066.)
     Thus the ground, which receives the seed, is the affection of man's mind. The state of mind represented by the "wayside" is typical of the state in which there is no affection whatever for spiritual truth. The seed may indeed be sown, but there it lies, a prey' to the first false thought that wings its way' through the mind-not loved, not understood, and therefore easily snatched away by the wicked one.

     In the case of the seed sown upon "stony ground," the only affection discernible is the love of self. And, lurking behind the shield of an historical faith, we retain our outward respectability; while in the internal man no evil is rebuked.
     In the case of the seed sown among "thorns," the ground was evidently good, but the affection of truth was put into competition with the affection for evil. Such persons are they who are intrigued by the truth, but who do not let the truth purify their lives. In the end the unshunned evils completely destroy their affection of truth.

     *      *      *      *

     How, then, may we receive seed into good ground? How can we be gifted with the affection of truth from the Lord? How can we develop a root that shall strike into ever deeper and more fruitful soil?
     The Writings give us a clear answer to this question. Man cannot create new loves for spiritual things in his heart, but he can, as of himself, shun evils as sins against God. Just as the farmer can prepare his field, so man can prepare his mind. And as man shuns an evil as a sin against God, the Lord fills his heart with the love of that good which is opposite to the evil shunned. So it is that, when a man shuns the lust of murder, with its affections of anger, hatred, and envy, and those lusts are removed from the heart, their place is taken by an ever deeper love of the neighbor. Again, as man shuns the lusts of adultery, and the joining of the evil with the false, the Lord endows him with a love for the marriage of good and truth, which is the inmost essence of conjugial love. As he shuns the evil of theft, with its handmaiden covetousness-shuns it as a sin against God,-then the Lord fills his heart with a love for sincerity, and his mind comes into contentment with his own lot. As he shuns all false witness and lying as a sin against God, then the ground of his mind is formed into a great affection of truth.
     It is in this way alone that the Lord gifts man with new and living affections. These affections are like roots which have the power to penetrate ever more deeply into the kingdom of God. In the true word spoken by man's mouth, and in the good deed done by his hands, there is life from the spiritual. But the root does not stop with the spiritual, for the spiritual cannot live from itself, any more than the natural can live from itself.

The spiritual, in its turn, lives from the celestial; thus the root goes back to the celestial. And as the celestial is dependent for life upon the Lord Himself, so the root of the good man has extension in the spiritual world until it is, as it were, touched by the finger of God. As the Writings put it, "There are three things in man which concur and unite together, namely, the natural, the spiritual, and the celestial. His natural never receives any life except from the spiritual, and the spiritual never except from the celestial, and the celestial from the Lord alone, who is Life Itself." (A. C. 880.)
     The roots of a New Churchman are the affections he has for the doctrines of the church. A great root is wrapped firmly about the doctrine of One God, in One Person, who is our Lord and Savior Jesus Christ. Another root binds him to a belief in the Second Coming of the Lord, now revealed in the spiritual sense of the Word. Still another root dips deeply into the mystery of death, and shows him a world of life, with men and women, and eternal uses. A tender root has entwined its affections about the doctrine of conjugial love,-that inseparable union of one man and one woman which shall defy death, and grow ever wiser, happier, and freer. And a final root clings to the idea that salvation cannot be found in faith alone, nor in merit from works, but only in a faithful, sincere, and just performance of one's use in this world.
     Blessed is the man who has roots like these. For "he shall be as a tree planted by the waters, and by the river shall he send forth his roots; and he shall not see when heat cometh, and his leaf shall be green; and in the year of drought he shall not be anxious, and he shall not cease from bearing fruit." Amen.

LESSONS:     Jeremiah 17: 1-14, Matthew 13: 1-9; 13-23, N, J. H. D, 11-13.
MUSIC: Liturgy, pages 430, 510, 593.
PRAYERS:     Nos. 93, 97.

TWO RATIONALS 1946

TWO RATIONALS Rev. MARTIN PRYKE 1946

     Ishmael and Isaac.

     We would here consider the story of Abram and Sarai; of Hagar the Egyptian handmaid and the son Ishmael which Hagar bare unto Abram; and of the son of Sarah, Isaac. And in particular we would treat of the mocking of Isaac by Ishmael.-"And Sarah saw the son of Hagar the Egyptian mocking." (Genesis 21: 9.)
     To this end it is necessary that we first consider the spiritual significance of these various characters, noting carefully, not only their own characteristics, but also their relation to one another. Although, in the supreme sense, this whole story treats of the glorification of the Lord at the time of His Incarnation, we shall at this time only consider its teaching concerning the spiritual regeneration of man.
     By Abram, or Abraham, the father of Ishmael and Isaac, and Sarai, or Sarah, his wife, is signified the internal of man-that inmost part of him which is the very dwelling place of the Lord. It is that which separates him from the beast; it is that which gives him the "human" quality. It is that first receptacle of God's life through which the Divine operates to preserve and to regenerate. All that a man loves, thinks, says or does, has its life, although not its quality, from this internal. In itself it is orderly, uncorrupt, although in its operation through lower planes of the man's mind, which he has perverted, it may provide the life for evil loves, thoughts, words and deeds.
     In this internal man, Abraham is the interior, the recipient of the Divine Love, and Sarah the exterior, the recipient of Divine Wisdom. These are the two degrees of man's internal-the celestial and the spiritual. Abraham is the inmost vessel which receives life (love) from the Lord,-a reception which is far above man's consciousness; he cannot feel it; he can only know of it from Revelation. Sarah is the corresponding vessel for the reception of Divine Truth from the Lord; again it is above man's personal realization.

He does not sense such a reception of Divine Truth through the heavens, "because it is too pure to be perceived by a general idea. It is like a kind of light that illuminates the mind, and confers the faculty of knowing, thinking, and understanding." (A. C. 1901.)
     From the beginning these two are conjoined, and from such a conjunction of the inmost receptacles of the Divine Love and the Divine Wisdom may spring a genuine rational that will establish within the man true wisdom; not worldly wisdom, not selfish cleverness; but spiritual wisdom, which springs from charity and the love of the Lord ,-wisdom which directs man's knowledge of natural and spiritual truths to the performance of genuine uses. Such is Isaac, the son of Abraham and Sarah. But before he, the genuine spiritual rational, can be born, a natural rational, an external ability to reason, compare, analyze and synthesize, must come into being. Ishmael must precede Isaac.
     If man were born with no hereditary evil, it would be possible for the united internal to flow down immediately at birth to produce the genuine rational, which is Isaac, "so that on coming into the world a man would at once have in himself all the faculty of reason and of knowing, for this would be in accordance with the order of influx . . . " (A. C. 1902.) But because of man's evil heredity his faculties are turned downwards and away from such an influx from the internal man, and the establishment of the genuine rational must be by another means. This is what is meant by Abraham and Sarah being conjoined in marriage, and Sarah yet being barren. Because of man's perversion, the good and truth of the internal could not bear fruit until the way had been prepared by an external means. Ishmael must first be born, and then can Sarah bear a child. The natural rational must come into being, and then the internal can flow down into it, and build up therein the genuine spiritual rational.
     Therefore must the internal man flow first into the affection of scientifics in the external man, and (with the aid of earthly knowledges) produce a natural rational. This is meant by Abraham's taking to himself Hagar, the bondmaid, and her bearing his son, Ishmael. That Hagar signifies the affection of scientifics, is manifest when we recall that she was an Egyptian-of the land of worldly knowledges.

Just as scientifics must be subject and subordinate to intellectual (interior) truth, so Hagar was the handmaid of Sarah.
     An essential part of a man's development is that he receive truths from without-from the world, and later from the Word-and learn to reason concerning them. To this end there is implanted in him an affection for knowledge (Hagar. the Egyptian handmaid). When the internal of man (his very life-A.C. 1900), signified by Abraham, flows down into this affection, then it is vivified, and brings forth a natural rational,-the natural ability to reason and deduce of which we have spoken,-Ishmael.
     Whilst the natural rational remains solely concerned with the things of faith, and not with the good of charity, then it is turned merely to the things of the world, and not to the things of the spirit and eternal life. This state will precede, but it must give way to the rational in which there is also a love of what is good. Until that time it will reason about all matters, both natural and spiritual, but it will receive its quality only from its external state. It is argumentative, intolerant and dogmatic. It refuses to listen to others; it delights in ratiocination, rather than in reason, and neglects to temper the unbending nature of truth with the mercy of good. This is the state of Ishmael. "He will be a wild ass man; his hand will be against every man, and every man's hand against him." (Genesis 16: 13.) He will delight in fighting, not for the sake of overcoming falsity, but for the sake of the pride of the conquest. In the Arcana Coelestia it says of him, "He is a morose man, will bear nothing, is against all, regards everybody as being in falsity, is ready to rebuke, to chastise, and to punish, has no pity, and does not apply or adapt himself to others, and study to bend their minds; for he looks at everything from truth, and at nothing from good." (A. C. 1949.) A wild ass state indeed!
     But truths are being imbibed, and therefore good can be added to them, if the man so wills. This is done by victory in temptation. Gradually the hard natural rational is softened by a love of what is good, and the spiritual rational, Isaac, replaces it. Ishmael is cast out of the home. There is no longer delight in conflict for its own sake. Reason built on charity-the child of Abraham and Sarah,-is born in the stead of Ishmael.
     The new rational is not from without as is the first, but from within.

It is the result of the influx of the Divine Love and Divine Wisdom through the internal of man, and through the affections of good and truth which are implanted by the Lord, into the newly ordered first rational. The new flows in to replace the old, and the old falls away to the circumference. The first rational is compared in the Writings to unripe fruit which "gradually matures until it forms seed within itself; and when it is of such age as to begin to separate itself from the tree, its state is then full. But the second rational, with which one is gifted by the Lord when he is being regenerated, is like the same fruit in good ground, in which those things which are round about the seeds decay, and the seeds push forth from their inmost parts, and send out a root, and then a shoot above the ground, which grows into a new tree and unfolds itself at length even into new fruits, and then into gardens and paradises, according to the affections of good and truth which it receives." (A. C. 2657.)
We must beware lest we mistake in ourselves the first rational for the second. No man is truly rational simply because he can reason well or even cleverly. A wide or deep knowledge of the Doctrines is similarly no indication of the possession of a true rational. These we may often mistake for that which is far more deeply seated, and of far greater consequence. The first or natural rational is noticeable for self-sufficiency,-the wild ass characteristics about which we have spoken. It claims all credit to itself, thinking that it has life of itself; not thinking this intellectually, perhaps, but in the practice of the daily life. Moreover, it is ruled by the love of self and the world, doing good only for the sake of reward and merit. But the second, or spiritual, rational, on the other hand, acknowledges, not only in thought, but in every act of life, that all that it has is from the Lord, that, of itself, it can do nothing except that which is evil and false. By means of this recognition the man is able to show true wisdom, to be really rational, in a life, which conforms constantly with the will and order of God. To this end he has forsaken the love of self and the world, and instead loves all that is good and true for the sake of the joy, which it can bring to the neighbor and to his Maker.
We are so apt to think of the rational of man as being concerned only with his intellect that we overlook these vital constituents of the true, regenerate rational.

It is far more than learning and memorizing, and even far more than reasoning, comparing and deducing; it is wisdom turned to the performance of rise, vivified by the life which is from within.-Abraham and Sarah, its father and mother, the internal dwelling places of the very Divine Love and Divine Wisdom with man.
     The distinction between the two kinds of rationals is emphasized by a consideration of the words of Scripture, "And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking." The relation between them is exactly that. Ishmael mocks Isaac: the natural rational mocks and jeers at the spiritual rational.
     Because the natural rational is in the realm of appearances, governed only by its five bodily senses and its crude deductions therefrom, it mocks and rejects truth itself as presented to the genuine rational. It mocks at the suggestion that the sensation of enjoying life from himself, in which all men are, is an appearance only, the truth being that all life is from the Lord. It derides the thoughts that all which man has of himself is evil, perverted, false. Such profound spiritual truths as that the most humble angel of heaven is, for that reason, the most exalted, that the happiest there are those who seek only the happiness of others, that space and time are unknown there as here, states governing in their stead: all these are rejected. When it is said that in the Word there are hidden illimitable things which concern the life of man's spirit and his preparation for the life eternal, they jeer and deny it. Thus did Hagar, when heavy with child, deride Sarah, and thus did Ishmael mock Isaac. Such is the lot of the innocent: but to them it is not martyrdom, for they are safe against the onslaughts of the evil.
     When we find that we mock too readily at the plain teaching of the Word, that scientifics intrude to lessen our faith in the teaching of God, then may we know that Ishmael has risen up within us to mock the Isaac, which would seek an entrance. But the cure is not so hard as we might think. It is simply expressed. He who would achieve a true rational must go to the Word to learn the truth and "believe from a simple heart that it is truth because so said by the Lord." (A. C. 1911.)

IRON AND CLAY 1946

IRON AND CLAY AMENA PENDLETON HAINES 1946

     Adapted for Children.

     The angel with whom I had visited the Golden, Silver, Copper, and Iron Ages came to me a fifth time and said, "If you wish to see the age which came after these ancient ages, follow me."
     I followed him and we set out toward the west.
     "The people of this age," the angel said, "are those about whom Daniel prophesied, 'A kingdom shall arise after these four wherein iron shall be mixed with miry clay.' And therefore this age is called the Iron and Clay Age."
     We walked some distance and found ourselves in a terrible forest in which were stagnant pools. Out of the pools crocodiles raised their heads and opened upon us their gaping jaws. Between the pools were fierce dogs, some with three heads like Cerberus and others with two heads. When they saw us they glared at us with ferocious eyes. But the Lord protected us, and we escaped from these evil dogs.
     But we had barely passed them when we saw beasts before us more terrible still. A great red dragon, having seven heads and ten horns, stood in our path. It was that old serpent called the Devil and Satan whom John had seen. And there was with him another beast like a leopard; his feet were as the feet of a bear, and his mouth as the mouth of a lion. And these two fearful beasts would have destroyed tins, but the Lord God was our shield and buckler. God Almighty defended us and we passed safely through the forest.
     But the inhabitants of the Iron and Clay Age do not dwell behind this forest; there was a great desert still to be crossed.
     "The men of the Iron and Clay Age," the angel said, "are very different from the men of the preceding ages; for this reason the forest and the desert separate them.

When we who live in heaven look down upon these men they appear to us like acrobats who with the body upside down lie upon their backs with their feet in the air. This is because the men of this age are exactly the opposite from what the Lord created them to be."
     As he said this we entered the desert; it was no less terrible than the forest. There were heaps of stones all about and deep ditches between them. Out of the ditches many-headed hydras and vipers crept, and fiery serpents flew forth. They could not harm us for the Lord was leading us. But they were fearful to behold. The whole desert was a long continuous slope which led down to the city where live the inhabitants of the Iron and Clay Age.
     When we arrived in this deep place we came to a few scattered huts and then to many huts huddled together. The huts were made of scorched branches of trees cemented together with mud. The roofs were covered with black slate. The streets were crooked and narrow at their beginning, but they became wider and wider until they broadened out into public places. Thus there were as many public places as there were streets.
     As we entered this city of huts it became dark. But we looked up toward heaven and light was given us, so that I was able to see a man walking in the street.
     I accosted him and asked. "Can you see in this darkness, when heaven is not visible above you?"
     He replied with astonishment, "What is this you are asking? We see clearly. We walk in full light."
     When the angel heard this he turned to me and said, "Darkness to them is light, and light darkness, just as it is to owls and to other birds of night."
     We entered some of the huts and saw men and women who do not keep the commandments of God. And when I admonished them they laughed and looked upon me as a simpleton and almost as a madman.
     Presently a messenger came running from the chief man of the city, and said to the other inhabitants, "Bring the two strangers into the forum. And if they will not come drag them thither. We have seen them in the shadow. They came in secretly. They are spies!"
     Then the angel said to me, "They see us in shadow because we are in the light of heaven which to them is darkness. The shade of hell is light to them.

They see thus because they disobey the Lord." I turned to the messenger and said, We will not be urged, still less will we be dragged to the forum, but we will go with you of our own accord."
     We followed the messenger to the forum, and found a great crowd there. As soon as we arrived several lawyers came to us from the crowd. They whispered in our ears, "Beware that you do not say anything against religion, the government, or good manners."
     "Nay," I replied, "we shall not speak against these, but for them."
     Then we asked them what their religion was, but the crowd mocked and jeered us. And there came to us four of their so-called wise men, and one of them said, "Withdraw from here. The crowd grows angry. They will soon begin rioting. We will talk with you alone. There is a walk behind the court. Come, let us go aside to that."
     We followed them, and they asked us whence we were and what our business was in that city. We told them about our visits to the other ages and our desire to know about this age also. They then described to us their evil doctrines, and we taught them the truth about the Lord and about obeying the commandments. But they would not listen to us, and when I said, "You are believed to be wise, but you are in reality anything but wise," they became very angry, and shouted to call the crowd together to cast us out. The crowd came surging towards us.
     Then the Lord God gave us power and we stretched forth our hands, and lo, fiery serpents, vipers, hydras, and dragons appeared from the desert and rushed upon the inhabitants of the evil city, and they all fled in terror.
     Then the angel said to me, "thus are the wicked inhabitants cast down into gulfs which at a distance appear like pools of fire and brimstone. But tomorrow more will come from the world to this city and dwell in it for a time.
     And when the angel had spoken I looked to the border of the west and behold, there were indeed pools of fire and brimstone.
     "Why do the hells appear thus?" I asked the angel.
     "Because," the angel answered, "the evils of the devils burn like fire. These evil ones are shut up in work-houses, where they are forced to labor for food, clothing, and bed. And when they do evil they are severely punished."

     When the angel said that I grieved in spirit. But as we were talking together grieving over these unhappy ones, suddenly a great light appeared before my eyes. I looked up, and lo, the whole heaven above us was luminous, and from east to west I heard the sound of angels glorifying God.
     "The angels of the eastern and western heavens." the angel said, "are celebrating because the Lord came into the world. They are glorifying the Lord by these words from Daniel, 'But in those days shall the God of heaven set up a kingdom, which shall never be destroyed. It shall break in pieces and consume all these kingdoms, and it shall stand forever.'"
     Then I heard the voice of a song, and far in the east I saw a sparkling light more brilliant than the former, and the voice was singing, "To Jesus Christ be glory and strength; behold, He cometh with the clouds."
     When I heard these sweet sounds my heart exulted, and in joy I went home. And when I was there I returned from the state of the spirit to the body, and I wrote down the things which I had seen and heard in my visit to the five ages.

     [This is the last in a series of five stories adapted for children from the Memorable Relations in the work on Conjugial Love, nos. 75-82. The series began in the issue for October, 1945.]
EARTH WILL ABIDE FOREVER 1946

EARTH WILL ABIDE FOREVER Rev. WILLIS L. GLADISH 1946

I was recently asked by a New Churchman whether this earth might not perish because of the wickedness of its inhabitants. Remembering the instruction given in the Earths in the Universe, no. 113 and the following numbers. I answered, "No, this earth will abide forever." May I submit the following as to why I answered as I did?
That it pleased the Lord to be born and to assume the human on our earth; and not on another, was for many reasons, of which I have been informed from heaven. The principal reason was for the sake of the Word, in that this could be written on our earth, and being written, could then be published throughout the whole earth, and, when once published, could be preserved to all posterity; and that thus it could be made manifest, even to all in the other life, that God became Man. (Italics. Swedenborg, E. U. 113.)

     "That the principal reason was for the sake of the Word, is because the Word is Divine Truth Itself, which teaches man that there is a God, that there is a heaven and a hell, and that there is a life after death; and teaches, moreover, how he must live and believe, in order that he may come into heaven, and so be happy forever. All these things without a revelation, and thus on this earth without the Word, would have been altogether unknown; and yet man is so created that, as to his interiors, he cannot die." (E. U. 114.)
     The quotation continues: "That the Word could be written on our earth, is because the art of writing has been here from the most ancient time, first on the bark of trees, then on parchment, afterward on paper, and at length published by types. This has been provided by the Lord for the sake of the Word." (E. U. 115.)
     It can thus be seen that from the beginning the Lord has had a particular use assigned to this earth; namely, that the Word was to be given here, and that this was to be followed by His assuming the human on our earth. For it was for this principally that the Word was given.
     "That the Word could then be published throughout the whole earth, is because there is here intercourse between all nations, both by land and by sea, to all the places on the whole globe. Hence the Word, once written, could be conveyed from one nation to another, and be taught everywhere." (E. U. 116.)
     "That the Word, once-written, could be preserved to all posterity, consequently for thousands and thousands of years: and that it has been so preserved, is well known." (E. U. 117.)
     And now we come to the crux of the whole matter: "For thus it could be made manifest that God became Man." This is the Gospel for the new dispensation this is the burden of the new Revelation given through Emanuel Swedenborg. This is the mark of the New Jerusalem, the crown of all the Churches-"That God became Man."
     "That thus it could be made manifest that God became Man; for this is the first and most essential thing, for the sake of which the Word was given. For no ore can believe in a God, and love a God, whom he cannot comprehend under some appearance: and therefore they who acknowledge what is invisible and thus incomprehensible sink down into nature, and so believe in no God.

For which reason it pleased the Lord to be born here, and to make this manifest by the Word, that it might not only become manifest on this globe but also might thereby be made manifest to spirits and angels from other earths, and likewise to the Gentiles from this earth." (Italics, Swedenborg, E. U. 118.)
     There are two things worthy of note here. First, that those who believe in a God whom they cannot comprehend under some appearance sink down into nature, and so believe in no God. This is characteristic of the Christian world at the present time. God is a Spirit, and a spirit, according to common belief, has no extension. God is defined as being "without body, parts, or passions." It is therefore apparent that, to the man who relies on the creeds, there is no God. After death, only those see God who have in their hearts regarded the Savior as God. And the second point is, that in order to make God visible, it pleased the Lord to assume the human on some earth and glorify it, and thus to make Himself visible, that men might know that God is Man, and that men might have a visible form to think of and pray to.
     And this He did here, on our earth. And from the beginning the art of printing was developed here to the end that the Word might b given here, and that the Lord might take on the human here. And that spirits and angels from our globe should make it known to spirits and angels from other earths that the Lord was born here.
     But, supposing this earth had perished, then what would the spirits and angels of this earth have to say? After saying that the Lord was born on this earth, there would be no earth for them to point to and say, "It was here that the Lord was glorified." Would not the glorification seem to be like the earth-a vanishing proposition?
     Here in brief are the grounds for believing that this earth will endure forever: They are threefold. First. The Word was given here. Second, the Lord was born here. And, third, here He made His Second Coming And this is surely enough to convince anyone that our globe will last forever, and will serve greater uses as time goes on. Think of the future, when everyone will know that the Lord assumed the human here. I mean every one born here.

All will want to join after death the innumerable caravan of those who spread the news to the spirits and angels of other earths that the Lord was born here and took on full humanity. For the work of teaching this truth to the spirits and angels, and to the men of other earths, will never stop. There will always be new earths to teach it to. And think also of the exalted and increasing use that will fall to the men of this earth All will become missionaries, teaching the essential truth of the New Jerusalem, that, in our Lord Jesus Christ, God became man.
SPIRITUAL WORLD. 1946

SPIRITUAL WORLD. Rev. GILBERT H. SMITH 1946

     A Radio Talk.

     There are several things frequently expressed on this Program,- the "Voice of the New Church,"-which I think everyone would like to believe, even though some might not quite see their way clearly to believing them. Who is there that would not like to believe, for instance, that there is one God of infinite love and wisdom and mercy, who governs all things with a perpetual regard to the eventual good of all?
     And who would not like to believe, if he could believe it, that the Bible, or, as we prefer to call it, The Sacred Scripture, is the actual Word of God, holding within the external form of its text the inexhaustible principles of truth and of goodness? Would not everyone like to feel sure that he has a constant source of Divine light and wisdom, to which he might turn at all times?
     And who would not like to believe that the real nature of the spiritual world, and the certainty of the continuation of life after death, have now been made known, as Swedenborg so confidently asserts? He asserts it was necessary that these things should have been revealed to men, so that they need not continue to live in ignorance of them. If you could be sure that some trustworthy person had been permitted to go beyond the gate of death, and as an eye witness tell you about what lies beyond. I am sure you would like to hear about it.

And Swedenborg declares that it was permitted him to do this very thing.
     You would like to know, also, if you could be convinced of the truth of it, that our Lord, Jesus Christ, is the one God of heaven and earth, who made Himself visible to men by being born of a virgin mother:-that in Him alone was the very Divine Life Itself;-and that, from the Divine Life within Him, He made His Humanity Divine also. That Humanity which He assumed by birth from Mary, He raised from death into Divine Life and Power. Would you not like to believe that God is One, and not three? and that our Lord is that One God in Person?
     The real truth about anything is never disappointing. Yet the real truth about the spiritual world is so wonderful that many persons find it difficult to believe. Swedenborg has written many volumes about it, and told many things about the spiritual world, which, if you could believe them, would certainly fill you with delight. We would like to speak this morning about the Spiritual World.
     It is called the spiritual world because it is the dwelling-place of the spirit of man,-the dwelling-place of the spirits of those countless ones who have entered it through the death of the natural body. For everyone who dies becomes a spirit; or rather, his spirit is then set free, and is no longer subject to the limitations and disabilities of the body. And the spirit of a man is the real man himself.
     Everyone entering the spiritual world by what we call "death" remains a man as he was before. He retains the same character and personality, and he appears in the spiritual world in the same human form. His mind is complete in every respect, with all the faculties that he had before. And he has also a complete spiritual body, even though his natural body has been cast aside. He can see, he can hear, he can think as he did before, and even more perfectly. For the spirit of man is immortal. It can never die. When the body dies, as it must, the spirit becomes more active.
     I think there is hardly anyone who would not like to believe this. And why shouldn't it be true, if it is a thing that so many men so greatly wish? The spirit of a man longs for the truth, and the truth is stranger than fiction, and much more interesting and comforting.
     According to the teachings of the New Church, for which I speak, everyone comes first after death into the spiritual world-usually, but not always, on the third day.

He then becomes conscious of that world, and realizes that he has entered into a new state of existence. For the truth is that he was already in the spiritual world, as to his mind, even heft re death; but now, with the material body no longer enclosing his spirit, he becomes filly aware of the spiritual world all about him, He sees those who dwell there, and meets with many of his friends who have gone before him. Whether we say our "minds" or our "spirits," it is all the same. And our minds are already in the spiritual world, even though we are not aware of it while we live in the body.
     So, after our body dies, we awaken to a new life in the spiritual world, as if we were awakening out of ordinary sleep. "This is the Lord's doing, and it is marvelous in our eyes." By Him the spirit of every man is resurrected which is the reason why our Lord said, "I am the resurrection and the life."
     But on awakening into the new life of the spiritual world, one is not yet in heaven. He is then in what may be called the First State after Death, as a necessary preparation for what is to follow. One is detained in this First State for a longer or shorter period: but seldom, measured by our own idea of time, does anyone remain in this first state for longer than a year.
     In this first period after death, each one follows his own inclinations, and receives at the same lime the most general instruction in the laws and phenomena of the new world he has entered. It is very similar to life as we know it here in the natural world. But it is more free and more wonderful.
     Shortly and gradually. Swedenborg tells us, one drifts into a second state, although every step is carefully guided by Divine care. In this second state the real character, the real desires and motives, the inner thoughts of everyone, are made evident to all. In this world we are able to cover up our real thoughts and our real desires. We can make ourselves appear to be quite different from what we really are. But not so in the second state after death. Then it is that the heart speaks, and that which one loves is freely expressed in every word and deed. It is then, as said in the words of Scripture, that "there shall nothing be covered that shall not be revealed, nor hidden that shall not become manifest."

     If this were the case with us on earth, everyone showing the true character of his mind or spirit,-you can see what would happen. Those who were of like character would flock together, and would separate themselves from those who were of a different or opposite character. And so it is in the second state after death. The good separate from the evil ones. Those who want to enter heaven leave the company of those who, by their own free choice, drift toward hell.
     This voluntary and orderly separation of the good from the evil is the very judgment after death, and the only judgment there is. And no one goes into hell unless he wants to.
     And after this judgment has been fully accomplished-the separation of the sheep from the goats, and of the wheat from the tares, as expressed in the New Testament-there is a third state for all those who love what is good. This is a state of instruction, by which they are fully prepared to live eternally in heaven. The evil, on the other hand, are not instructed, because they do not wish to be. They are not instructed in the truth and the life of heaven, but they finally reject all truth, believing in nothing but what is false and foolish. For there is no truth in hell.
     It is often said that "men are known by the company they keep," and this is even more true in the spiritual world. The judgment that takes place there is not like that of a high court of law, with a magistrate handing down decisions. It is the judgement each one brings upon himself by his own free choice between what is good and bad. Is not this most reasonable lo believe? and the kind of judgment you would most prefer after death?
     Our Lord never punishes. Neither have the angels of heaven any desire to punish others, but still they protect the good from the evil. All punishment in the spiritual world is the result of running in opposition to the laws of heavenly life.
     It is our teaching that in heaven everyone finds his highest delight in being of use and service to others, and in doing the kind of work that he loves the most to do. We know that usefulness here is the only real source and cause of human happiness. In the spiritual world it is more so. That world is the world of the heart's desire, where all men do fully and freely the things that give them the greatest delight. Life on earth, even if it stretches into old age, ms as nothing at all compared to eternity,-the eternal life we shall all enter after our little span is ended here.

It is reasonable to prepare for that everlasting life-by thinking about it, planning for it, forming our lives and molding our minds according to the heavenly pattern laid down for is by our Lord in the Scriptures, which are His own Word.
Mans spirit, or the human mind, is immortal. And life in the spiritual world is indefinitely more happy and joyous than life in this world, if you can believe it. We believe these things, which are so fully explained in the wonderful books of Emanuel Swedenborg, because they are so reasonable, and because there is no reason to doubt that they are, as he says, revealed to the world by our Lord Himself.
SCANDINAVIA 1946

SCANDINAVIA ALFRED ACTON 1946

     Church Activities in Wartime.

     The following items of news concerning the General Church Societies in Sweden are culled from Dr. Baeckstrom's paper. NOVA ECCLESIA, back numbers of which (from Sept., 1941, to date) have recently been received:

     STOCKHOLM-On Oct. 27, 1941, the Society held a festival at which fifty-three persons were present. After refreshments there was singing and recital, Pastor Baeckstrom spoke on "The Church in the Past," and Pastor Sandstrom on "The Church in the Future," after which the company sang Var Helga Kyrka (Our Glorious Church). Later in the evening, Pastor Bacekstrom spoke sympathetically of the friends in Norway. Remarks were also made by Mr. Hjerpe, who was present as representative of the Nya Kyrka Bokforlaget.
     Vigor, the organization of the young people, of which Gosta Baeckstrom is chairman, is considering a new constitution calculated to include in the Society young people's clubs in other centers. The Vigor in Jonkoping has already taken preliminary measures for the adoption of this constitution. At the meeting of Vigor on September 13, 1941, at which twenty-five young people were present, it was decided to have two study series alternating every other week, one for the reading of the Doctrine of the Lord, and the other to study the doctrine of Regeneration. At the next meeting, on September 24, Pastor Sandstrom was elected President for the coming year. On October 23, the club decided to hold discussion evenings every other month. The new constitution was adopted at the annual meeting of Vigor on June 14, 1942, and with it the name Nykyrkliga Ungdomsforbundet Vigor. At present it comprises a Stockholm and a Jonkoping branch.

     At the annual meeting of the Society on October 26. 1941, there was reported an average attendance of 46 at the 42 public services held during the year, with an average of 39 partakers of the Communion. Doctrinal classes were held every other week, with an average attendance of 17. Religious instruction was given to 7 children, divided into two classes.
     1942.-In March, 1942, four weddings were celebrated. First was the wedding of Herr Bengt Nilsson with Frok. Gertie Lunden, which was celebrated on Saturday, March 28, and was followed by a joyous meeting animated with song and music. On the next day, Sunday, March 29, a double wedding was held in the old Seglora church in Skansen. First was celebrated the wedding of Herr Sture Carno and Frok. Harriet Brandt. The officiating minister was the Rev. Gastaf Kihlstedt, who used the ritual of the State Church (Lutheran). Then came the wedding of Herr Bertil Liden and Frok. Ulla Brandt, when Mr. Baeckstrom officiated, using the ritual of the New Church. Immediately after Mr. Baeckstrom had finished, the first married pair joined the last named, and both were addressed, first by Pastor Kihlstedt and then by Pastor Baeckstrom. The weddings were followed by a dinner at Skansens Nyloft.
     The fourth wedding was held on Easter Sunday, April 5, at the Society's place of worship, immediately after the morning service. The pair were Herr Ulf Fornander and Frok. Margareta Wahlberg.
     In NOVA ECCLESIA for May-June, 1942, Dr. Baeckstrom speaks of a new picture of Swedenborg drawn by "a warm New Church friend." The picture has been reproduced and is on sale at the Bookroom in Stockholm for 25 ore. The artist writes: "In drawing the Swedenborg picture, it was my wish, while retaining in large measure the traditional picture of Swedenborg as derived from the best known portraits, to endeavor also to bring out the expression of good will and of the innocence of wisdom which one thinks must have beamed from his genial countenance."
     In his annual report, read at a meeting 0f the Providentia-Stiftelse on May 17, 1942. Pastor Baeckstrom reported that during the past year he and Pastor Sandstrom had given religious instruction to ten children, divided into three classes. At the annual meeting in t943. the number of pupils reported was seven.
     The Providentia-Stiftelse was established in 1903 by Pastor Rosenqvist and Edv. Sandstrom, as a fund to be devoted to New Church education, and more specifically to the establishment of a New Church school in Sweden. The small initial sum which started the fund has now increased to nearly eight thousand kroner. In 1945 it was a little over eight thousand kroner. At this meeting, Pastor Baeckstrom resigned the presidency of the Stiftelse, and Pastor Sandstrom was elected in his place.
     New Church Day was celebrated in the home of Pastor and Mrs. Baeckstrom at Appelviken on June 19, 1942. After the reading of a message from Bishop de Charms, Pastor Sandstrom gave an address on the calling of the Disciples in the Spiritual World, and on the Writings and what they mean for us, stressing the point that in those Writings it is the Lord Himself who speaks to us.

     At its annual meeting on June 16, 1642, the Vigor Club established a junior branch, with Gunnar Baeckstrom as president, and Jan Liden as vice president. The Junior Vigor receive-s members under 18 years.
     1943.-Swedenborg's Birthday was celebrated by the Society on January 29, 1943, by a social meeting at which 50 persons were present, including a number of representatives of the Swedenborg family, namely, Capt. Emanuel Swedenborg with his wife and his son and daughter, together with the latter's husband. After a speech of welcome by Pastor Baeckstrom, addressed especially to the representatives of the Swedenborg family. Pastor Sandstrom gave an address on the actuality of the spiritual world, and Pastor Baeckstrom on "Why we can Believe in Swedenborg's Revelations." The latter illustrated his address by some of his own personal experiences. Before and after the address there was instrumental music and singing, including a chorus by the Vigor Choir. At the close of the evening. Capt. Swedenborg, speaking on behalf of his family, expressed his gratitude, and spoke somewhat of how much he valued his great name, and how that, even as a child, he had received the admonition ever to bear the name with honor. This he had ever tried to do. He spoke also of how he, as a young adult, had been present at the celebration in Upsala Cathedral when Swedenborg's remains, brought from England, were deposited there in a sarcophagus provided by the Swedish Government.
     On February 6, 1943, Pastor Baeckstrom officiated at the wedding of Karl Erik Schold and Froh Brita Kristina Loven. The marriage was celebrated in the home of the bride's father, Architect Loven, who for many years has served as Secretary of the Stockholm Society,
     At the annual meeting of the Bokforlaget Nova Ecelesia, on March 28, 1943, it was reported that a second edition of 1,500 copies of Dodens Gata (The Riddle of Death) and Efter Doden had been published during the year at Pastor Baeckstrom's expense. Dodens Gaita was first published in 1920 in an edition of 3,500 copies, all of which have now been sold. Efter Doden was published in 1929 in 3000 copies, only about 10 of which remain unsold.
     Vigor held its annual meeting at Pastor Baeckstrom's house in Appelviken on April 3, 1943. After the business meeting, 26 persons sat around the festive board. Welcome was given to 5 new members, and there was an amusing dialogue between "Optimist" and Pessimist" on the future of the Vigor. The club now issues a typescript monthly, Vigors Manadsblad, edited by Pastor Sandstrom, Five numbers have come out thus far.
     In July, 1942, the Church received a bequest of over 7,000 Kroner willed by Frok. Lannar, one of Pastor Baeckstrom's parishioners in Karlstad. The following year, 1943, on the 24th of July, the Society received a donation of over 50,000 Kroner from one of its members, Fru Ida Ruckstuhl. "By this handsome gift it is possible to diminish the support which the Society has hitherto received from the General Church."
     At the annual meeting, held on October 31, 1943, Pastor Baeckstrom reported an average attendance of 44 at the 45 services held during the year. This is the same as in 1942. The average attendance at the Communion was 36.

Religious instruction was given by Pastor Baeckstrom to 4 children, and by Pastor Sandstrom to 3 youths. The average attendance was the same for the church year ending October, 1944.
     1944.-On March 19, 1944, Frok Sophie Nordenskjold celebrated her seventieth birthday. Frok Nordenskjold was one of the twelve persons who founded the Nya Kyrkans Forsamling in Stockholm in 1915, and her name stands first in the church book. Her ancestors, ever since Swedenborg's time, have been members of the New Church without a break and hers is the only family in Sweden with such a record.
     On May 17, 1944, the Young Folks Club Vigor held a fest for de aldre (Festival for the Elders). Its purpose was to give the young people an opportunity of laying before the elders a project for cooperation between them, by (1) work meetings which would furnish occasions to prepare materials for a bazaar and (2) evenings when each in turn would present the contents of some part of the Writings; the two meetings to alternate every month. The project was unanimously accepted, and it was decided to ultimate it in the Fall. Indeed, the second project was initiated that evening when Andreas Sandstrom read a well thought-out presentation of the Doctrine of Faith.
     The new Swedish translation of Heaven and Hell was published in 1,500 copies, 500 of them which were bound.
     On October 17, 1944, a public lecture was given by Pastors Baeckstrom and Sandstrom on the contents of Pastor Baeckstrom's newly published translation of heaven and Hell. There was an attendance of 65 persons, and books were sold to the amount of nearly 21 kroner. A second public lecture was given by Pastor Baeckstrom on "After Death." The attendance was 120, and the books sold amounted to 37 kroner.

     JONKOPING.-Owing to the removal from the city of many of its members in 1941, it was unanimously agreed that Pastor Sandstrom could perhaps work more advantageously for the Church if he had his center in Stockholm. He accordingly moved to that city to devote himself chiefly to work among the young people. He remains Pastor of the Jonkoping Society, to which he will pay occasional visits. The Society also further decided to suspend, for the present, its periodical, Tro och Liv. At a meeting held in the middle of September, 1941, under the chairmanship of Herr Lennart Alfelt, it was decided to have meetings every other week for the reading of the Doctrine of Charity, except that every third meeting would be devoted to a service at which a sermon provided by the Pastor would be read.
     New Church Day was celebrated on Saturday, June 19, 1942, in the new house built by Herr Fornander in Tranghalla, just outside of Jonkoping. The attendance included some guests from Gothenburg. A short service was conducted by Pastor Sandstrom, during which the new house was dedicated and the Holy Supper was administered. This was followed by an evening social. The programme was continued on the following Sunday and Monday, with a children's service, a lecture, and a doctrinal class. This was probably the first time a New Church home has been dedicated in Sweden.

The new home is called Akademia, and one of the walls in the vestibule is adorned with the Academy's coat-of-arms in large size and beautifully colored.
     On November 16, Pastor Sandstrom, on his way from Gothenburg, visited the Circle here. On Saturday the 18th, Herr Fornander had invited some fifty persons to meet at a friend's house to hear Pastor Sandstrom lecture on "Heaven and Hell." He hoped that, by inviting fifty, perhaps twenty would come, and his hope was fully realized. The lecture was followed by an animated discussion. About the same number of persons attended the services on the following Sunday. These were held at the home of Herr Fornander, and during them Herr and Fru Fornander's infant son-the fifth child-was baptized.

     GOTHENBURG.-Between November 10th and 20th, 1944, Pastor Sandstrom visited the societies in Gothenburg and Jonkoping. In West Gothland, he had the unusual experience of preaching in a State church at the invitation of the Pastor, and also of lecturing on Swedenborg in the same time. The State Pastor's attitude toward Swedenborg contributed to a good reception. In Gothenburg, Pastor Sandstrom officiated at a home dedication, a baptism, and the Communion, the one following the other. The attendance was 8 adults, besides the 2 children of Mr. and Mrs. Gosta Ekstrom at whose home, which was the one dedicated, the service was held. Classes were held on the following Tuesday and Wednesday, with 14 persons present on the latter day. On Tuesday, Pastor Sandstrom gave a public lecture on the question, "Can one know anything of the life after death?" The lecture had been carefully planned, and advertised at some cost to the Gothenburg members, with the gratifying result that the attendance was 130, and books were sold to the extent of 80 kroner.
     On March 7, 1945, at a meeting at the home of Froh Harriet Loven, called by Pastor Sandstrom, the Circle became organized under the name Goteborgs-Cirkeln av Nya Kyrkans Samfund, the other circle of the Samfund being at Jonkoping. Herr Ekstrom was nominated by Pastor Sandstrom and unanimously chosen as the Pastor's local representative; the local leader, Frok Loven, was elected Secretary, and Fru Ester Mattsson, Treasurer. On the following day, Thursday, March 8, under the chairmanship of Herr Ekstrom, a public lecture was given by Pastor Sandstrom on the subject, "Can one Believe in the Bible?" About 200 persons were present. On the 9th, 3 children were baptized. In addition, 8 other children were present, so that the service was conducted mainly as a children's service. On Sunday, the 11th, the last day of Pastor Sandstrom's visit, Communion was celebrated in the Ekstrom home. There were 12 communicants.

     DSKILDSTUNA.-In 1942, one of the members of the New Church in this city had established a small New Church lending library. Advertisements of the library were inserted in the daily papers. As a consequence, there were two borrowers on the first day, and one other on the, second, but hopes are strong that the numbers of borrowers will increase.

     OSLO, NORWAY.-In August, 1941, Miss Boyesen wrote to Pastor Baeckstrom that the group here had held reading meetings every other week, commencing as early as 6.30 p.m., so that part of the meetings could be held before it became too dark. The Sunday services are continued, at which a sermon is read. "These meetings are of great use and help to us, but we all long more and more for your stimulating visits. . . We are all healthy and lively, but are troubled for the winter."
     Early in 1941, a little tract was published, with the title Verdrns Ende (The End of the World), being a Norwegian translation of the explanation of Matthew 24 and 25 as given in the Arcana Coelestia.
     In June, 1942, New Church Day was celebrated for the first time in Oslo by a small gathering at the home of Herr Ragnar Boyesen and his sister Frok Anna Boyesen. A paper on the meaning of the day, written many years ago by the Rev. J. E. Rosenqvist, was read, and also the message by Bishop de Charms which had been sent to the Stockholm Society, and which was forwarded by Pastor Baeckstrom. There were present 11 adults and 1 child, all of whom signed a warm greeting to Pastor Baeckstrom: "May it now (writes Pastor Baeckstrom), as Frok Boyesen writes, be a good omen that there were just 12 persons present at the first celebration of June 19th in Oslo as New Church Day!"
     On June 15, 1943, Frok. Anna Boyesen celebrated her eightieth birthday. "Frok Boyesen has been the leading personality in the New Church movement in Oslo from its beginning (writes Dr. Baeckstrom). I met her for the first time in November, 1926, when I held a lecture in Oslo on "Life after Death," she helping me to make the arrangements. Since then she has done me the same service every time I lectured in Oslo, usually twice a year, and each time she waited on the editors of the daily papers to secure announcements of the lecture. When the Norsk Swedenborg-geselskab was founded on November 14, 1926, Frok Boyesen became its treasurer and librarian, offices which she has also performed with never failing interest ever since. From the very beginning she was the leading power, and in her and her brother's hospitable house we held all our meetings, with the exception of the public lectures and the divine services. 'Ever since my childhood (wrote Frok Boyesen in a letter to me after her 80th birthday) I have loved all the wonderful things we got to know in Swedenborg, and I always dreamed getting to do something for the New Church and in some measure, praise God, this has come to my lot. There is nothing for which I am more thankful.' Frok Boyesen and her brother came to the knowledge of the Writings through their uncle, A. Th. Boyesen, then a young officer in the Norwegian Army, but subsequently, after attending the Theological School of the New Church in America, the first New Church minister in Sweden."
     Owing to the German occupation, the members of the Church here, in common with all their fellow countrymen, have suffered greatly from lack of food and heat, etc., but only one of them suffered the torments of the concentration camp. At the end of April, 1945, Frok Sigrid Heidi, a member of the Circle, landed at a southern port in Sweden after two and a half years' imprisonment at German hands.

For eleven months she had been in solitary confinement at Grini, and after that was confined with an insane woman for four months. She was then sent to a camp in Austria near Lintz, where she remained until the end of February, 1945. In a letter to a friend, Frok Heidi writes: 'On April 2d, (1945) in the afternoon, while we sat on the floor (ha the concentration camp at Lintel, a man came and shouted, 'All Norwegians out!' and therewith we quickly went outside the walls where a red Swedish automobile was waiting. We cried from happiness when we saw the Swedish flag, and were greeted 'Good evening' by a Swedish but peaceful voice. At first the commandent would not free us. First he denied that there were any Norwegian women in the camp, but, after three days' discussion, he gave way. War is insane. What we have suffered three years is wholly inhuman, but not for a minute have I ever regretted that I was in the war for freedom. Throughout all, God has helped me. Without God's help I would have become insane from seeing such unheard of and unbelievable suffering. What I personally have suffered, and this was not a little-torture during nightly hearings, a month on bread and water, lying on the door for a whole month in January without clothes, etc., in addition to the spiritual torture-was yet nothing to seeing the suffering of others. It is a wonder that my nerves have held out."
Since the German occupation, the Circle in Oslo has not been able to have the ministrations of a New Church priest. Every request made by Dr. Baeckstrom to visit Norway was refused by the Germans. His last visit to Oslo before the occupation was in April 1940. Thus there has been an interval of more than five years during which the Oslo Circle was without priestly services. It was therefore with great happiness that they an last received a visit from Dr. Baeckstrom, who arrived in Oslo on September 12, 1945. Outwardly the city secured the same, but there was a lack of many things. The condition was somewhat better as regards food, but there was a crying need for textiles especially stockings and underwear, and for footwear. The only day for which a hall could he secured for the purpose of giving a lecture was Saturday, September 15,-the day appointed for memorial services for the dead in all the State churches: and it was feared there would be but a small attendance at Dr. Bacekstrom's lecture. The subject of the lecture, "The Riddle of Death, and the Meaning of Life," proved, however, to be an attraction; for people were waiting over an hour before the advertized time, and there was a brisk sale of books. Dr. Baeckstrom recognized many who had attended former lectures, five years earlier. The total attendance was 155, and books were sold to an amount of 220 kroner-the largest sale ever experienced at a lecture by Dr. Baeckstrom.
The services for the following day were announced at the lecture, but were advertized in no other way. Despite this, there was an attendance of 60 persons. One thing dimmed the happiness at Dr. Baeckstrom's visit, namely, the absence of Frok Boyesen. She had broken her leg, and though so far recovered that she could have attended ban an automobile been available, no automobile could be found.

     During this visit, Dr. Baeckstrom officiated, on September 13, at the dedication of the New Church home of Herr and Fru Randi Boyesen and their three boys-situated some one hour's bus ride from Oslo.
     After a society evening, held at the home of Frok Boyesen and her brother. Dr. Baeckstrom left for Sweden on September 18th.

     STAVANGER.-Herr Michael Eckhoff, City Architect in Stavanger, has translated into Norwegian Swedenborg's invitation to the New Church. It was published in 1941 as a pamphlet of 32 pages, under the title Innbydelse til Den Kirke. The translator has sent copies of the pamphlet to all the priests in Norway, with a special exhortation.
     Herr Eckhoff also published, in 1944, his Norwegian translation of the Canons of the New Church, under the rather unfortunate title Den Nye Kirkes Kanoniske Skfifter.

     LOFOTON.-In this beautiful place, situated in the north of Norway, the Sculptor Trygve Thorsen established, in 1941 a small New Church lending library, which includes books that can be given free if thought desirable. Herr Thorsen hopes to establish a branch library in Narvik, and his sister, who lives in that city, has promised to take charge of it.

     LETTLAND.-In October, 1939, there were three New Church societies in Lettland. On July 31, 1942, one of them, the Libau Society, sent out a circular which was made public much later, describing the state of the country. "During the Bolshevik period (it said), we saw a hell in this world." When the Germans arrived, the Russians evacuated the country, but they took with them tens of thousands of the inhabitants, including old persons, women and children, who were suddenly snatched away from their homes, and sometimes at midnight were taken away to disappear in Russia, where thousands of them suffered and died in prison. Among those who were thus taken were Igor Edomski, the former pastor of the Libau Society, and also a New Church woman from Riga. "As to our Society (the circular continues), we were soon compelled to leave our place of worship, because the rent was raised so high by the Bolshevik Government that we could not pay it. The church books were confiscated."

     COPENHAGEN, DENMARK.-The Society here has had no priestly ministrations since 1940, when Pastor Johansen, at the demand of the Germans, left for America. Later in 1940, the Society invited Pastor Baeckstrom to visit them for services and the Holy Supper, but the Germans refused to allow him to enter the country. It was not until September of the present year, when Dr. Baeckstrom was again invited by the Society, that he was able to go to Copenhagen, where he was made very welcome. As in Oslo, it was impossible to secure a hall, but a hospitable home was not lacking. The Society has a house of its own, containing a large room well suited for services and classes. Services were held on September 30, when the Holy Supper was administered.
     ALFRED ACTON.

LIBERTY AND EDUCATION 1946

LIBERTY AND EDUCATION Editor 1946

NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.

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     THOUGHTS ON THE NAME AND FUNCTION OF MOSES.
     The Exodus is widely employed by writers and speakers today as the Scriptural type of many similar events in modern times. When, for example, a nation, under the inspired guidance of a great patriotic leader, is liberated from conditions that are inimical to its civil freedom, it is said to be delivered by a Moses, and led forward to the promised land of its cherished hopes of national greatness and prosperity. The comparison is a true one. For the liberated Hebrews were organized by Moses into both a nation and a church,- a 'holy nation," as it was called. And this presents a graphic picture of that Divine redeeming operation, which is universal and eternal, ever concerned with the liberation of mankind from the restraints, which prevent the formation of a heavenly society. To this end. Divine Providence is unceasing in its operation to preserve both natural and spiritual freedom among men.
     In the recent centuries of the Christian era we have witnessed great and long-sustained movements among nations and peoples on behalf of civil, intellectual and religious liberty,-the Renaissance, the Protestant Reformation, the American and French Revolutions, and the more recent events of our own day. And it is given us to know that these, on the natural plane, have paralleled great spiritual movements, which, as Divine judgments, have liberated the souls of men from the shackles of infernal power, have delivered their minds from the yoke of ignorance and superstition, and set them on the way to a new liberty and light whereby the Lord is preparing the race to receive the heavenly freedom and order of the New Jerusalem.

     It is from common perception, therefore, that men so often speak of the Israelitish Exodus from Egypt as the type of human redemption,-civil and spiritual,-and designate their leaders by the name of Moses, to whom was given the Divine commission: "Come now, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt."
     In fulfilling this Divine command. Moses represented Jehovah God, the Lord, as the Redeemer of the human race. Redemption is what is meant by the "bringing forth" of the Israelites out of Egypt. And this idea of redemption, involved in the function of Moses as leader and lawgiver, is contained in his very name, which means to "lead out" or "lead forth," thus to liberate or deliver, since it was bestowed upon him by the daughter of Pharaoh when she "drew him forth" out of the water, and thus delivered him. (Exodus 2: 10.) Moses himself was delivered from the bulrushes; his first recorded act was to deliver one of his Hebrew brethren from an Egyptian; he delivered the daughters of Jethro from the shepherds at the well;-all of this because, in the Divine Providence, he was to be the instrument in the hands of the Lord for the deliverance of the Israelites from bondage in Egypt, that this momentous drama recorded in Scripture, might fully represent the redemption of the human race from the dominion of hell, effected by the omnipotence of the Lord God the Redeemer.
     Where the name "Moses" is explained in the Writings, as being given him when the daughter of Pharaoh drew him forth from the water of the river of Egypt," we are told that it signifies a liberation from falsities, these being represented at that time by the waters of the Nile. In the supreme sense, the name of Moses involves a state with the Lord Himself during the glorification of the Human, in particular how He liberated the Human from every falsity adhering from the mother, so that He became the Divine Law as to the Human, that is, the Divine Truth Itself. (A. C. 6753.)

     Now the Latin equivalent here used for the Hebrew name "Moses" is "educere"-to lead out or lead forth, that is, to liberate. And it is interesting to note that the word educere (ex-duco) is the origin of our word "educate " which means literally to "lead forth" or "bring up" a child. This suggests at once that the name and function of Moses involves the idea of education, as well as the ideas of liberation and redemption. To educate is to liberate,-to liberate the human mind from its primitive bondage to ignorance, and introduce it into the freedom of knowledge and intelligence; it is also to deliver the mind from falsity, so that it may come into the truth. In the New Church this is what we mean by a "liberal education" and by the "liberal arts-the means of setting the rational free. So long as a mind is in the obscurity of ignorance and falsity, it is not free. "Ye shall know the truth, and the truth shall make you free." Tyrants rule hr keeping their subjects in ignorance. The light of knowledge, supplied by education, is the first means of their deliverance their redemption,-as Moses, representing the Divine Truth, was the means of liberating his brethren from bondage to Pharaoh.
     The sense in which we commonly use the term "education" is a limited one, describing the preparation of the young for adult life, or the preparation of an adult for his calling. But when we go to the root meaning of the word, we find, as in all words, an idea that is capable of universal application. Education is a universal use,-a use of uses, seeing that the function of introducing to every use is education. It is the means whereby uses are preserved and perpetuated, not only by increasing the numbers of those who are performing them, but also by increasing the reception of uses among those who are already receiving them. All the arts whereby interest and affection are enkindled for the things that a given use has to offer belong to the art of education,-the art of leading forth and liberating the affections of the mind, that they may receive the food they desire, thus may receive instruction and enlightenment. In the industrial world, this is effected by advertising, salesmanship; in the schooling of the young, by leading and teaching in the church, by instruction and inspiration in the truths and goods of the Word.
     In the human body, this use of education is represented by the function of nutrition, which prepares and introduces foods for the strengthening of every part.

And from this, by analogy, we learn that the angels of heaven are very largely employed in the function of educating newly arrived spirits, and thus of introducing them into the Gorand Man of heaven. Hence we read that in heaven "there are societies whose function it is to have the care of infants; other societies whose function it is to educate and instruct them as they grow up; others again who instruct and educate boys and girls who are of a good disposition from their education in the world, and who thence come into heaven; others still who instruct the simple and gentiles," and so on. (H. H. 391.)
It is a significant fact that Moses himself was prepared for his function by being educated in Egypt, first as a child, when he was brought up in Pharaoh's court. And so we read in the Book of the Acts: "And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds." (7: 22.) Concerning this, we are told in the Writings that "Moses was foreseen by the Lord to be over the Israelitish people, and on this account was educated in the court of Pharaoh, where there were dominions, and whence he derived a spirit of preeminence over others; and therefore was received to be over his people. Yet he was also of such a quality that he could receive speech from the Divine better than others of that nation, since he was not so much in what is external separated from what is internal as was that nation." (A. C. 10563.) It was chiefly necessary that he should acquire the knowledges and traditions of the Ancient Church, treasured in Egypt more than elsewhere, because an image of that Church was to be formed among the Jews through him, that is, through his later reception of revelation from Jehovah God. By his education in the Land of Egypt, he was prepared for the office of leader, teacher and judge in the church and nation of the Jews, about to be established,-prepared to receive the Divine Law from heaven, and to promulgate the statutes and ordinances given him by revelation, which were but a renewal of the laws and customs previously existing in the Ancient and Most Ancient Churches.
It will be evident that the office of Moses, like his name, involves a universal idea,-the idea of leading forth and deliverance, and that the same is contained in our word "education," which, in a broad sense, is a leading out of ignorance into knowledge, out of falsity into truth, out of darkness into light; as also a leading out of chaos into order, out of bondage into freedom, out of evil into good.

Thus education involves not only a leading out, but also a leading in. It is the means whereby a man is led out of ignorance, falsity, and evil, into knowledge, truth, and good. For so was Israel led out of Egypt into the Promised Land, and this by the hand of Moses. Aaron and Joshua, as representatives of the Lord, the Redeemer and Savior of the souls of men, who delivers from bondage to hell, that He may lead into His heavenly kingdom.
Such an evil significance was not always attached to the land of Egypt. In the Ancient Church, it was the home of learning, of genuine knowledge, both spiritual and natural. Hence its good significance in many parts of the Word, as where Abram and later the sons of Jacob went there for provender when there was a famine in the Land of Canaan, as where the infant Jesus was taken into Egypt, that the Scripture might be fulfilled, "Out of Egypt have I called my Son." There our Lord, as to the human, received His early education and instruction-that is, educated and instructed Himself, and this only from the Word (A. C. 1462, etc.)-after which He was taken thence. But at the time of the Exodus-about 1500 B.C.-the Ancient Church had so degenerated that Egypt had become the home of perverted knowledge, and so represented the falsities of hell, thus the mind of unregenerate and unredeemed man, dominated by the falsity which is Pharaoh,-the mind of man as it is today from his birth. And his redemption and regeneration begin with that work of education, which sets him free from the state in which he is held by ignorance, and falsity-the "darkness" of the Land of Egypt.
By education the human mind is emancipated and delivered from its native darkness of ignorance, its native chaos and disorder, its native helplessness, and is led forth into its appointed light of knowledge, its appointed order, freedom, skill and perfection. And if this deliverance of man be effected, not only by natural truth and knowledge, but also by the light and power of Divine Truth, it will also be for the redemption and salvation of his soul to eternal life. Without that redemptive education, the human mind remains in its native state,-knowing nothing, understanding nothing, producing nothing; forfeiting its birthright to become the vehicle of unnumbered uses.

     Every mind is thus potential; it is like ground, which produces according to cultivation; it is as the clay, which is to be formed by the Divine Potter into a vessel of use, an image of the Creator. The primitive mind is so formed as to be capable of unlimited things, which are realized in the measure of its development-a development accomplished through the leading, teaching, training, and experience summed up in the term "education," by which man is introduced to his intended state of excellence; by which mankind as a whole is redeemed from barbarism and primitive simplicity, and blest with the benefits of civilization; by which the civil, moral and spiritual interests of the race are perpetuated and increased; by which a church is formed from among men by the Lord, as the Divine means of liberating men from the merely natural life, and preparing them for eternal life and happiness in His heavenly kingdom.
     This Divine work of educating individual man for heaven, even by a Divine inspiration and leading, and by a Divine teaching from His Word, is the chief operation of Divine Providence among men. It attends a man from the beginning to the end of his life in the world, and afterwards to eternity. It attends him throughout that preparatory period, whereby he is introduced into the life of uses in the world and the spiritual life of the church: it goes forward with him in that work of his spiritual education by which he is regenerated in adult age, when he is liberated from mere knowledge, from the shades of Egypt, and led forth into the light of truth, seen and rationally understood, and applied to his own life by repentance.
     But while this is the real beginning of the education of adult man for heaven, the quality thereof will be according to an earlier beginning. Farther back in the life of the individual, the hand of Providence was leading and preparing. We must look back to his ancestry and his inheritance: to the first opening of his dormant faculties by the forces of nature, by the hand of God in nature; to that storing of good affection and knowledge in the tender and plastic mind, performed by the Lord with the aid of those associated with him in childhood,-the angels, the earthly parents, teachers and companions. It is a fact of momentous significance that it is entirely according to the excellence and abundance of good remains, thus stored up, that the Lord is able to provide well for the man in the life of regeneration, when he is to cooperate of his own will and thought with the Divine leading and teaching-the Divine redeeming and saving power of the Lord.

And in the measure that the man then suffers himself to be led and taught by the Divine Truth of the Word, in that measure will the Lord lead him forth from the darkness of ignorance and error into the light of spiritual intelligence and wisdom; in that measure will the Lord liberate him from bondage to the evil of hell, and introduce him into the freedom and felicity of heaven.
WHO IS A NEW-CHURCHMAN? 1946

WHO IS A NEW-CHURCHMAN? Editor 1946

          It is our duty to the Lord, and a work of charity to our fellow men, ever to stress the distinctiveness of the New Church and its utter difference from all the churches and sects, whether Protestant or Catholic, Conformist or Nonconformist, that make up familiar Christendom, and which represent Christianity in the eyes of the world, The New Church is something different, something new from the Lord, It doesn't belong to that former church, and the former church doesn't belong to it. The faith of the former church is not our faith. And our faith is not accepted or taught in the former church,
     Let us never try to obscure the difference between teaching a true Christianity and teaching a false one, even though its falsities be those of ignorance. The New Church has a message to men from the Lord, and the message is vital. That message is not heard in the old church, and men will not find it there. Surely, then, the duty of the New Church is plain. Let us exalt the revelation, which the Lord Himself has given to men in His Second Advent. Let us emphasize before men, with all our might, the Heavenly Doctrines which He has given, and not fear to say that the Lord Himself has given them; never attempt to hide the fact that they certainly are "heavenly" teaching.
     Above all, let us not fall into the foolish habit of suggesting that it really doesn't matter what men believe. Has the Lord revealed these Heavenly Doctrines because it doesn't matter? Does the present state of the Christian world suggest that its religious ideas are adequate? Will it get out of that state by believing whatever it chooses, true or false? -AMBROSE COTLESTON, in NEW-CHURCH HERALD, June 30, 1945.

MISSIONARY STORY 1946

MISSIONARY STORY MORLEY D. RICH 1946

New Horizon. By Sigrid Odhner Sigstedt. Published by the Author at Bryn Athyn, Pa.. 1945. 16mo, stiff cover, 60 pages. Price 75 cents; 10 copies for $5.00.

     The contents of this pocketsize, green-jacketed book testify to Mrs. Sigstedt's belief, based upon the teachings of the Writings, that wars hasten the consummation of the former church and prepare the way for the reception of a New Church. Dedicated "to our young men who gave their lives that their country might be free," it was written as the possible meant; of introducing the reader to the Doctrines of the New Church, and in these times it should be an effective means to this end.
     A young man who has recently been discharged from the armed services visits the family of his closest friend, who had been killed in action. Discovering that they are believers in the works of Emanuel Swedenborg, he finds, to his amazement, that he is being comforted by them for the loss of his friend, rather than the reverse. Through several conversations with them, he also becomes a receiver of the Doctrines.
     The thread of the narrative however is made subordinate to a simple presentation of the doctrines concerning the One God, the life after death, and the internal sense of the Word. Among the features of the booklet are some effective illustrations of the doctrines, and a short but interesting and comprehensive account of Swedenborg's life.
     One of the amusing touches occurs when the young man is describing his parents: "My father was a good and very efficient man. His formula, when anything came up that seemed contradictory or inexplicable in the Bible, was: 'Just lift your hat and pass by.' My mother was form-perfect in the religious life, as in her housekeeping and social affairs. She left nothing of her part undone; but she left the thinking scrupulously to her pastor." (Page 7.)
     MORLEY D. RICH

Church News 1946

Church News Various 1946

     HURSTVILLE, AUSTRALIA.

     October 22, 1945.-If July was fairly quiet here, the next two months were filled with incident and interest. The first special event in August, in point of time, was one to which the children look forward for 364 days in the year-their prize-giving day. Mr. Ossian Heldon made the presentations after a talk in which he drew parallels between natural and spiritual warfare and military service. When the ceremony was over, pupils and their parents were entertained at afternoon tea by the teachers.
     Mr. Heldon's address was given only just in time, for three days later came the long awaited announcement of VJ-Day. A Service of Thanksgiving for the end of World War II was held in our church at 11.00 a.m. on August 16th. With a few changes in the prayers, the service prepared for VE-Day was used. An informal social gathering followed, during which several toasts were proposed and honored with great feeling; one, of course, being "The Church" another to our men in the forces-this being coupled with gratitude to the Divine Providence that they will all be returning to us.
     Early in September the Sydney Society of the New Church began to celebrate the seventieth anniversary of its organization with an ambitious program of special services and meetings extending from the 2nd to the 16th. Revs. Richard H. Teed and C. Douglas Brock, and Mr. W. H. Hickman. Leader of the Perth Society, were brought to Sydney for the occasion, and a cordial invitation to the Hurstville Society to take part in the proceedings was extended and gratefully accepted. Some of our members attended both of the Sunday evening services held in the city, and we were represented at all the social and other meetings held; at one of which, a tea on the 5th, our pastor had a part in the speaking program. We thoroughly appreciated and enjoyed the opportunities thus given for contact with our friends in other societies. The Sydney Society is certainly to be congratulated upon its arrangements, and we hope that their purpose in holding these meetings will be fully achieved.
     In the midst of all these extra activities we contrived to hold our own annual meeting, on Wednesday, September 12th. Once again the reports showed a satisfactory financial year, but a further slight decrease in support of nearly all activities. There were no changes as a result of the elections; but a number of resolutions were carried which completely reorganize the financial machinery of the society, and The Calendar was adopted as the official organ of the society, the pastor being appointed Editor for the ensuing year. Our numerical strength was shown to be much the same as last year, except that membership has decreased from 28 to 27. During the meeting a short address was given by the pastor in which attention was drawn to the importance of members discussing in their own homes, and meeting to discuss informally in one another's homes, not only doctrine itself, but current affairs and all the issues of everyday life in the light of the Writings. This was said to be a valuable means of building up that common understanding, affection, and attitude which are the formative elements in a spiritual society.

     A most enjoyable social-the first for longer than we can remember,- was given in the church hall on September 18th for Mr. Fred Kirsten and Miss Enid Taplin, whose engagement was mentioned in our last report. After games, dancing, and several vocal items, the pastor presented a picture to Fred and Enid as a wedding gift from their friends in the society. The marriage took place on the following Saturday, at St. Stephen's Presbyterian Church, Sydney, and our society was well represented, both at the wedding itself, and at the reception which followed. In an impressive service conducted by the pastor in our church on October 7th the young couple sought the blessing of the New Church on their marriage. Fred, one of our most active young men, has carried a big load in the society during the war years, and we wish well to him and his charming wife, whose personality has made a strong appeal to us.
     During these months our regular activities have, of course, continued in the usual way. The doctrinal classes on less well known works of the Writings were followed by a short series on "Remains," and in a new series begun recently the pastor is presenting what is revealed in the Writings about the character and the state after death of some of the leading persons mentioned in the Word and in other books of the Bible.
     The Arcana Class is now studying the fifth volume of that work, and at recent monthly teas talks have been given on the lives and works of Bishop N. D. Pendleton, Rev. C. Th. Odhner, and Bishop Acton.
     On the last four Sundays in September a series of doctrinal addresses under the general title, "The Writings on World Affairs," took the place of sermon. The subjects dealt with were: 1) "The Nations of the World"; 2) "The Spiritual Issues in War"; 3) "The Doctrine Concerning Peace"; and 4) "Treatment of Enemies: Punishment-and Reconstruction." An opportunity for discussion was given after the services at which these addresses were delivered.
     The ladies who attend continue to enjoy their two monthly meetings, and the reading group is doing excellent work.
     The local Sons' Chapter continues to make the best of what it hopes is the last of its lean years. A first "Ladies Night" staged in July, if more sedate than the one recently held in Toronto, appeared to be quite successful. At the August meeting, Mr. Kirsten launched one of our most useful discussions with a short paper entitled "Some Thoughts on Marriage." Our second "Magazine Night." held in September, was a great improvement on the first. Mr. Hickman was present at this meeting, and his extemporaneous contribution was much appreciated.
     Already we have tangible evidence that the war is over. F/O Sydney Heldon has been honorably discharged W/O Theodore Kirsten came home last week on long leave after being oversees for three and a quarter years F/O Norman Heldon is believed to be on his way home, Sgt. Tom Taylor, in Melbourne, hopes to be discharged soon. And Tpr. Lin Heldon, although uncertain when he will be a civilian again, is stationed near Sydney, at least for the time being. We are all hoping that by next year the society will be back at full strength again.

     November 12, 1945.-Recent events seem to call for another report. In the first place, our monthly tea on October 14th became a "Welcome Home" for W/O Theo Kirsten who, as mentioned last time, had been overseas for over three years. A fine cake, suitably inscribed, graced the table, for a while at least, and Theo held our interest for well over an hour with an account of his travels and experiences. Two days later, the Kirsten family gave a party in his honor, and we were able to hear from him again, as well as enjoying a good program. It should be mentioned that, during the morning service on the 14th, Theo made his Confession of Faith, an act which had been delayed by the war.

     A very successful Fair, organized by a group of young ladies, was held at the Fletcher home on the 27th. Despite steady rain throughout the afternoon, business was brisk; and the group reports that from the Fair itself, and the sale during the year of articles made by, and for, them, the South African Mission will receive the sum of L50-0-0. This represents a year of steady work, and warm congratulations have been extended to the group, and to others who helped on this fine effort.
     On Monday following this Fair, the children had their first fancy dress party for four years. Costumes, were well up to previous standards, and an uproarious and therefore good time was had by the heavily disguised guests.
     Earlier in the month, Hurstville Sons held what they now know to have been their last "Services Night." The three members who supplied the program were able to make their contributions in person. Tpr. Lin Heldon, W/O Theo Kirsten, and plain Mr. Syd Heldon spoke about their service experiences and the impressions they would take into civilian life. All three spoke appreciatively of the way in which their spiritual needs had been taken care of by the Military Service Committee. With ten members present, this meeting was the largest we have had for several years, and a foretaste of better things to come.
     The Chapter's seventh annual banquet was held on Sunday, November 4th. Inspired by their first post-war banquet-the very first not held under war conditions-and aided by loosened purse-strings, local Sons really went to town on the catering; and with twenty-five places filled, and only one member absent, there was what can be described only as a gala atmosphere. Fred Kirsten, as toastmaster, saw to it that all the usual toasts were honored, and Messrs. A. Kirsten, O. Heldon, and Alwyn Kirsten gave us interesting papers on the education of the pre-school child, the school child, and the adolescent. Although this was Alwyn's first appearance in a banquet program, he acquitted himself with all the aplomb of a veteran speaker. F/O Norman Heldon arrived in Sydney from England earlier in the day, and got through the necessary formalities just in time to be among those present.
     Sgt. Tom Taylor was the only Son absent from the banquet, but he arrived in Sydney a few days later to be discharged, and on the following Sunday evening we again met in the church hall at a social supper organized to welcome Norman and Tom home, Invidious distinctions were avoided by the appearance of a second cake, also suitably inscribed; and the two guests of honor responded nobly by giving us most interesting and entertaining talks on their service careers, travels, experiences, and impressions.
     We were, of course, particularly interested in what Norman had to tell us about the Church in England. Norman will be discharged on December 11th, and Theo and Tom have joined Syd on "civvy street." Lin Heldon is still grimly fighting the battle of Sydney, but hopes to call it off before Christmas. Our pleasure in welcoming these young men back to civilian life will be understood by all other societies which are having the same happy experience. There is a feeling that the long, lean years are over at last, and a pleasurable anticipation of better things to come.
     W. CAIRNS HENDERSON.

     WASHINGTON, D. C.

     Since our last report, which appeared in your August, 1945, issue, one of our pioneer members has been called to the spiritual world-Mrs. Ernest J. Stebbing ("Lydie" Cowley),-who passed to the other life on September 25th in her 72d year. Because of ill health she had been unable to take an active part in the uses of the Society, but her children have carried on the good work for her.
     The last four months have been busy ones for the Washington Society. The Annual Meeting was held on September 22d. There was a good attendance, and some valuable suggestions were made and acted upon.

     Dr. Acton continues to visit us every three weeks, and he now conducts a special class for the children on the Saturday afternoon preceding the Sunday service. Later on he hopes to be able to give the older children a simplified course in the New Church Doctrines. In the doctrinal classes, which are held Saturday evening, we shall continue the study of the work on Heaven and Hell, and it was suggested that we read beforehand the chapter to be discussed at the following class.
     In the absence of our pastor, the Rev. Charles F. Doering visited us for the October 13-14 meetings, and we thoroughly enjoyed the paper he gave in which he traced New Church history from its beginning, including some very interesting letters written by the founders, in which they expressed their different points of view.

     Anniversary.-The high spot of the season came on November 3d with the celebration of the 35th anniversary of our pastor's ministry to the Washington Society. Thirty-two of us (we almost had thirty-five) gathered at the home of Major and Mrs. Fred Grant for the event, and five of those present were of the original group which later was formed into the present Society. Festivities began after the doctrinal class. A beautiful pink and white cake, upon which the figure 35 was shaped in candles, was brought in and placed in front of the guest of honor. And after the ceremony of cutting the cake had been performed, we drank a toast to "Our Friend."
     We were especially glad that Mrs. Acton and her daughter Roena (Mrs. Valentine Merlin) were able to be with us for this memorable occasion. Other welcome visitors were: Mrs. Winfred Hyatt and Miss Lois Stebbing, who motored from Bryn Athyn; Mr. and Mrs. J. W. Stockham; Lieut.-Colonel and Mrs. Wm. R. Kintner; and Cpl. Ralph Allen and his fiancee, Miss Shirley Vaughn.
     The following morning, Miss Vaughn was baptized into the New Church,
Bishop Acton officiating; and she became Mrs. Ralph Allen on December 23d. We wish them many years of happiness.

     Arbutus-Washington.-A joint cerebration with the members of the Arbutus Circle was held November 23-25, Thanksgiving week-end. Bishop de Charms officiated at the Sunday service in the Arbutus chapel, assisted by the Rev. Morley Rich. About 47 sat down to the banquet which followed. Mr. Rich was an able toastmaster. Special tribute was paid by Mr. Rowland Trimble to our departed friend, Mr. Emil Gunther, a beloved and much missed member of the Arbutus Circle. It was a most successful affair, and, as Mr. George Doering expressed it, gave us all a "tremendous lift."
     On the Friday evening before the Joint meeting, several members of the Washington Society and quite a few distinguished visitors assembled at the home of Mr. and Mrs. Frank Muller, and Bishop Acton gave an inspiring paper on "God's Omnipotence and Man's Responsibility," explaining the seeming paradox involved in these terms. Light refreshments were served afterwards, and, judging by the animation that reigned, everyone had a good time.

     Christmas.-On the afternoon of December 15th a Christmas Service for the children was held at the home of Mr. and Mrs. David Stebbing, eleven children being present. In the evening, nineteen of us attended a housewarming at the new home of Lieut-Colonel and Mrs. Wm. R. Kintner. Dr. Acton first gave a talk on the reasons why the Lord was born on this Earth, presenting many new thoughts on the subject which brought forth considerable discussion. Delicious refreshments were served later, and altogether it was a most enjoyable evening.
     Our regular Christmas Service was held on December 16th, and on Christmas Eve the children had their annual party at the home of Dr. and Mrs. Philip Stebbing.

Twelve children attended; also one young man, Joel Trimble. a student at the Boys Academy, home for the holidays; besides twelve adults. All had a very happy time singing carols. Afterwards the children presented their offerings to the Orphanage Fund, and received their gifts from the tree. This year it was decided to give them church books suited to their respective ages. Refreshments followed, greetings were exchanged, and the party broke up at 10 p.m.
     We are losing some valued members of our congregation. The war brought them here, and now the war's end is taking them away.
     Miss Renee Smith is taking a course in Bryn Athyn with a view to becoming a teacher. Mr. Charles Cole has the same objective, and he and Mrs. Cole will leave us soon. The Rhodes family will be returning to New York in February, to take up residence there again.
     To offset these departures, several newcomers have joined us, and we are glad to welcome: R.T. 1/c and Mrs. Win. G. Schroeder, Lt.-Col. and Mrs. Wm. R. Kintner and family, Mr. and Mrs. J. W. Stockham, and Sgt. Ruth Cranch. Also, early in the new year, C.Ph.M. and Mrs. Alexander Iungerich and family are expected to take up their residence in the vicinity of Washington.
     CHARLOTTE MULLER.

     TORONTO, CANADA.

     We are indebted to Mary Parker for the following write-up of the Christmas Tableaux shown in Toronto on Sunday evening. December 23rd:
     "As a traditional and beautiful introduction to the celebrations of the Christmas Season, comes the delight of hearing the stories of the Lord's birth and seeing them presented in tableau form.
     "Their presentation this year, held just two days before Christmas, was delightful in its clear-cut simplicity, brilliant coloring arrangement, good lighting effect, the introduction of some slight changes of position during each tableau, and a longer viewing of each scene than in previous years.
     "In the first tableau there was the sudden appearance of the angel telling Zacharias that he and Elizabeth were to have a son. This was followed by a tableau in which the same angel entered to tell Many of her wonderful mission. The meeting of Mary and Elizabeth in the third scene was lovely in its simplicity. The fourth tableau, in which many people were well-grouped, depicted Zacharias asking for a writing table, and his writing, 'His name is John.'
     "One of the most striking of the seven tableaux, and one in which soft blue lights gave a very beautiful effect, was the fifth, which showed Mary 'and the babe, lying in a manger.' The next tableau showed Simeon holding the child Jesus in his arms and blessing God, and Anna the prophetess doing likewise. The final scene, with its very good grouping, showed the Lord at the age of twelve years 'in the temple sitting in the midst of the doctors, both hearing them, and asking them questions.'
     "Although primarily arranged for the children, the yearly presentation of the Tableaux is a great delight to all who attend them. And our thanks go to the various producers, who this year were Miss Vera Craigie and Mrs. Frank Longstaff, and to Mr. Gyllenhaal, whose ever ready assistance is most valuable, for the time and thought necessary for their production."

     Christmas Morning.-A particularly happy sphere pervaded the Christmas Morning Service of Worship, when the good old Christmas hymns rang out with a lusty vehemence which bespoke sincerity. The large congregation intently enjoyed our pastor's appropriate sermon on "Glory to God in the Highest."
     About forty-five friends gathered after the service at the home of Mrs. Lenore Bellinger. This is an annual event, without which the season would be incomplete, but it is worthy of particular mention this year.

For, after various other toasts, Mrs. Bellinger, in poignant words, proposed one to the Rev. and Mrs. F. E. Gyllenhaal, this being the last Christmas which Mr. Gyllenhaal would spend with us in his present official capacity. The thought of this was too much for most of the friends gathered together, as we could not visualize Christmas festivities without the presence of Mr. and Mrs. Gyllenhaal. So we raised our glasses to their being with us next Christmas without benefit of portfolio."

     Children's Party.-December 28th was the big event for the children,-their Christmas Party. This year it was separated from the showing of the Tableaux, and was pure party, with a very large Christmas Tree, a real live Santa Claus, presents, oranges, ice cream and cookies. It was a highly successful occasion, and the outcome of much work on the part of a number of the members of the Ladies' Circle.

     The New Year.-With balloons, horns, rattles and trumpets, gay decorations and good music, with a fine spirit of good-fellowship and fun, the Toronto Society welcomed in the year 1945. It was our Victory Ball, and marked the first occasion for many years at which the ladies appeared in lone formal dresses, the Government having forbidden the use of material in long dresses during the war, Mr. Ernest Zorn was an excellent Master of Ceremonies, and had organized a large and competent committee to attend to the various "chores" involved in entertaining 114 people so royally.
     Dancing, with various novel interspersions, carried along until midnight, when we all gathered to hear a few well-chosen words from our pastor, and a special Welcome Home to the service boys. Then one and all acclaimed that "For the Sake of Auld Lang Syne" we wished us all a Happy New Year. The noise which accompanied the individual New Year greetings had to be heard to be believed, (What are we saying? Nothing else could be heard) But during it tables appeared on the floor, and miraculously bacon and eggs followed fresh grape fruit, topped off with good coffee.
     By way of further entertainment, a Playette was given portraying the correspondence passing between a young husband and wife during the war. This was very effectively shown and well played by Mrs. George Baker and Mr. Orville Carter, from script written by Messrs. Alec Craigie and Sydney Parker. Dancing followed, and no one was ready to leave when the time came to close. However, as various private parties followed, the guests remained cheerful.
     May we extend to all readers the sincere good wishes of the Olivet Society that for you the year 1946 may be a truly happy one.
     VERA CRAIGIE.

     KITCHENER, ONTARIO.

     On November 2d the Young People's Club entertained the society at a Halloween masquerade party which was much enjoyed by all. The following evening. Mr. and Mrs. Rud Schnarr and Mr. and Mrs. Henry Heinriches entertained the children of the society at a Halloween Party at the school.
     A surprise "shower" was held at the church on December 1st for Lucille Schnarr and Cecil James, who were the recipients of many lovely gifts, and all had a very enjoyable time.

     Christmas.-Once again we were privileged to view our Christmas Tableaux, which were presented on December 23d under the direction of the Rev. Alan Gill and Mr. Rud Schnarr, assisted by Mrs. Nelson Glebe and Mrs. Rud Schnarr, with a cast composed chiefly of young people. Beautiful new stage settings (prepared by the young people, and costumes Mrs. Glebe) helped to portray the Christmas story in all its glory.

     The Children's Christmas Eve Festival Service, always the happiest and brightest service of all seemed brighter and happier than for many a year. The chapel, decorated with tangy evergreens and glowing red candles, was filled to capacity with a congregation of young and old. After the pastor's address on "The Angel Gabriel," the children were presented with their decorative boxes of goodies.
     At our Christmas morning service, Mr. Gill delivered an inspiring sermon on the subject of "The Virgin Birth."

     A Wedding.-New Year's Eve, always a gala occasion was doubly festive this year, as we were able to celebrate a wedding that night. At 7.30 we gathered in the beautifully decorated chapel to witness the marriage of Mr. Cecil James and Miss Lucille Schnarr, our pastor officiating.
     To the strains of the wedding march, played by an orchestral ensemble directed by Mr. Nathaniel Stroh, the bridal party proceeded toward the chancel, which was lighted by many candles in silver candelabra, enhanced by white chrysanthemums and evergreen backed by silver Gothic window motifs.
     The bride looked lovely in a gown of ivory slipper satin designed with a front panel and circular train embroidered in sprays of orchids. A tiny net frill edged the sweetheart neckline and the long pointed sleeves. Her long veil of embroidered tulle was caught to her head by a halo headdress of net trimmed with pearls and tiny gold beads. She carried a shower bouquet of Butterfly and Sweetheart roses.
     Miss Korene Schnarr attended her sister as maid of honor, wearing a gown of turquoise shadow lace fashioned on princess lilacs with sweetheart neckline, the puffed sleeves, slight train and matching lace mittens. She carried a nosegay of pink and white baby mums. The bridesmaids,-the Misses Nancy Beth Schnarr and Evangeline Gill-wore flesh pink lace dresses, matching in style the maid of honor, and carried similar nosegays. Jane Gill was a charming little flower girl, attired in a floor-length gown of white lace and point d'esprit, bordered with maribou, and carrying a tiny nosegay or baby 'mums from which she strewed petals in the wedding recessional. Mr. John Kuhl was best man; Alan Schnarr, brother of the bride, Fred Schnarr and John Hasen assisted as ushers.
     After the lovely service we gathered to greet the bride and groom in the social hall, which was very prettily decorated with large pink and white nosegays, blue streamers, and a white picket fence. Receiving with the bridal party were Dr. and Mrs. Robert Schnarr and Mrs. Woelfle, with whom the groom has made his home since he came to reside in Kitchener. Wedding cake and punch were served, and with Mr. John Kuhl as toastmaster we honored toasts to the Church, the bride and groom, and the parents, responded to by Mr. Gill, Mr. Cecil James, and Dr. Schnarr. The toastmaster read telegrams extending good wishes to the happy couple, and Mr. Ted Alden expressed his pleasure in being present for the occasion.
     The grand march followed, led by the bride and groom, and introduced an evening of dancing. Three squares of Lancers were a highlight of the evening's program. At eleven o'clock we sat down to a very lovely wedding supper, which we finished just in time to clear the floor for a New Year's "Auld Lang Syne. Very unusual paper hats (the handiwork of some of the young people), confetti and noise makers were distributed, and all proceeded to usher the old year out and the new year in. Our dance music was provided by a newly formed church orchestra which I am sure will be called on for future occasions. After the newly married couple had escaped the party, the dancing and merriment continued, but we finally brought to a close a long to be remembered New Year's Eve.

     Personal.-We congratulate Mr. and Mrs. Joseph Scott on the birth of a daughter on October 24th;

Mr. and Mrs. Robert Schnarr of Ottawa, a son on November 16th at Kitchener; Spr. and Mrs. Jack Dickin, a son on November 25th; and Mr. and Mrs. Walter Petzke, a son, on December 24th. On December 30th Gary Robert Schnarr, infant son of Mr. and Mrs. Robert Schnarr, was baptized.
     During the past two months we have enjoyed many visitors. Ted Glebe, on leave from the United States Army before embarking for Iceland. From Bryn Athyn: Mr. and Mrs. Ed Cranch and Sylvia; Messrs. Oliver Powell, Ted Alden. Alan Schnarr, Scott Havey, Eugene Schnarr. From Glenview, Mr. Gerald Nelson. From Toronto: Miss Venita Roschman, Miss Norma Carter, Mrs. Healdon Starkey and Stephanie, Mr. And Mrs. Ronald Potts. From Trenton, Ontario, Mr. Leon Stroh, R.C.A.F. From Simcoe, Ontario, Mr. and Mrs. Maurice Schnarr. From Colchester, England. Mr. and Mrs. Alan Waters. From Philadelphia, Miss Eunice Bond. Returned from service overseas: Flt. Lt. Alfred Bellinger. Pvt. Herbert Scott, and Gnr. Robert Evens. Recent discharges from the armed forces: Lillian, Tom, and Jim Bond; Philip Heinrichs from the Air Force; Elaine and Leigh Bellinger from the Navy; and Bob Knechtel from the Army. Mr. Randolph Stroh has returned from Ottawa to be a resident member of our society.
     A very Happy New Year to you all from all of us!
     MARY A. KNECHTEL.
WANTED 1946

WANTED MARGARET WILDE 1946

     Announcements

     The undersigned would like to correspond with anyone who has for sale a set of the two volumes of Words for the New Church.
     MISS MARGARET WILDE,
          Bryn Athyn, Pa.
GENERAL ASSEMBLY 1946

GENERAL ASSEMBLY GEORGE DE CHARMS 1946

     The Eighteenth General Assembly of the General Church of the New Jerusalem will he held at Bryn Athyn, Pa., from Saturday, June 15, to Wednesday, June 19, 1946, inclusive. Applications for reservations should be addressed to The Assembly Committee, Bryn Athyn, Pa. The Program will be announced in later issues of NEW CHURCH LIFE.
     GEORGE DE CHARMS,
          Bishop.
WESTERN STATES 1946

WESTERN STATES 1946

DIVINE REVELATION Rev. CHARLES E. DOERING 1946

NEW CHURCH LIFE
VOL. LXVI
MARCH 1946
No. 3
     "The Revelation of Jesus Christ." (Apoc. 1: 1.)

     Since its writing the Apocalypse has been the enigma of the Christian Church. From time to time various interpretations applying to natural states, conditions and persons have been made. Sometimes also they have applied its contents to the affairs of kingdoms, blending them at the same time with ecclesiastical matters. But its true import and meaning has been unknown because there was no knowledge of the spiritual sense of the Word. This spiritual sense the Lord alone can give. He has revealed it in the Theological Writings of Emanuel Swedenborg for the establishment of the New Church. (See Pref., A. R.)
     The Gospels, in addition to telling us of the Lord's birth, life, teaching and glorification, also describe the successive decline of the Christian Church and foretell its end, as is described in Matthew where we read that the disciples asked the Lord when the end would be, and what would be the sign of His Coming. And He replied:
"Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Man in heaven. . . . And they shall see the Son of Man coming in the clouds of heaven with power and great glory." (Matt. XXIV: 29, 30.)
     Which means that, when there is no longer any love to the Lord or charity to the neighbor, or knowledges of genuine truth, then the Lord comes in the truth, that is, in the Word, which is meant by His "coming in the clouds of heaven with power and great glory."

Thus it is His coming in a revelation of its spiritual sense, which is its true import, and is what makes it Divine.
     Another reference to the end of the Christian Church is in the last chapter of the Gospel of John, where we read that Peter, after being told by the Lord that he was to follow Him, saw the disciple John also following, and asked what this man should do, and received in answer, "If I will that he remain till I come, what is that to thee? Follow thou Me!" Then follows the Book of Revelation, or the Apocalypse, describing in symbolic language the spiritual events that were to happen when the Lord made His Second Coming, when He would be rejected by those represented by Peter, but would be received by those represented by John. For Peter here represents those who are in faith separated from charity, which has a contempt for those in charity, who are represented by John, and who are they who receive the Lord when He comes. Because of this representation of Peter and John in the passage, Peter was rebuked by the Lord. And after the rebuke follows the prophecy of the Apocalypse.
     Spiritually, the Apocalypse does not describe the successive decline of the Christian Church, but treats of the Lord Jesus Christ, the God of heaven and earth, who makes His Second Coming at the end of that Church, revealing the spiritual sense of His Word, by which He executes a judgment on the vastated church, separates the evil from the good in the spiritual world, and establishes a New Church in the heavens, from which He also establishes a New Church on the earth, described by the descent of the Holy City, New Jerusalem. Thus it forecasts the revelation of the Divine Human of the Lord, so that it can be rationally and spiritually seen by men who could not do so before. It predicts the "Revelation of the glorified Jesus Christ."
     The opening word is "Apocalypse," translated Revelation. And this word contains, as it were, in a sum, all that follows. For every revelation of the Lord is His Advent. And His Advent involves the ordering of the heavens, the separating of the evil from the good, and the establishment of a New Church, first in the spiritual world, and then in the natural. This is so with every new church, and with every man of the church, who becomes a church in least form. It differentiates a church from a sect.

     Revelation is the Lord manifesting Himself to human beings. By it the Infinite and Eternal God comes into touch with finite men; and so it is the means whereby man is conjoined with heaven. As the end of creation is that man may become an inhabitant of heaven, therefore the Lord, in His mercy, has always provided the means of salvation, namely, that there should be a revelation of Himself or His Word. For what the Lord reveals is the Word, and it is the only means whereby a man may know anything about God, eternal life, and how he shall live that he may have eternal life. No amount of natural knowledge or science can teach him this. Man cannot learn from himself any of these things. He can learn many knowledges of natural things from himself, can arrange them into order and discover many laws operating in nature; but he can only learn about the Lord, the way to eternal life, and of heaven and hell, from the Lord's revelation. And the Lord, in His mercy, has always provided this in a manner suitable to the age and state of the people, sometimes by representations, sometimes by parables, but now openly in rational scientific language.
     In the history of the human race we find that the character or genius of men has differed in different ages. And as these have varied, so also the revelation of Divine Truth from the Lord has varied, but always in accommodation and adaptation to their genius, thus different in one age from what it has been in another. Also, because of His infinity, which in itself is incomprehensible to finite minds, the Lord has always chosen and acted through instruments in entire correspondence with the state of human life-instruments who were to be the subjects of His Divine operation. In this we see the universal application of a law of Divine order, according to which the Lord always acts.
     Thus, in the Golden Age, when men lived in love to the Lord and to each other, they had immediate revelation by communication with angels. Their minds were open to the influx of heaven, which gave them celestial perception. When this state declined, and men, instead of being celestial, became of a spiritual character, when they no longer had celestial perception, and could no longer be reached by celestial laws, then the Lord made provision to each man through his understanding by means of doctrine collected from the revelations made to the Most Ancient Church,-doctrines collected by men who loved to do such things, and who were of the same general character as the men of that age when it was approaching the last period of its decline or consummation.

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This is meant by the words, "And Enoch was not, because God took him." (Genesis 5: 24.) Enoch represents those who collected doctrines. These doctrines, or Word, were doctrines of love to the Lord and of charity towards the neighbor, expressed in the language of correspondences and representations. Hence their worship was by means of representatives.
     Thus was the Word of the Ancient Church written by correspondences and representations. It was given in the mode of speech and writing of the men of that age: and men studied this Word, and thereby learned of heavenly things and those of eternal life. The truths thus learned were the means of their becoming wise and we are told that the delight of their life was the study of such things; for into these correspondences and representations, thus learned with affection, and for the sake of what they represented, heaven inflowed with them. The light of heaven illustrated their understandings, so that they could think of heavenly things corresponding to the natural things which they saw, and thus they had illustration as to the spiritual meaning of the representative rites and ceremonies they used in their worship.
     But in process of time this Church also declined and came to an end, and a third succeeded with the children of Israel, in which the revelation was through instruments of a state similar to that of the men of the age. Thus Moses, although he had been instructed in the learning of the Egyptians, had first to be taught the name of the God of his fathers before he could become the leader and lawgiver of the children of Israel. For we read of him at the burning bush:
"Who shall I say hath sent me? What is His name? And God said unto Moses, I am that I am; and He said, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob, hath sent me unto you. This is my name forever, and this is my memorial unto all generations." (Exodus III: 13-15.)
     Likewise the prophets were of the people, and their inspiration was by an influx of the Lord, by which He took possession of their sensual mind, with its memory and faculties, to utter through them Divine Truths in sensual form; of the real spiritual meaning of which they had no idea whatever, but this was understood by the angels.

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     As the prophets did not know the real meaning of the truths they uttered, so neither did the people; but so long as they obeyed externally the commands of the church, and performed all the rites and ceremonies in a holy manner according to command, a communication with heaven could continue. Their pantomimic worship served as a plane where good spirits could be present, and through them heaven could inflow and rest among men on earth. But when traditions took the place of the Word of God, and their forms of worship were corrupted, then communication with heaven was no longer possible, and the Lord, who is the Word Itself, came in Person to establish the Christian Church.
     When He did this, He appeared as a man, as a Jew, born of the race of David, which, though representatively the highest, was morally the lowest of all the families of that low, sensual people. Although, in His case, the glorification of His Human began at birth, and continued through childhood and youth up to manhood, yet the final combats by which He rejected the heredity from the mother and completed the glorification, were not entered upon until He began to preach and to teach the doctrine of the Christian Church which He came to inaugurate. This work progressed simultaneously with His enunciations of the Word of Divine Truth.
     Thus, at His advent, He came into the state in which men were at the time of His coming. He finited His infinity to reach fallen man. He put on the nature of finite men. `He bowed the heavens and came down." And, as a man, He took upon Himself that state to the end that He might become visible to men, and also for the purpose of liberating men from the power of evil, by which they were held in bondage, and for the purpose of teaching them the truth and leading them to good or to heaven. His Divine work of liberation was effected in the Human assumed by Him, and His Divine teaching and leading were effected in the same Human, in which He was present and accommodated to the lowest as to the highest state of men and angels.
     And apostles, through whose agency the Christian Church was brought into form and existence as a Church, and who wrote the Gospels and the Apocalypse, were men of the same character as the rest of the people from whom they were chosen, partly from the representative nature of their previous occupation, and partly for their mental fitness for the office to which they were called.

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And each proclaimed the gospel according to his ability, as we read: "The Lord filled them all with His Spirit, but each took a portion according to his peculiar disposition, and exercised it according to his strength and power" (T. C. R. 154.)
     In the giving of all these revelations and the coming of the Lord in Person, we notice that the law operative-that is, the law of Divine Accommodation-was the same for all: and we hence conclude that the law was equally operative with the instrumentality employed in giving the last and crowning revelation of Divine Truth to the world in His Second Coming, which Coming is foretold in the Apocalypse.
     In the True Christian Religion we are told that this instrumentality was "that of a man before whom the Lord had manifested Himself in Person, and whom He had filled with His Spirit to teach the doctrines of the New Church through the Word from Him." And further it is added in the same work: "Since the Lord cannot manifest Himself in Person, and `et He has foretold that He would come and establish a New Church, which is the New Jerusalem, it follows that He is to do this by means of a man, who is able not only to receive the Doctrines of this church with his understanding. but also to publish them through the press." (T. C. R. 779.)
     What he has thus published is the "revelation of Jesus Christ" predicted in our text; for we read in the Apocalypse Revealed, no. 2, "that these words signify the predictions from the Lord concerning Himself and concerning His church, what it will be in its end, and what it will be hereafter, as well in the heavens as in the earths." Thus they are a prophecy & the Lord in His Second Advent And in this, His Second Advent, which is a spiritual one, made in accommodation to the state of the human mind at that period of the world, He embodies the Divine Truth of His Divine Good, or His Divine Human, in forms of rational thought and knowledge, as they were contained in the mind of Swedenborg. Not in forms of representations or in parables, but openly. This was done in order that the Lord, or, what is the same, that His Word or Divine Truth, might be rationally and scientifically known and acknowledged; or, being thus made an object of scientific faith in the natural, as it was in the consummated state of the Christian Church, could lead to a rational reception and acknowledgment of Himself as "the Word which was with God, and which was God."

103

     We have noted that the law of Divine Accommodation throughout the cycle of the ages has been the same in all of them; that is, the Divine made use of finite instrumentalities, of the age and character of the people who were to be affected; for in no other way could the Lord come to man, because we read in A. C. 8760: "What is Infinite cannot be conjoined with the finite except by the putting on of something finite, and thus by accommodation to reception"; and again in no. 3362, "Essential Divine Truths are such that they cannot be comprehended by any angel, still less by any man, inasmuch as they exceed every faculty of understanding of both men and angels; in order, therefore, that they may have conjunction with the Lord, Divine Truths flow in with them in appearances, and when Divine Truths are in such appearances, they can be both received and acknowledged. This is effected in a manner adequate to the comprehension of everyone."
     We would note, however, that in the putting on of what is finite, the Lord's Divine Truth, flowing in with man as an instrument and using the knowledges in his mind, does not take away from the Divinity of the Lord's Word, irrespective of what the forms are in which it has come. The doctrine given in A. C. 5689 on this point is this: "That which proceeds from anything derives its essence from that from which it proceeds, but is clothed with such things as serve for communication, thus for use in a lower sphere; those things with which it is clothed are drawn from such things as are in the lower sphere, in order that the internal from which it proceeds may act in the lower sphere by such things as are there."
     We note here that the internal gives the essence, the quality, to the external, and that it is the life and soul of the external, and acts by means of it; and consequently it is the internal of the Word, acting by means of the external, which is efficacious for salvation as the Scripture saith: "It is the spirit that quickeneth, the flesh profiteth nothing."
     A further teaching on this subject is contained in the number read as a Lesson: "All thought, speech, and writing derives its essence and life from him who thinks, speaks, and writes; the man, with all that he is, being therein; but in the Word the Lord alone is." (A. R. 200.)

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That is, in every Revelation the will of God, His Divine Love and Divine Wisdom, has taken a covering from the mind of a man, in order that His love might be perceived and felt, and His truth seen, and thereby might become efficacious for man's salvation. This holds also for the Writings; for we read in the little work on Miracles, where Swedenborg is speaking about the inspiration granted him, "I was elevated as to my understanding, but not as to my will." That is, the Lord used his understanding to clothe the Divine Truths in spiritual rational language, in order to reveal Himself in His Divine Human in such a way that men might have an interior spiritual vision of Him as the Divine Man, who is the "First, and the Last, the Alpha and Omega," now operating from inmosts by His own outmosts, thus immediately and mediately to lead man to Himself in heaven. This is the essence of the theme of the Apocalypse seen spiritually; and this interior vision of the Lord in His Glorified Human could not be given the human race when He was on earth, except obscurely, nor even when the Apocalypse was written.
True, Peter, James and John were given a glimpse of this vision on the mount of transfiguration; and the resurrected Lord appeared in His Human to the apostles and others, when their spiritual eyes were opened; but there clung to their minds a natural and material idea of His Human, and this idea gained the dominance in the first Christian Church, until it destroyed every essential truth concerning the Divinity of the Lord Jesus Christ; and hence, in the Apocalypse, the prediction was made of a new Revelation of Himself, which prediction forecast that the truth of His Glorified Divine would be openly manifested; and this prophecy was made in order that the minds of men and angels might be spiritually prepared for His Second Coming.
The word Apocalypsis, or Revelation, means an unfolding or a revealing or a discovery of what is concealed or hidden; that is, it is the Lord Jesus Christ unfolding, uncovering or manifesting Himself to men so that He may be seen, approached and worshipped. But that He might do this, it was necessary, as in every Divine accommodation of His Word that He choose a finite instrument by which the truth could be accommodated so as to come to the rational comprehension of men.

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He could not come again in Person. He had already done this, and what the Divine once does is done for all time. Consequently, He made use of an instrument or an agent whose mind was fully prepared by the natural sciences and truths so that he could receive in his understanding and present to the world the truths received by inspiration from the Lord when he read the Word.
     This revelation of Divine Truth addressed to the rational of man, as in all previous revelations, is from the Lord alone, and hence it is said, "The revelation of Jesus Christ" (To speak of it as the revelation of Swedenborg is to speak from the appearance and not from reality.)
     The name "Jesus Christ" is used because that was the name of the Lord when He was in the world; and by that name all the Christian world may know that it is the Lord Himself in His Divine Human who manifests Himself or gives this revelation.
     A name expresses the quality of a person, and by the name Jesus Christ the quality of the Lord as the Divine Good and Divine Truth. The Divine union of these two is represented by the names being used together. The word "Jesus" means Savior, and Christ means anointed,-Messiah the King: thus "by the name Jesus Christ is meant everything of redemption, and everything of His doctrine, and thus of salvation; by Jesus, everything of salvation through redemption; and by Christ, everything of salvation through His doctrine." (T. C. R. 298:2.)
     Hence it is the Lord Jesus Christ in His Glorified Human who now reveals Himself in His Divine Doctrine, which is the Word of His New Church; and He reveals Himself as the Divine Man to all those who have ears to hear, that is, who hear and obey His Word, which is expressed by the words immediately following the text: "which God gave to Him to indicate to His servants." Blessed are they whose minds and hearts are ready to receive Him in His coming. Amen.

LESSONS:     Numbers 23: 1-13. John 1: 1-18. A. R. 200.
MUSIC: Liturgy, pages 425, 449, 466.
PRAYERS:     Liturgy, nos. 82, 91.

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SEVEN LAST WORDS 1946

SEVEN LAST WORDS Rev. W. CAIRNS HENDERSON 1946

     The passion of the cross was the last temptation, and conclusive victory, whereby the Lord's glorification was made entire. It was the final conflict, through which, by total resistance to evil, He completely eradicated the maternal heredity; and in so doing, He accomplished fully the union in Himself of the Divine and the Human, the subjugation of the hells, the deliverance of angels and spirits from infiltration and domination by the hells and the release of men from the overwhelming burden imposed upon them by their self-bondage to evil. The doctrine concerning it is, that it was both a natural and a spiritual temptation. And the testimony is, that it was the most cruel of all the Lord's combats, since in it He met the final and combined assault upon His love by the totality of evil;-of the proprium of the angels, of the evil of men and of the hells which sought supremacy through His death.
     It is related in the Gospels that, while the Lord was enduring this last full period of temptation, He spoke seven times. These seven sayings from the cross, or seven last words, the four Evangelists were inspired to preserve among them; and although we have no direct teaching to which to appeal, there is ground for believing that they refer, inmostly, to the state from which the Lord met the final attack upon Him; the nature, mode, and needs of the conflict; and the state which resulted from victory therein. For the number "seven" signifies in the Word what is holy or sacred. More significantly, it is predicated of voluntary things; and in relation to the Lord, it refers to the glorification. And on this ground we may assume that the seven last words, in a spiritual interpretation, are in themselves the inner record of the Lord's passion and final victory.
     When the Lord entered Jerusalem at the beginning of the week of His passion, He had already become, in the Human, the Divine Good of the Divine Love.

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When the Human was left to itself in the passion, therefore,-as it was in all His temptations,-the love from which He met and overcame the last assault of the hells was a human Divine one, and therefore a surpassing love of the universal human race. It was this love in Him that was assailed in His final conflict; and it was from, and in it, that He endured complete rejection by the Jewish Church, and therein effected His total separation from that Church. From no other love could this have been done; for it alone, among all human loves, was above and beyond all hatred of enemies, and therefore all possibility of any failure. It was a pure love, which forgave all evil, and sought only to save: one, which could therefore subdue the hells and then restore to them the gift of such life as they might have, and a limited measure of freedom. And it was in token of the fact that this was His state in the Human, and the love from which He encountered the evil united against Him in His passion, that the Lord spoke His first word from the cross; saying, as soon as His passion began: "Father, forgive them; for they know not what they do." (Luke 23: 34.)

This love was entirely selfless. In His last temptation combat, as in all the others, the Lord sought no reward for Himself. The only prize for which He fought was the salvation of the spiritual, of those who could receive charity and faith, whom He came to deliver. And this was the inmost ground of His final conflict. For even as the Lord met and began to endure the full weight of the evil directed against Him, He saw the spiritual as condemned with Himself by the very loves of self and the world that assailed Him. He foresaw, even as He fought for it, that faith and charity in the future spiritual church would eventually be put to death, and that many in whom these were slain would ally themselves against Him with the very evil loves that brought about their death. This was the inmost, and the most grievous temptation; for it entered into His end, denying full satisfaction to His love, and suggesting that His supreme labor was in vain. And it was that part of His final temptation which came from the angelic heaven,-the temptation which the Lord admitted from the proprium of the angels, in order that, as has been said, He might encounter on the cross the totality of evil:-the united assault of evil from the hells, from men on earth, and even from the impurities in heaven.

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But at the same time He perceived that among the spiritual would be some repentant souls whom He could raise to life with Himself. And this is meant by His second word, spoken to the penitent thief: "Verily I say unto thee, Today shalt thou be with me in paradise." (Luke 23: 43.)

By the crucifixion of the two malefactors with the Lord was signified that faith and charity were condemned in like manner as He had been rejected. The thief who "railed upon Him" was a prophetic symbol of those of the future church in faith alone whose hatred would unite against Him with evil. The penitent thief stood for those in that church who, through repentance, were yet saved. By the Lord's perception that there would always be a salvable remnant, and His instant affirmation thereof, the temptation entering from heaven was broken, and the existing heavens reduced to order. But the salvation of the repentant spiritual required that the Lord should overcome the hells, and reduce them to order also. And this could be accomplished in no other way than by an entire separation from and total rejection of, all the human that remained from the mother; an eradication so complete that He would no longer be her son, but the Son of God, and this not only as to conception, but also as to birth. This could be effected only through the death of the Mary- human; and it was in this fact that the Lord's final temptation was natural as well as spiritual. For as He hung on the cross, the Lord was still a man among men, clothed with a body subject to death; and implanted therein, as with all other men, was the fear of death and the love of life: which fear and love He had to sense to the full and yet overcome, although they were stronger than in others because of the total extirpation death implied. Yet He perceived the need; and it was to indicate that He had already met it in intention, though not in ultimate fact, that He spoke His third word, saving to Mary, concerning John: "Woman, behold thy son!" (John 19: 26.)

Throughout His passion, the Lord's thought was only for the future spiritual church, on account of which He endured the passion. And in reference thereto, this third word was indicative of the fact that the Divine life proceeding from Him after His glorification would no longer have a base in Mary, but in the affection of truth she represented; and that while this affection would be given to mother the spiritual truth of the Word, its offspring would not be that truth, but the good of charity which is represented by John.

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It was for this reason that the Lord said also, to this disciple: "Behold thy mother!" But in reference to the Lord Himself, this third word from the cross bespeaks the entire rejection of the human from Mary, and full assumption of the Human from the Father. And it was that which this putting off and putting on demanded that brought the Lord to despair in His final temptation.
Since the Lord was to put off on the cross everything from the mother, to the end that the Divine might be in fullness on every plane of His Human, it was necessary that His resistance to evil thereon should be total. Although the Lord alone fights for man in temptations, man must resist the evil as if of himself: and that which inspires him to active resistance is the appearance that he is left to himself. So was it also with the Lord, but in an incomparably more severe degree; for He was to eradicate evil, while with man it can only be removed. Furthermore, the Lord resisted evil, not as if of Himself, but from Himself, from the Divine within Him; that is, not directly from His Divine Soul, but from the Divine He had become in the Human. In order that He might be aroused to active resistance, His Human was therefore left to itself when He was in temptation, thus producing an appearance that He was forsaken of God. And on the occasion of His passion, when the need was that resistance should be total, this appearance was more profound than ever before. This was His last temptation, an affliction grievous beyond measure; and it was the appearance, which caused Him to utter His fourth word: "My God, My God, why hast Thou forsaken me?" (Matthew 27: 46.)

On the occasion of His passion, the Lord's Human was left to itself, in order that His very body might be glorified, and that He might thus retain an ultimate sensuous life, lower in extension than the life of any spirit or angel. And in perceiving His seeming abandonment by the Divine, the Lord, unlike any other man, overcame from Himself the appearance of this most profound of all temptations; and with it, all evil in one complex. The very totality of the anguish of spirit produced by this appearance produced a resistance of evil that was nothing less than total; and by that resistance He eradicated the last vestiges of His maternal heredity.

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When this temptation was thus ended, all things that the Scripture said of the Lord were fulfilled and finished. He had become in the Human, without any qualification, the Divine Good of the Divine Love united with a holy body of Divine Truth. He had become, in the Human, that love which wills and desires the salvation of all men, and longs for good and truth with men whereby it may be acknowledged. This was His final victory, and it was to mark it that the Lord spoke His fifth word. "I thirst." (John 19: 28.)

With this victory the Lord's final conflict was ended. The hells were completely subjugated: the Ancient Churches in the world of spirits, and the Jewish Church on earth, were judged and fully consummated; the redemption of angels and men was accomplished; and the Human made Divine was above and beyond the reach of any and all temptation-an eternal medium of approach to the Supreme Divine. In making Himself Divine Truth on every plane of His Human, the Lord became permanently visible to the eyes of love and faith, and put Himself into the power of teaching truth actually and bringing men into conjunction with Himself. His work on earth was therefore ended, and it was in consciousness of this fact, and as a sign thereof, that He spoke His sixth word: "It is finished." (John 19: 30.)

As the Lord perceived this, He knew that His earthly life was of no further service; that the time was come to separate Himself from that life which no man took from Him, but He laid down of Himself. The glorification was complete. Not yet could the body material be rejected and dissipated-as it was in the tomb,-though the Lord had put on the Divine forms that replaced it. But His Spirit, His Mind, had become wholly Divine. The last vestiges of the maternal heredity had been expelled from it; and it had become, without qualification a form of Divine Truth, which the Lord, from Divine Good, could now unite with the Supreme Divine. This union, accomplished by the descent of the Supreme Divine into the Human, involved the appearance that the Human was about to ascend to the Divine. And it was in witness of the fact that this union was even now being accomplished, and in conformity with the appearance, that the Lord spoke His seventh and last word on the cross: "Father, into Thy hands I commend my spirit." (Luke 23: 46.)

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Thus do the seven last words constitute the inner record of the Lord's passion and final victory. They introduce us into the sacred realm of His affections, thoughts, and states, as His first-formed earthly body hung on the cross, and reveal to us the true nature of the passion, of His final temptation, and of His last and conclusive victory. And we may believe that they stand in the Scripture also as a resume of His entire inner life while on earth, of that life in which the Lord was ever in combat, and was always victorious, because the love from which He resisted the hells was for the salvation of others, and was therefore such that He could put off evil and put on the Divine.
WHERE DO SPIRITS LIVE? 1946

WHERE DO SPIRITS LIVE? Rev. F. E. GYLLENHAAL 1946

     A PAPER

     To the question, "Where do spirits live? the Writings reply: In the spiritual world. But the answer is not as simple as it seems, which is evident when the implications of the question are set forth.
     Possibly the subject to be considered would be more accurately summarized in the question, Where is the spiritual world? This can be answered in different ways, and can even be ruled out as misleading, since "where" in itself implies space, and the spiritual world is entirely apart from space, and in no "pu or ubi." (C. L. 28, 29; T. C. R. 769; D. L. W. 350; S.D. 4616e; J. Post. 90.) Yet the Writings teach that the spiritual world, which in its widest sense includes heaven, the world of spirits, and hell, is (1) under the spiritual sun, (2) above the natural sun, (3) within the natural world as the soul is in the body, and (4) where man is.
     The doctrine of the Writings, therefore, seems to place the spiritual world rather definitely; and the series of numbers in the Writings teaching that the spiritual world is within the natural world as the soul is in the body seems to point to an associate contact everywhere, therefore to spirits and angels being everywhere in the natural world.

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But when we think out from the Writings all the points of this comparison, we note that the soul is everywhere in the body through the brains, for the seat of the soul is in the human mind, and the mind is in the brains, and through them has contact with the body. We shall see that the same is true of the spiritual world in its relation to the natural world. Its association contact with the natural world is only by angels and spirits and devils in men. Therefore the question. "Where do spirits live?" is answered correctly: In the spiritual world, and only there; to which may be added that their associate contact with nature is only in men.
Among the implications of the question, "Where do spirits live?" may be set forth the following: (1) The common belief that human souls after death are ghosts which live either in the center of the earth, or in the "limbo" of the Fathers, or in the air, woods, waters, etc. (T. C. R. 769; D. L. W. 350; C. L. 28, 29; S. D. 4616e; J Post. 90). (2) The appearance in the Old and New Testaments that spirits are in associate contact with nature apart from men. Examples are: the speech of the serpent, and of Balaam's ass; the rushing into the sea of the herd of swine into which the Lord cast evil spirits from the possessed man (Luke 8: 26-36) and the unclean spirit which went out of a man and walked in dry places, and then returned to the man (Matthew 12: 43-45). (3) The statement in The Apocalypse Explained, no. 6592, that "evil spirits and genii dwell in the sepulchres, privies, and marshes that are in our world, although they are ignorant of the fact." (4) The common belief in haunted houses, graveyards, and other places. (5) The claim that spirits and angels have a peculiar associate contact with temples, churches, and even their furnishings.
These are allowable implications of the question, "Where do spirits live?" and they seem to show a doctrinal foundation, also a general acceptance and belief. I think that it can be fairly claimed that there have been people, that there still are people, even among members of the New Church, who sincerely believe that spirits can have associate contact with the natural world apart from men. To make my meaning as clear as possible I will give this example: A ruined castle is believed to be haunted. No human being lives in it or for miles around. Yet it is believed that spirits live there and cause weird phenomena affecting even the material of the castle, such as its doors and windows.

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I believe all this to be contrary to the doctrine of the Writings. The Writings teach unequivocally that angels, spirits, and devils have associate contact with the natural world only in men. Angels, spirits, and devils live in the spiritual world, and cannot return into the natural world; but they can communicate with the natural world by men. They can see into the natural world through the eyes of men. Possibly they can use all their senses in communicating with the natural world by men. It is certain that they can move matter by means of men. But apart from the mediumship of men they can do nothing on earth. For their world has no continuity with this world. It is utterly separate, and requires a medium for communication and conjunction with this world. The limbus by itself is not an adequate medium, but there is required in addition the living, human race, a few people of which must be in the good of life for the sake of the preservation of the conjunction between the two worlds, and thence of the communication between them. For living men, whose spirits are at the same time in the spiritual world, are the only adequate mediums between the two worlds. Through them alone do spirits after death have associate contact with the natural world, and in them alone of the whole natural world can spirits be said to live. But listen to the doctrine of the Writings on the subject.
First in importance, undoubtedly, is the knowledge and clear understanding of the truth that the spiritual world is in itself non-spatial. Such is the teaching which presents the reality in contrast with the appearance. The spiritual world is not extended; yet it is within extense. We read in The True Christian Religion, no. 35:11: "Since space and time cannot be predicated of love and wisdom, but instead of them states, it follows that the expanse around the sun of the angelic heaven is not an extension, but yet it is in the extension of the natural sun, and in the living subjects there according to reception; and the reception is according to form and states." In The Divine Love and Wisdom, no. 90, it is written that "when a man dies, he steps entirely out of the world of nature and leaves behind him all its belongings, and he enters into a world in which there is nothing of nature." In no. 92 of the same work it is repeated, "angels and spirits are entirely above or beyond nature, and in their own world, which is under another sun."

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     Now there is only one definite "place" in the natural world where space does not rule. There the spiritual world is, or there angels, spirits, and devils have associate contact with nature, or with the natural world. That definite "place" is in man's affections and thoughts. The Writings point to the interiors of man as the whereabouts of the spiritual world and the abodes of spirits, angels, and devils. The Divine Love and Wisdom, no. 92, states that `angels and spirits are entirely above or beyond nature, and in their own world, which is under another sun. . . . They are together with man, conjoined to the affection and thought of his spirit. For man is a spirit; from that he thinks and wills; wherefore the spiritual world is where man is, and in no way far from him (et prorsus non dissitus ab illo). In short, every man as to the interiors of his mind is in that world, in the midst of angels and spirits there."
     The Last Judgment, no. 9, is, if possible, even more definite and emphatic on this point. There we read: "He who knows not the mysteries of heaven may believe that angels subsist without men, and men without angels; but I can assert from all my experience of heaven, and from all my discourse with the angels, that no angel or spirit subsists apart from man, and no man apart from spirit and angel, but that there is a mutual and reciprocal conjunction. From these considerations it may appear, in the first place, that mankind and the angelic heaven make one, and subsist mutually from, and interchangeably with, each other, and thus that the one cannot be removed from the other."
     Further support is given by The Divine Love and Wisdom, no. 343, especially by the statements "that the hells . . . have not only communication, but also conjunction, with such things on earth, because the hells are not remote from men, but are around them, yea, are in those who are evil; thus are contiguous to the earths. . . The hells are around men, and therefore contiguous to the earths, because the spiritual world is not in space, but it is where there is a corresponding affection." And in De Verbo III: 9 (or no. 11) it is declared that "man cannot live a single instant unless he is in the midst of spirits as to his thoughts and affections: neither can a spirit or an angel live a single moment unless he is with man the reason is because there is a perpetual conjunction from firsts to ultimates, thus from the Lord to man; and conjunction from creation is effected by correspondences, and flows in through angels and spirits.

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The basis and the foundation of the heavens is the human race.
     The evidence that the human race is the basis and foundation of the heavens, or of angels, also of spirits and devils, is too abundant to set forth at this time, but it should be so familiar to New Churchmen as to require only the mention of it in order to dispose the mind rationally to my present argument. No one will question this evidence or the general conclusion drawn from it, but it may seem to leave undecided whether spirits are present only in men, or are also in nature apart from men. Therefore I repeat some of the evidence already offered, and call special attention to the definite assertions that "the spiritual world is where man is, and in no way far from him" (D. L. W. 92); that a spirit cannot subsist an instant apart from man (L. J. 9); and that "the spiritual world is not in space, but it is where there is a corresponding affection" (D. L. W. 343). These statements, I submit, can have only one meaning. or the one intent, namely, to teach that spirits are not in nature apart from man, and therefore that they are always only in men, and that all appearances to the contrary are appearances, and never the reality.
     This is further to be seen in the truth that love and wisdom dwell as in their home no "where" except in man. No "where" but within man can angels dwell, and there they can even at times visualize the changes of the natural world. The spiritual extension of human affections with their thoughts, built in the substantial field of material ideas, is the "ultimate plane with man" and the resting place of heaven and hell, and thus one with "the expanse of the centre of life." This doctrine is to be found fully set forth in The Spiritual Diary, nos. 4399, 4400, where we read:

     "That spirits and angels dwell in the affections of men--Good spirits and angels are not only present with man, but they dwell in his affections; for each single affection is of great extension, and because the ultimate plane with man is in his affections, therefore this takes place (namely, that good spirits dwell in man s affections) when the Lord vivifies and thus arranges the affections; as, for instance, good spirits are in the affection of gardening, in which they fix, as it were, their dwelling places.

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But there are two kinds of affections: that of truth and that of good, or that of the understanding and that of the will; the affection of truth is the formal, and the affection of good is the essential. . . . it is the contrary with the evil, whose formals are falses and whose essentials are evils. In the latter and the former dwell evil spirits and evil genii, while they are with a man in the world of spirits; for there (namely, in the world of spirits) they live in filthy things."

     From this doctrine we can see how it is that all men and spirits, devils as well as angels, live, move, and have their being in God; for all good affections are from God, and all evil affections are the opposite of good ones. If we think spatially of living in God, we fall into errors and insanities; but if we follow the line of thought that is so strongly and clearly marked for our guidance relative to the presence of spirits with men, we shall be led easily and rationally to a comprehension of how we, the evil as well as the good, live in God. Then we shall clearly see how God is the Last as well as the First, and the Rock of Ages.
     This doctrine also makes clear the meaning of the statement in The Earths in the Universe, no. 1. "that all spirits and angels are from the human race, and that they are near their own earths, and are acquainted with what is upon their earths." This is repeated from The Arcana Celestia, no. 9968, where we read: "As has been observed several times before, the spirits of every earth appear in the neighborhood of their own earth, because, on account of a diversity of genius, they are in a different state of life: and a diversity of state in the other life disjoins, and a similarity of state conjoins; and chiefly for this reason, that they may be with the inhabitants of their own earth, who are of a similar genius; for apart from spirits a man cannot live, and spirits of a like character are adjoined to everyone.
     In the light of this whole doctrine we should be able to understand the true meaning of such statements as that referred to in The Apocalypse Explained, no. 659~, and partly quoted. We read there:

     "It is to be noted that falsities and evils of every kind correspond to unclean and loathsome things in the natural world, and the more direful falsities and evils to cadaverous and also fetid excrementitious matter, and falsities and evils of a milder kind to marshy places; consequently the dwellings in the hells of those who are in such falsities and evils appear like pits and sepulchres.

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And, if you are disposed to believe it, such evil genii and spirits also dwell in the sepulchres, privies and marshes that are in our world, although they are ignorant of the fact, the reason being that they correspond, and things that correspond are joined together. The same may be concluded also from this fact, that nothing is more delightful than the smell of a corpse to those who have been assassins and poisoners.
     This is why the hells in which they are have an appearance in agreement with the correspondent delights, some as pits, and some as sepulchres. It is evident also from these considerations why it was that those who were possessed by demons were in the sepulchres and came out therefrom (Matt. 8: 28; Mark 5: 2-3, 5; Luke 8: 27)."

     The evil genii and spirits described do not actually dwell in the sinks of nature, but in the corresponding affections. Such spirits seek to return to such places on earth by association contact with men who live in such places either from choice or necessity. The spirits live in the spiritual world, which is not in space, but where there is a corresponding affection; and they "are not distant from men, but are about them, yea, are in those who are evil; thus they are contiguous to the earth" (D. L. W. 343). Hence it is in the world of spirits that "they live in filthy things" (S. D. 4400). The correspondent affections are not in the sinks of nature, but only in men; therefore the spirits can dwell only where men dwell, and can have reciprocal conjunction only with living men.
     The whole doctrine about the quality of the letter of the Word shows unmistakably that in the Old and New Testaments the appearances of spirits dwelling in animals and acting through them are only appearances. The serpent did not actually talk with Eve. The ass did not speak to Balaam. The evil spirits did not actually enter the herd of swine. These things are related according to the appearance, and the appearance was possible owing to the presence of men. The truth that spirits dwell in the correspondent affections of men is presented in truer appearances in such passages as the one in Matthew 12: 43-45, where it is written,

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"When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out." This house is in man, and is none other than the man's corresponding affection.
     What about haunted houses graveyards, and other places? Common sense should convince anyone that there is no possible way of learning whether a house or place is haunted by ghosts or spirits, when there is no man there, or even near the place.
     It should also be evident that angels and spirits cannot dwell in temples and churches and their furnishings. Such things, by themselves, do not become ultimate planes for spirits and angels. The ultimate plane for spirits and angels is in men, and nowhere outside them. Church buildings and their furnishings may help make and render permanent the ultimate plane in man, and through men angels and spirits may be occasionally sensible of them, even to the extent of seeing them, but the sight of material things through men's eyes is undoubtedly rare.
     We may be assured, then, that spirits live in the spiritual world only, and not in the natural world, and that they have association contact with the natural world only through men. Further, the communication and conjunction of the two worlds is due solely to the existence of the revealed Word of God, and not to anything of man's proprium. The Word is the sole and eternal medium of conjunction, when it is within man. This is wonderfully confirmed by the Lord's answer to the Pharisees question as to `when the kingdom of God should come." "The kingdom of God cometh not with observation," He replied, and added, "Neither shall they say. Lo here! or, lo there! for behold, the kingdom of God is within you." (Luke 17: 20, 21.)

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VISIBLE AND THE INVISIBLE 1946

VISIBLE AND THE INVISIBLE Rev. F. W. ELPHICK 1946

     (Delivered to the Students Christian Association, Howard College, Natal University, Durban, August 27, 1945.)

     In having the privilege and pleasure of addressing an audience of university students, we would preface our talk by stating that we do not propose to exhaust this subject-The Visible and the Invisible-in thirty or forty minutes! No one conversant with the details of science, as we know it to-day, and in any one of its numerous divisions, would claim that he or she could convey an idea of the scope, import, and application of any one of them in a single lecture. For when we stand at the door of accumulated fact, investigation and learning, we are all agreed that the more we know, the more we find we do not know. Like Sir Isaac Newton, we feel as a child picking up a few pebbles on the short of knowledge.
     Yet it behooves men-and women too-to acquire, not only specialized knowledge for their chosen professions and walks in life, but to find some satisfactory scheme, or plan, that will enable them to correlate the practical with the theoretical, the temporal with the eternal, the visible with the invisible. In a word, we need a universal, all-reaching general knowledge, so that we may enjoy both duty and pleasure-useful living. Surely this has been the ideal and purpose of every university, ancient and modern.
     If, then, in the course of this short excursion, we approach avenues of thought that are new and strange. we do so in the spirit of research-in the endeavor to find Verity-Reality, TRUTH.
     We have entitled our talk "The Visible and the Invisible" advisedly. For if we think clearly and simply, these factors have constituted the problem which men have tried to solve through the ages, till times present. Indeed, both these factors, with their problems, will attend those who will come after us. On the side of science, it is ever the problem of the visible and the invisible.

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the invisible conatus, or force, or motion, or activity of, say, electricity is the one thing; the visible electric light, the revolving machine, the moving train, is the other thing. The invisible largely pertains to theory, the visible to practice. In so far as theory and practice become co-partners, the one helping the other, in so far do we make advance in knowledge and experience.
     If we can see this idea on the plane of science-on the plane of Nature-and how Nature can be utilized by man-so we should be able to see a like relationship between another degree of the visible and invisible, namely, between the physical and the metaphysical,' that is, between physics and metaphysics. Here, of course, we refer to physics as the domain of natural science -that, which refers to the material origin of natural phenomena-the visible-while metaphysics, refers to the supernatural, the incorporeal, the invisible. It is a realm of thought, which endeavors to discover and explain the causes of things-causes within, causes penetrating back to a First Cause. In a word, it is philosophy, which may be very briefly defined as "the science of first causes or first principles."
     Thus far we have pointed to the existence of two fields of human thought, namely, science and philosophy. The first deals with the visible and invisible as far as Nature is concerned; the second with the visible and invisible as related to the natural and supernatural. But there is a third field, which, through the ages to the present time, has also been allied with the thoughts and feelings of men and women, namely, theology. It is the science of theology and of religion. It deals, also, with the visible and the invisible. But how to correlate, how to envision, a happy blending of science, philosophy and religion, has not only been the problem of long past generations, but it persists with us to-day. In fact, the correlation now may be defined as "The Modern Dilemma."
     Science and the Bible do not agree; a materialistic philosophy opposes a theistic philosophy; modern discovery contradicts long established doctrinal creed and credal belief, till men and women of good intent and high motive are intellectually confused. They cannot find a satisfactory solution. Science and philosophy are placed in one pocket; religion-if any-in another pocket. There is no correlation, no connection. Hence we find ourselves very much living in an age of "clash." Scientific theory clashes with scientific theory; doctrinal creed clashes with doctrinal creed; science clashes with religion.

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The visible discovery, invention, and learning of men seem to clash with the Divine revealings of an invisible God.
     This, in passing, is how we see the problem of our day. But we agree with the statement of a modern scientist who has contributed to the exposition of these difficulties when he says, "A clash of doctrine is not a disaster-it is an opportunity." (Professor A. N. Whitehead in his Science and the Modern World.) The question is, can we make use of this opportunity rightly and to advantage?

     I.

     At this point we wish to make a brief historical review, since it is by knowing "what has happened" that we can derive aid for the present.
     Think for a moment of one central and common acknowledgment among all Christian countries, namely, the event marked by the letters "B. C." and "A. D.,"-the birth of Christ. It matters not, at this juncture, what details of doctrine surround that birth, save to say that Christendom recognizes that event and commemorates it each year at Christmas. And whether we accept this event and date or not, the fact remains that we number our years by it; we refer to the growth of science, philosophy, religion, and all history as "B. C." or "A. D."
     In thinking of this universally accepted date and event as a center of world history, we wish to have in mind at this time four leading sources of information, namely:

1.     What man has discovered B. C.
2.     What man has discovered A. D.
3.     What has been revealed to man B. C.
4.     What has been revealed to man A. D.

     1.     What man has discovered B. C.-We find that, as far as European philosophy is concerned, its master minds are first found in Greece. The inherent human desire to search for the reason of being, and to answer the question "Why?" is found with the Greeks. Hence the philosopher Thales (B.C. 600) thought out the idea that water was the first principle of the universe. To us this seems a strange idea, but when we picture the thought of his day, it was an advance, and he was the first to suggest a "scientific" explanation of the facts relating to Nature.

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Other thinkers of that age said that the world was a mist; that it was boundless; it was fire; it was earth, air, fire, water: "that it was a mixture of an infinite number of infinitely small elements or seeds." In a word, the world was either a single homogeneous body, or a mixture of small bodies. Then we have Heraclitus (B. C. 553) with his idea of "change"; Parmenides (B. C. 514) and his theory of "permanence," and change as a "mere appearance." Later Pythagoras (B. C. 520) and his idea of "number." Then the concept came that a real world is "matter in motion." Indeed, not far from modern thought! Later there followed Socrates (B. C. 469); Plato (B. C. 427); Aristotle (B. C. 384), with the swing to more subjective thought. The real world was a world of "independent ideas." Emphasis came on the unseen, not the seen; the invisible rather than the visible. Conduct and mode of life were of importance. Plato even thought that there was something "behind" the "idea"-something more "real." He endeavored to show order,-in nature, and in morals. His reasoning led him to the recognition of a Supreme Being. But it is with Aristotle that ancient philosophy ends; yet, as you all know, his ideas of Cause, as well as matters of ethics and civil life, influenced the world of thought of many succeeding centuries.

2. What man discovered A. D.-Passing to A. D., we find that, in the year 1500, Europe knew less than that great mathematician Archimedes (B. C. 287). And it was not till 1687 that Newton's Principia was published. It was about that time that "The Age of Reason"-as it is called--commenced. True it is that we have the Renaissance and the Reformation following the Age of Darkness, and there had been progress in medicine and astronomy; but in scientific knowledge the men of the Renaissance practically started from the point which Archimedes had reached. And of all the centuries, the Seventeenth was undoubtedly one of genius. For now we meet with familiar names: Bacon (1561-1626); Harvey (1578- 1657); Kepler (1571-1630); Galileo (1564-1642); Descartes (1596-1650); Pascal (1623-1662); Boyle (1627-1691); Newton (1642-1727); Spinoza (1632-1677); and Leibnitz (1646-1716).

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All these, and many others, at a time when science was not what it is today, studied the problems attending earth, man, and the universe. They traveled from the known to the unknown, from the Visible to the invisible.
     It is here, however, that we reach a new avenue, as noted in our introduction. It is known to a few but not as yet to many. For among the men of genius, just mentioned, is one by the name of Emanuel Swedenborg, also a scientist and philosopher. He lived at the end of the Seventeenth Century and during most of the Eighteenth, namely, from 1688 to 1772.
     At this time, however, we are not going to introduce him in our own phraseology, but in that of a modern man of learning, Dr. H. Spencer Jones, the Astronomer Royal. In 1938, Dr. Jones paid the following tribute:

     "Swedenborg was a remarkable man, with a most active and ingenious mind. He anticipated many scientific ideas that are generally regarded as of much later date. In an age when science had not so many ramifications as it has today, and when scientific work was not so highly specialized, it was not an uncommon thing for one man to cover a very wide field. But, even so, the ramifications of Swedenborg's investigations were unusually wide, and there is hardly a department of scientific activity in which he was not far ahead of his time.
     "Swedenborg propounded a molecular theory of magnetism, which anticipated some of the ideas embodied in current theories, and which showed remarkable insight. His nebular hypothesis of the origin of the solar system preceded the somewhat similar hypothesis of Kant and Laplace, to whom these ideas are often attributed. He made the first attempt to establish a system of crystallography. He had some ideas about the principles of flight, though he recognized that the construction of a successful flying machine was not then possible. He was first to suggest the use of the experimental ship models, a suggestion that was not put into practice until a much later date. Experimental tanks now play a prominent part in the investigations at the National Physical Laboratory and elsewhere.

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     "Swedenborg did important work in paleontology and was the father of Swedish geology. In physiology his insight was remarkable; his ideas about the function of the brain and of the ductless glands were at least 150 years in advance of his time.
     "Swedenborg's greatness as a scientist was that he sought to coordinate facts, and to lay the foundations of a scientific explanation of the Universe. That is the great fundamental aim of scientific investigation,-an aim that is too often lost sight of. . . ." (The Scientific Theories of Swedenborg. See NEW CHURCH MAGAZINE, July-September, 1938, pp. 159, 160.)

     Such, in part, was a recent tribute to Swedenborg as a man of science. For the moment, however, it is not our intention to note the later developments of science and philosophy; for we find that Swedenborg, after traveling these roads of investigation, became a theologian. And so he has a place in the history of religion and of theology. This means that we need a perspective of that other factor which has influenced man, namely, what has been revealed to him through the ages-"B. C." and "A. D."

     3.     What has been revealed to man B. C.-All students, we think, will admit that much of that which has been revealed to man B. C. emanated from the Middle East,-Palestine, The Holy Land. There we find the chain of recorded "Revealings," from Genesis to Malachi, known as "The Old Testament." Here we find the invisible God-Jehovah the God of Israel-revealing Himself to men by means of men, and this by dream, vision and voice. Moreover, throughout these writings of olden time, there is the expectation of the future Messiah,-God to be made visible. There was also the expectation of a Last Judgment. As far as periods of years are concerned, it is a period, which takes us back to the time of Moses (B. C. 1571-1451). This teacher and leader had access in his youth to the ancient records of that time. He wrote concerning Abraham (B.C. 1921), who was the father of the Jewish nation. Moses also described in prose-poetry the Creation-"In the beginning." Hence, as a source of information, we have preserved in the Old Testament the ideas: that there is a God; that there is a heaven: that there is a hell; that there is a judgment: that there is the invisible, the unseen world of spirit.

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Indeed, it is very difficult for us in this age to envision and perceive the concepts and life of peoples who lived ages ago. Yet the Scriptures of the age of which we are speaking have been preserved and handed down, and they are used in modern time.
     But Moses, in compiling the early chapters of Genesis, had access to even more ancient writings, since he was educated in Egypt and no doubt came in contact with the learning of that period. Hence, in connection with the Book of Genesis, embracing the stories of the Creation, of Eden, and of the Flood, we find similar stories in the writings and legendary lore of other countries,-Egypt, Chaldea, Greece, Scandinavia, even of India, China and Japan. The indications are that there was a Scripture, or Word, preceding our Old Testament, which is the reason for there being similar accounts of the early times of our earth. To follow up all this now would again take us away from our present theme, but we note this ancient line of contact, because "Genesis is not the only record of "The Beginning."

     4. What has been revealed to man A. D.-First, there is the teaching of the Christ Himself, on which Christianity has been built. According to the New Testament Scriptures He was the Messiah, as predicted by the Prophecies in the Old Testament. Yet in this we meet with a great divide. For the Jews did not, and do not, accept this Christ as the Messiah. Hence at the outset of Christianity a clash of faith, of opinion, of outlook, of doctrine. On the Christian side, the Christ was the invisible God from eternity made visible in the flesh, or He was the Son of God, bringing God's message, and fellowship with the Holy Spirit. (Here we note the clash of doctrine,-Unitarian vs. Trinitarian.) But on the Jewish side the Christ was not this manifestation of God. He is still to come. And because neither side can convince the other-through the ages until now-so we have a great difference of "faith." At this time we attempt no solution, but just state the fact as a matter of well-known history, which cannot be ignored.
     Following the side of Christianity, we find Jesus of Nazareth did not write a record of Himself, but that men wrote concerning Him. Hence the Four Gospels-Matthew, Mark, Luke, John,-the first four Books of the New Testament. Following these are the Acts, the Epistles of Paul-homilies and exhortations to the early Christians-and, finally, the Apocalypse, or Revelation of John, who was exiled in the island of Patmos.

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In fact, this mystic book, written about A. D. 93, describes strange visions, culminating in the seeing of the city, called The New Jerusalem, descending from God out of heaven. Many have been the endeavors to understand this last book of the Bible. Many have asked the question "What does it mean?"
     But, given these Scriptures, the idea has persisted through the ages that both the Old Testament and the New Testament need, in many places, interpretation. That which is visible in the text hides something, which is invisible-unwritten.
     It is here we find a parallel road. Just as minds discovered, thought, and wrote along the lines of science and philosophy; so minds, tuned in another direction, tried to interpret, think, and write, with the endeavor to understand what had been revealed. Through the ages there has been a scholarship centering on the Bible, and coexisting with the discoveries unfolding Nature and her laws. Note some of the names: Justin Martyr (cire. A. D. 150), Irenaeus (circ. A. D. 180). Clement of Alexandria (A. D. 189), Origen (A. D 185-254), Athanasius (A. D. 296-373), Augustine (354-430), Bede (AD. 673-735), Thomas Aquinas (1227-74), Roger Bacon (A. D. 1214-92), Wycliffe (1324-1384), Erasmus (1466-1536), Luther (1483-1546), Melancthon (1497-1560), Calvin (1509-1564), Michael Servetus (1511-1553), Pascal (1623-1662), Jonathan Edwards (1703-1758). This chain again brings us to Emanuel Swedenborg, the Scientist, Philosopher and Theologian (1688-1772).

     II.

     Here the thought may come to your minds that we are extreme, that we are making history turn on the individuality of one man,-one researcher out of many. This, indeed, may be the appearance. But the truth is that it is not an extreme view. In this instance it is not merely a matter of a man, and his philosophy, and his interpretation of the Bible. It is a matter of a system of thought in which there is a correlation of philosophy and theology that is little known in the world.

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Yet, if this system be grasped and seen and believed, it gives, in a very large measure, a way of finding the solution to the proper relationship which exists between the "natural" and the "spiritual,"-the visible and the invisible. It can be seen why there has been, and is, a "clash" between science and philosophy, on the one hand, and theology and religion, on the other. We find, as it were, a connection between the two pockets-the "pocket mind" of science, and the "pocket mind" of religion.
Moreover, we have chosen an historical approach, in the endeavor to give background, instead of suddenly announcing Swedenborg was this and did that. We have outlined the two ways by which the human mind travels, either by science and philosophy, on the one hand, or by theology and religion, on the other. Yet the remarkable condition is, that those who have made a life-long study of this Swedish master mind, together with extensive studies in science and philosophy and world religions, have come to the conclusion that, as a Christian philosopher, Swedenborg was a long way ahead of his time; even, as we have seen, anticipating modern conceptions of "matter" and "motion." But in the theological field he was superhuman. For no one mind could have accomplished such a thoroughgoing theology, unless that mind had been especially prepared. From heredity, disposition, education, and intense application, that mind was trained to think clearly and logically, which no scientist or philosopher of modern time can deny. Yet, from the visible and invisible plane of nature and natural science, he was intromitted into the spiritual world,-the world of causes-invisible to our awareness while we live in this world of nature.
To follow this transition would again take us from the purpose of an outline sketch. But, as one of our students has phrased it:
"Without any reservation, and in the most calm and deliberate manner, he (Swedenborg) claimed to have his spiritual eyes opened, like Elisha and some of the men of old. He claimed to have been called by the Lord to write theology, to be able to speak with angels, and, in fact, to have open intercourse with the spiritual world." This, indeed, is where we approach another avenue-new, strange, startling, unbelievable. But this source of information unfolds a scheme, a plan, which can influence our thought and attitude toward the problems and interests of life. Hence the reason for our historical approach.

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     In saying this, what do we find? We find a man who researched for the truth-for the causes of all things. He was a scientist-used to close observation and clear reasoning. He was a God-fearing philosopher. He lived in an age when it was possible for a single mind to grasp the whole domain of the then known scientific world. He was an eclectic researcher. That is, in his research, especially in his anatomical studies-searching for the soul-he did not experiment himself, but collected and selected the results of the studies of others, giving them every credit, and noted their deductions. Then, from such study, he made other observations and conclusions, even. as we have seen, anticipating modern theories. The more he grappled with the relationship which he thought must be between the soul and body of man, the more he became convinced, from pure reason-inductive and synthetic-that the visible,-the natural,-must be related to the spiritual-the invisible,-and vice versa, by a relationship not known to man.
     In other words, that which is higher, or more interior, must be related to what is lower, or more exterior, and there must be a communication between them. The lower must respond to the higher. And because the two are so related, the one depending upon the other, there needs to be a correspondence between them. (In parenthesis we note that this concept of Correspondence needs much more explanation. It is related to a theory, or doctrine, of Degrees-one plane higher and more interior than another-and also to In flux, or the inflow of life from the highest-The Divine-down to created things.) It is, however, in this doctrine or science of Correspondence that Swedenborg reached his climax as a student of natural science. He nearly discovered the soul; but the nature of this, being entirely on a spiritual plane or degree, was revealed to him.
     But these theological, and what may be called "occult' studies, were not made till he was of the mature age of fifty-five. He then turned to the study of Hebrew and the Bible. He retired from professional life,-Assessor of the Swedish College of Mines-and devoted himself to theology. In more than forty volumes he has written the exposition of the Scriptures, and stated in clear, definite language what the spiritual world is like, and where the law and force of "correspondence" actually is And not only are these more philosophic conceptions explained, but, from the principles revealed, one can see why the nations, called Christian, have, for the most part, failed to ultimate Christianity in the world.

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     In the briefest summary form, Swedenborg's Theological Writings explain that the New Jerusalem, seen by John in vision in Patmos, foretells the New Dispensation,-the New Church. It is a Dispensation, which is to bring the True Christian Religion into the minds of men and women, and thence into the world.
     From these theological Writings, which are now left for all to examine for themselves, it is possible to know more about the principles in reference to:

     The One God of heaven and earth.
     The relationship between the spiritual sun and the natural sun.
     The existence of spiritual atmospheres as well as natural atmospheres.
     Heaven, Hell, the World of Spirits, and the Last Judgment
     Correspondence, Influx and Degrees.
     The nature of the inspiration of the Old and New Testaments.
     The use and place of science and philosophy-also their abuse.
     The Reformation and Regeneration of man.
     The Great Divisions of History:

     1. The Most Ancient Church, described in the Scriptures in the story of Adam and Eve.
     2. The Ancient Church, described by Noah and his sons, and their descendants.
     3. The Israelitish Church, from Abraham till the rending of the veil in the Temple at Jerusalem, at the Crucifixion.
     4. The Christian Church, from the time of Christ till now.
     5. The New Church, described in Daniel and Revelation-from 1770 onward.

     All this, and more, is included in the Doctrines of the New Church, which Doctrines constitute the Second Coming of the Lord.
     This sounds strange. But let me ask you to listen to the following quotation from the introduction to the work entitled Heaven and Hell:

     "The arcana revealed in the following pages relate to heaven and to hell, and also to the life of man after death. The man of the church at this date knows scarcely anything about heaven and hell, or about his life after death, although all these matters are set forth and described in the Word. And yet many of those born within the church refuse to believe in them, saying in their hearts: 'Who has come from that world and told us?' Lest, therefore, such a spirit of denial, which especially prevails with those who have much worldly wisdom, should infect and corrupt the simple in heart and the simple in faith, it has been granted me to associate with angels and to talk with them as man with man, also to see what is in the heavens and what is in the hells, and this for thirteen years.

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So now from what I have seen and heard it has been granted me to describe these, in the hope that ignorance may be enlightened and unbelief dispelled. Such immediate revelation is granted at this day because this is what is meant by the Coming of the Lord." (Heaven and Hell 1.)

     This, then, is the next great event of history,-"The Second Coming of the Lord." According to the New Church Doctrines, this event has taken place. And so, in a word, the difference between the "First" Coming and the "Second" Coming is none other than the difference between the two terms "that" and "what." The teaching now is, not only that there is a God; that there is a heaven; that there is a hell; that there is a Last Judgment, and so on; but the teaching now is what God is; what heaven is: what hell is; what the Last Judgment is; and so on.
     This theology places no restraint upon the discoveries of men. For its principles apply to the least and to the greatest, even from the modern conception of the atom, with its electron and proton-a solar system in miniature-to the solar system of astronomy with Einstein's theory of relativity. The only condition is, that the sciences should confirm the existence of a Creator-of God-and not so turn the human mind that it denies Him.
     But here our excursion must end. We conclude with the quotation of a prophecy given in the Old Testament, in the Book of Isaiah, concerning Egypt, Assyria and Israel. For here, from the science of correspondence and representation, we learn that Egypt represents "science,"-even theological science; Assyria represents the rational, or reasoning mind (philosophy); and Israel, the true church (true religion); and their happy blending is described:
     "In that day shall there be a highway out of Egypt (science) to Assyria (the rational), and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall serve with the Assyrians. In that day shall Israel (the true church) be a third with Egypt, and with Assyria, even a blessing in the midst of the land. Whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance." (Isaiah 19: 23-25.)

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BELIEF IN THE DIVINITY OF CHRIST 1946

BELIEF IN THE DIVINITY OF CHRIST Editor 1946

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 he sent to the Editor. Subscriptions, change of address, and business communications, should be sent to the Business Massager.

TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     There are those in the Christian world who say that they would believe that the Human of the Lord is Divine, if it could he shown them how it was effected. It is to be doubted, however, whether many of these would believe if the process of glorification were made known to them: for this has been done in the Heavenly Doctrines, and few accept it. The same is to be said of those who claim that they would believe in the existence of another life, if one of the departed were to return and inform them. The Lord's own answer to this state is familiar to us: "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." (Luke 16: 31.) In other words, if men have not acquired a measure of faith in eternal life from the Scriptures, they will not be convinced by other means. And similarly, if men have not a faith in the Divinity of Christ from the Gospels, they will not be brought to it by a knowledge of the process of glorification. There must he some beginnings of a belief in Revelation--a belief that it is true because God has revealed it-a belief in the Divinity of the Lord because He declared and manifested it by doctrine and act when He was in the world. To the unbelieving of that time He said: "For had ye believed Moses, ye would have believed me; for he wrote of me. But if ye believe not his writings, how shall ye believe my words?" (John 5: 46, 47.)

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     The Heavenly Doctrines, and their revelation of the Lord and His kingdom, have been received by a remnant among Christians who had a measure of faith in former Revelations. We are not to assume that all of the remnant have received the Doctrines; it is doubtless better for some among Christians in this world to remain in their simple faith, and in ignorance of the New Church until after death, when they will be enlightened. But it would seem that those who have been brought to the New Church in this world are such as could be enlightened in the spiritual things of the Word without a loss of their first faith in the lord and the Scriptures. For without something of faith in the former Revelations, they could not have received the new Revelation. They were of an inquiring mind, and characterized by a willingness and a longing to be instructed by the Lord, and so they could be enriched in faith and love by a knowledge and understanding of heavenly mysteries. Thus their belief in another life was strengthened and confirmed by what was revealed through Swedenborg and their faith in the Lord as God,-in the Divinity of Christ,-and their adoration from love, is continually exalted by the knowledge of the actual mode of the glorification, now disclosed in the Heavenly Doctrines.
     These thoughts have been suggested by the following statement in the Arcana Celestia, where it is describing how the Rational of the Lord was made Divine:

     "Some may suppose that to know these things is little conducive to faith, if only it be known that the Lord's Human Essence was made Divine, and that the Lord is God as to both. The case, however, is thus: They who believe this in simplicity have no need to know how it was done, for the knowledge of how it was done is only' for the end that they may believe that it is so. There are many at this day who believe nothing unless they know by reason that it is so, as is manifestly evident from the fact that few believe in the Lord, although they confess Him with the mouth because it is according to the doctrine of faith. But still they say within themselves, and among themselves, that if they knew that it could be so, they would believe. The reason why they thus speak, and yet do not believe, is because the Lord was born like another man, and was like another in external form. Such persons can never receive any faith unless they first grasp in some measure how it can be so; therefore these things are made manifest.

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But those who believe the Word in simplicity have no need to know all these things, because they are in the end, to which the former cannot attain except through the knowledge of such things. Moreover, these are the things that are contained in the internal sense, and the internal sense is the Word of the Lord in the heavens, and those who are in the heavens perceive it so." (A. C. 2094.)

A strange paradox! They who believe have no need to know how; for they who wish to know how would not believe if it were revealed to them; and yet this knowledge is of the internal sense, and is of supreme delight to the angels. May we not reconcile the apparent contradiction by saving: It is better to believe in simplicity than to be enlightened, only to fall into' doubts and denial; it is still better to believe in enlightened faith,-a faith enlarged, enriched and exalted interiorly by the spiritual truths now revealed concerning the way in which the Human of the Lord was glorified. Such ever pray: "Lord. I believe; help Thou mine unbelief!"
ADDRESSING UNIVERSITY STUDENTS 1946

ADDRESSING UNIVERSITY STUDENTS Editor 1946

Last August the Rev. F. W. Elphick availed himself of an opportunity to present the New Church point of view to a group of students taking their science degrees at Howard College, Natal University, Durban. The invitation came to him from the Students Christian Association, which has published Mr. Elphick's Address in its Journal. His subject was "The Visible and the Invisible," comparing scientific discovery with the spiritual light of Revelation, in both pre-Christian and post-Advent times, and explaining Swedenborg's place as a scientist, philosopher and revelator.
The Student's Christian Association, as we learn from the Journal, began its work in South Africa in 1896, and its headquarters are at Stellenbosch, where it has a very fine group of buildings. Its activities at the Natal University began in 1921, and have spread to the schools, where there are 20,000 members; and it also conducts camps for boys and girls. Ministers of religion are among those invited to address the students from time to time.

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CORPORATION OF THE GENERAL CHURCH 1946

CORPORATION OF THE GENERAL CHURCH EDWARD H. DAVIS, RANDOLPH W. CHILDS 1946

     Special Notice.

CORPORATION OF THE GENERAL CHURCH.

     Committee on Nominations.

To the Members of the Corporation of The General Church of the New Jerusalem (an Illinois corporation)

     The Bishop of The General Church of the New Jerusalem, as President of the Corporation, has appointed the undersigned to act as a committee on nominations for membership in the Executive Committee.
     Members of the Executive Committee will be elected at a meeting of the members of the Corporation to be held in Bryn Athyn, Pennsylvania, at the time of the General Assembly, June 15th-19th, 1946. The precise day and hour of the meeting will be announced later.
     The Corporation is organized to administer the civil affairs of the ecclesiastical body. The Executive Committee carries on these affairs in the interim between General Assemblies, and, with the Council of the Clergy, comprises the Joint Council of the General Church.
     The appointment of this nominating committee was made pursuant to resolutions of the Corporation and of the Executive Committee which provided for: (1) the advertising in NEW CHURCH LIFE of the appointment of the nominating committee, at least 90 days before the Corporation meeting, to give opportunity for Members of the Corporation in all parts of the Church to offer suggestions regarding suitable nominees; (2) the publication in NEW CHURCH LIFE, at least 30 days before the Corporation meeting, of a list of nominees and present incumbents.
     The By-Laws provide for 25 members of the Executive Committee. The present incumbents are:

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Rt. Rev. George de Charms; Edward H. Davis, Hubert Hyatt, K. C. Acton, E. C. Bostock, C. Ray Brown, G. S. Childs, R. W. Childs, David F. Gladish, Marlin W. Heilman, Walter L. Horigan, A. P. Lindsay, Nils Loven, Charles G. Merrell, Hubert Nelson, Philip C. Pendleton, H. F. Pitcairn, Raymond Pitcairn, Colley Pryke, Rudolf Roschman, Paul Synnestvedt, Victor R. Tilson, Frank Wilson.

     Attention is invited to the fact that only members of the Corporation are authorized to vote at the meeting of the Corporation. Any male, who is over 21 years of age, and who, for at least five years, has been a member of the unincorporated General Church, is eligible for membership in the Corporation, and becomes a member on signing the register thereof, whereby he recognizes the By-Laws. Forms by which to register are available, and will be furnished on request to either of the undersigned.
     Members of the Corporation are invited to submit to the undersigned nominating committee names deemed suitable for nomination to the Executive Committee.

     EDWARD H. DAVIS,
     RANDOLPH W. CHILDS, Chairman.
          Bryn Athyn, Pa.

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Church News 1946

Church News Various 1946

     DURBAN, NATAL.

     December 11, 1945.-Following the events recorded in our last report (Sept. 10, 1943), the Durban Society has been kept busy!
     On Friday, October 5, the Rev. F. W. Elphick gave, by request, an evening lecture entitled "The Visible and the Invisible." Originally it was given to the Science Students at Howard College. Natal University, Durban. At our society meeting, however. Mr. J. J. Forfar presided, and Mr. J. Bennett Mumford showed lanternslides, which illustrated the work of the early seventeenth century scientists. Our only regret was that we did not have available illustrative material depicting Swedenborg's work and environment. But the subject matter reviewed in outline the development of Science, Philosophy and Theology "B. C." and "A. D."; indicated the place occupied by Swedenborg in such development; and emphasized the meaning of the "Dispensation" called the New Church.
     Then, in lighter vein, on Saturday evening. October 13, we had a most enjoyable "Treasure Hunt and Games Evening" under the auspices of Theta Alpha, and held at the home of Lieut.-Col. and Mrs. Walter G. Lowe. A silver collection in aid of school funds was taken up.
     For Halloween there was a party for the children at the Church Hall-also under the good guidance of Theta Alpha. It was held on the most convenient date-November 2-and proved a very happy time for the children from "kindergarten age" up.
     On December 1, despite a heavy and much needed rain, a large gathering of old and young flocked to the Bazaar, and mid mirth and merriment brought a return of approximately L75-a welcome sum to the Treasurer. Even a few days prior to this a "Jumble Sale" secured L6.
     But what is most cheering at the moment is the presence of those who have been so long away during the war. About two-thirds of our men are now back, including the latest arrivals: Lieut. Brian M. Ridgway and Sig. G. M. (Ginty) Ridgway, ex P. O. W., Germany. They give us a good account of the welcome they received at the hands of our friends in London and Colchester. Cpl. Colin Bernard Ridgway is still in England with the Union Defence Force. Lieut. R. W. (Bob) Cowley has been in Johannesburg for some months, and has undergone a successful surgical operation. He hopes to be back in Durban before the end of the year. John Cockerell (formerly of the S.A.N.F.) made his Confession of Faith on Sunday, October 14th.
     Sunday services and doctrinal classes have continued. The subjects of the latter have been: "Swedenborg's Preparation, Intromission and Inspiration"; "The Spiritual World"; and then, to conclude the session, three evenings were respectively devoted to (1) "The Order and Organization of the General Church"; (2) "The Definitions of The Word"; and (3) "The Status of the Writings.'
     At Pinetown the monthly afternoon children's services have been held regularly at the home of Mr. and Mrs. Durham Ridgway, while the evening doctrinal class has met at the home of Mr. and Mrs. P. Pnins (Yveline Rogers). We have continued with the subject of "The Gorand Man" as given in the Arcana Coelestia.

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     We are now all busy preparing for the Christmas Season.
     Death of Mrs. Gardiner.-On October 20th we received the news of the sudden passing of Mrs. Ethel Gardiner, at Paardehurg, O. F. S., which took place on the day previous,-the 19th. Mrs. Gardincr was sister of the late Mr. Llewellyn Morgan. Chiropractor, of Durban, and member of the Durban Society. It was he who introduced Mrs. Gardiner and her family to the Doctrines. Eventually she became an ardent reader, and was baptized by the Rev. P. N. Odhner, on August 8, 1947. She was a member of The General Church. Though an "isolated receiver," there is no doubt that she had a firm conviction of what the New Church is and means, and we think of her enjoying now the wonderful things of the spiritual world of which she frequently wrote, and upon which she was always happy to converse. In recent letters to her friends in Durban she expressed the hope of being with us for New Church Day, 1946, but this was not to be.
     Transvaal.-During my visit to the Transvaal in November I was able to meet many of our own people. One could write extensively, but a condensed paragraph must suffice at the present time.
     On my arrival at Johannesburg on Monday evening, November 19, a visit was made to Mr. and Mrs. Kuyler (Agnes Lumsden) and Miss Doreen Lumsden. Tuesday the 20th brought an invitation from the Rev. and Mrs. E. Fieldhouse to visit them at Florida. This was accepted and accomplished the same day. Mr. and Mrs. Fieldhouse are well, and have the honor to be Deputy Mayor and Mayoress of Roodepoort. Their daughter Edwina (Mrs. L. E. Fitzpatrick) is awaiting the arrival of her husband from "The North"; while Joan (Mrs. E. A. Weddell) has occasional visits from her husband, who is engaged on the Shuttle Service of the S.A.A.F.
     A visit to Miss B. Taylor at Pretoria was timed for Wednesday and Thursday. Wednesday evening was made the occasion of my meeting A/M J. A. Churches, S.A.A.F. After dinner with Miss Taylor, we settled down to an evening's talk on the Church-its history, organization and ritual. I also found that Mr. Churches' parents, who live at Heilbron, O. F. S., came out to this country a number of years ago and brought the Writings with them. They were introduced to the New Church by Mr. Albert Ives of the Camberwill (Conference) New Church Society. On Thursday, before leaving Pretoria, I had dinner with Miss Shirley Cockerell and Miss Beryl Waters, who have been in that city for some months. Shirley, however, has now returned to Durban, while Beryl returns to her home at Ladybrand. On Friday (23rd) I met Pte. C. D. Schultz, who is now in civil life.
     Saturday was marked by a double baptism at the home of Mr. and Mrs. H. D. Kuyler for babies Cairns William Cowley Browne and Alice Magdelene Kuyler. Present at the ceremony were: Mr. and Mrs. E. J. W. Browne, Mr. and Mrs. H. D. Kuyler, Miss Doreen Lumsden, Mrs. B. K. Cowley, Lieut. R. W. (Bob) Cowley, and Miss B. Taylor. On Monday the 26th, Lieut. R. W. Cowley visited me at the Victoria Hotel. In the evening I visited Mr. and Mrs. C. Royston, who have recently moved to Johannesburg from Durban. They are well, and hope to have a permanent home during the early part of 1946.
     F. W. E.

     SOUTH AFRICAN MISSION.

     Transvaal.-Sunday, November t8, found me again visiting our Mission at Greylingstad, Transvaal. A Service was held at 11.30 a.m., with a congregation of about 40, and included Baptisms and the Holy Supper. In the afternoon a Doctrinal Class was held. It seems that the Rev. Peter Sabela, who has now recovered from a very serious illness he suffered during the winter, is able to meet the needs of a large district. With the assistance of Mr. Reuben Mojatau, who mined our Mission in 1921 under the late Rev. R. W. Brown, there is a possibility of a new center arising at Heidelberg, a fairly large town not far from Johannesburg.

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     On Sunday, November 25, I visited our group at Alexandra Township, Johannesburg. This also proved a busy day. Children's Service 11.00 to 11.30 a.m.; Adult Service, with Baptisms and Holy Supper, 11.45 to 1.40 p.m.; Class 2.00 to 3.15 pin.; Committee 3.45 to 5.00 p.m. In order to strengthen the Native Leadership, and keep the groups together, the Rev. and Mrs. Peter Sabela and Mr. and Mrs. Reuben Mojatau were asked to attend the meetings. This they did, and we had a good reunion a number of visitors also being present from Brakpan. In all about 50 people attended.
     The Society at Alexandra Township is nearing its final payments on the balance of purchase money for a church site in the Township. As soon as materials are reduced in price, they hope to commence building a suitable church, the plans of which are now being considered.
     F. W. E.

     OBITUARY.

     Mr. Oscar Woelfle.

     In the passing of Oscar Martin Woelfle at Cleveland, Ohio, on December 2,1945, a firm believer in the Doctrines of the New Church has gone from our midst. He was baptized and confirmed by the Rev. F. W. Tuerk of the Kitchener (then Berlin) Convention Society, and from his youth up he took an interest in New Church teachings.
     He served his apprenticeship as a machinist; and later his calling as a draftsman and tool engineer Look him to various centers in the United States aid Canada. In 1911 he joined the General Church. He married Miss Clara Louise Tafel in 1918, and she survives him.
     Due to ill health of long standing, and also to his innate modesty, he was not active in church life. Nevertheless, as the Rev. Alan Gill said in his funeral address at Kitchener, "when we call to mind the devoted interest in the Doctrine of the Church shown by him throughout his life, then we speak of that we do know. There is no doubt as to this in the minds of those who knew him. And to no one could a higher tribute be uttered." And again, "To nothing else was he so keenly alive and awake. Truly he remained faithful unto death."

     DETROIT, MICHIGAN.

     Since our last report, which appeared in the December issue of NEW CHURCH LIFE, our group has had three regular monthly visits of our pastor, who conducted three Sunday services and five doctrinal classes. Also, a Christmas party was held on Sunday afternoon, December 22, and voted the best yet. In addition, weekly lay services have been held, except on the occasions of our pastor's visits. Six of these services were conducted by our lay leader, Norman P. Synnestvedt, three by Walter C. Childs, and one by Willard McCardell.
     This brings us up to January 27, the day this report is being written. Now we are well into the New Year, and we can safely assert that our program for 1946 has started off very auspiciously and with great promise. Our meetings are being well attended, and the interest shown in doctrinal study and discussion must be most heartening to our hard-working pastor, Rev. Norman H. Router.
     Our Christmas Party merits special mention in this report. It was enjoyed by an audience of 42, including our complete roster of children, who were presented with gifts by old Santa himself, in the person of Willard McCardell. And here we must sorrowfully report that, as will be shown later, this was Willard's last appearance, at least for quite some time, on the stage of our group's activities.
     Mr. and Mrs. Walter Childs had volunteered to take charge of both the entertainment program and the dinner arrangements. And to their credit let it be said that never had we had so unique an entertainment, nor a more sumptuous and satisfying dinner.

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Walter himself played the dual role of a magician, some of whose tricks "never did work," as he himself admitted, and an impersonator of Bing Crosby, singing, with the support of the "Andrews (Cook) Sisters," Muriel, Edith and Beatty, the rollicking Christmas song, "Santa Claus is Coming to Town." This was accomplished by means of a Victrola recording and some very clever pantomime, creating a truly remarkable illusion.
     Mr. Geoffrey S. Childs, by special request, again gave his famous rendition of "The Night before Christmas" in his own inimitable manner, sparkling with witty interpolations and creating much merriment. Mrs. Leo Bradin favored us with a couple of pretty songs, and the audience joined lustily in some appropriate Christmas numbers.
     It was a very happy and joyous Christmas entertainment, thoroughly enjoyed by young and old alike.
     With very sincere regret, at the close of the service on Sunday, January 20, we bade good-bye to our valued members, Mr. and Mrs. Willard McCardell, who, with their two children, have now moved to Danville, Illinois. There Willard will have charge of the drafting room in a new plant being built by his former employers in Detroit. We are going to miss the McCardells very much indeed, but we would not have had Willard pass up the splendid opportunity offered him. Our best wishes go with them for happiness and success in their new field of usefulness.
     Our newest bride and groom, Mr. and Mrs. Jack Lindrooth, were honored with a party and shower given for them on January 20 by Miss Muriel Cook at her home. It was a delightful occasion, and the newlyweds received many useful gifts. Jack and Helen are residing in Saginaw, where Jack is in the employ of the Michigan Sugar Company.
     One last item, but by far not the lest in importance: Warrant Officer Arthur French, home on special leave from his ship, attended our service on January 20. He brought us the glad news that his wife (Beulah Staples) had presented him with twin boys, born on the previous day. The new little "gobs" weighed in at 6 lbs. apiece, and both they and their mother were doing nicely, The beaming faces of Gorandpa and Gorandma French reflected their great happiness, which we all shared. This is the first advent of twins in our group, and we are really quite proud of the achievement.
     WILLIAM W. WALKER.

     CHICAGO, ILLINOIS.

     Sharon Church.-Our Sunday services and Wednesday evening suppers have been well attended. The talk given to the children by Mr. Cranch in the early part of the service, followed by their adjournment to a room upstairs for Biblical pictures, recitations, etc., seems to be a very good way to meet present conditions.
     Mr. Cranch has worked out several series of lantern slide pictures dealing with the Christmas story, and these have been developed by the Society for Visual Education. They have tried them in a few dozen places, and expect that next Christmas they will he enjoyed by thousands.
     Our Christmas Service was delightful, as always, and was followed by a bounteous dinner that was fully appreciated.
     In December we had the unusual pleasure of witnessing a double baptism of babies: Gary Michael, son of Mr. and Mrs. William E. Harders, and Richard Herbert, son of Mr. and Mrs. Roy Rose, of Bryn Athyn. The Rev. Victor Gladish officiated, and it was a lovely service. The Roy Roses, of course, were in Chicago only when Roy was in service. We were happy to welcome another baby who will not be leaving us-John Anderson, son of Mr. and Mrs. Harold Anderson.
     On the evening of New Year's Day the Cranches held open house for all available friends. Over seventy came. A delightful variety and abundance of refreshment had been provided, and there was much singing, Mr. Cranch adding greatly to this with his guitar.

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     For our first Wednesday evening class of the New Year, our piston gave an inspiring talk on the importance of searching our hearts and minds in preparing for a new year. There was a great deal in it to strengthen us in keeping more prominently before our minds the real values of life.
     The Ladies' Auxiliary has elected Miss Onida Olds for president, succeeding the retiring president, Miss Volita Wells, and Mrs. Clara Lyons for secretary, succeeding Mrs. Robert Riefstahl.
     A stairway from the second to the third floor of our church has been provided. This is the first act of a remodeling that we hope will be quite extensive.
     Since our last report we have had the pleasure of welcoming home William Junge from service in the Pacific, and Edward Anderson from service in Europe.
     Mr. Cranch is leaving on his February tour of the Western States in which he expects to travel by air. In his absence, the Rev. Elmo Acton is to help out by conducting the classes on Wednesday evenings.
     VOLITA WELLS.

     GLENVIEW, ILLINOIS.

     January 26, 1946.-The past months have seen the Immanuel Church Society in renewed action. The return of so many men from military service-some 36 in all,-has been a source of rejoicing and an inspiration to greater efforts in all departments of society life.
     The need for enlargement of our buildings is constantly demonstrated. Plans are afoot to this end. A $60,000 building program is being planned, and the society is elated at the results of the initial effort, which re suited in subscriptions of over $30,000. The anticipated enlargement of our uses, both educational and social, has been looked forward to, and worked for, for a long time.
     In keeping with the building program is the enlargement of the Park itself by the opening up of the property recently acquired to the west. Even now surveyors are busy volunteer crews of bushwackers are slashing the roadway through the forest primeval, and it is hoped that all improvements will be in by spring, as several families contemplate building as soon as conditions permit.
     By way of further action, the younger group is plotting a Civic and Social Club, to be located in the new subdivision, and modeled after the successful one in Bryn Athyn. There are plans to erect a temporary Club House, and possibly to revive the old Immanuel Club Charter, which is reputedly still in existence. All things considered, our friends throughout the Church who visit Glenview in the next few years will see things happening.
     As to events on the Society's calendar: Friday supper classes are so well attended that it has been necessary to set up extra tables. The Rev. Elmo Acton's Philosophy Class is reading the Rational. Psychology. The Young Peoples' Class meets regularly, and the Rev. Ormond Odhner's class meets weekly when he is in town.

     The Christmas Festival was opened with a Children's Service on Christmas Eye. After a service in the church, children and adults took part in a procession to the Assembly Hall, where, in a reverent sphere, tableaux were viewed and gifts from the Immanuel Church were presented to the children. On Christmas Day, an adult service was held, where the sermon was devoted to interior teachings connected with the Lord's Advent, and on Sunday the Holy Supper was celebrated.
     New Year's was ushered in at a very gala party, preceded by great preparations, and the 125 guests who attended unanimously agreed that it was the very finest party that had ever been held.
     On January 17 the marriage of Miss Marjory Lee to Mr. Riley Salmons, of Dallas, Texas, took place, the Rev. Elmo Acton officiating. The church was tastefully decorated with evergreens and white chrysanthemums and many candles.

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The bride was attended by her sister Barbara as bridesmaid, and Mr. Alan Fuller acted as best man. The bride wore a gown of white satin, and carried a bouquet of white sweet peas and Gardenias. The church was filled to capacity, and a reception was held afterwards in the Assembly Hall.
     The following Saturday a children's party occurred, highlighted by a play adapted from Howard Pyle by Miss Jane Scalbom, and this was definitely a hit.
     On Sunday. January 27, the Rev. Victor Gladish conducted the service and preached on the subject of "Spiritual Temptations." We were very fortunate that Mr. Gladish was able, as in times past, to officiate in the absence of our pastor, who was attending the Council Meetings in Bryn Athyn.
     SYDNEY E. LEE.

     BRYN ATHYN.

     Civic and Social Club.

     Anniversary.

     On Saturday evening, January 19, a very memorable celebration was held at the Club House. It was, in a way, dedicating the Club House which the Civic and Social Club, through trials and tribulations, not to mention contributions, had achieved.
     This date was the Fiftieth Anniversary of the founding of the Civic and Social Club, which was organized by seven ardent and loyal Bryn Athyn "Church Fathers," and dedicated to the Diversions of Charity, which diversions are "dinners, suppers, and other social affairs."
     These far-seeing Founders of the Club obtained a Charter which was granted and signed in February, 1806.
     This celebration very appropriately began with a supper at which the inimitable Don Rose, who was toastmaster, presided. He immediately expressed every one's appreciation of the committee who had proved themselves experts at preparing and serving a most delectable meal.
     After a toast to the Founders of the Club had been honored, it was found that Mrs. Enoch S. Price and Dr. C. E. Doering were the only Life Members of the Club. So they, too, were honored with a toast.
     The toastmaster pointed out that the Civic and Social Club is older than the General Church of the New Jerusalem (1897), that membership in the Club is restricted to members of the New Church, and that records in the archives show that efforts had been made through the years to have a Club House where the Diversions of Charity for the uses of the Bryn Athyn Society could be held. The archives also yielded some programs of cantatas, Gilbert & Sullivan operettas, and other entertainments, as well as undated records of Club meetings. These recalled incidents and events of the early days, which made this part of the evening amusing, nostalgic, and sometimes little short of hilarious.
     All speeches were limited to two minutes by the toastmaster. Mr. Randolph Child's speech was a two-minute original poem, which brought back memories of old friends and early days. Mr. Raymond Pitcairn s reminiscences were interesting and highly amusing. Mrs. Don Rose sang her song from a cantata, and Mrs. Ed. Bostock (who refused to sing I brought to mind some more old friends and early days.
     Mr. Griffith Asplundh, president of the Club, made some very appropriate remarks, welcoming the guests to the new Club House, and mentioning the various important uses it will perform.
     With the singing of "What Name Resounds" and "Our Own Academy" the program part of the evening came to a close all too soon. Our toastmaster, who is a Very Important Person, had to leave us to preside at another affair. The rest of the evening was spent at various games, airy persiflage, or in whatever way was most enjoyable; and everyone who attended this celebration felt that the evening had indeed been a fulfilment of what the Founders had hoped and intended-a Diversion of Charity.
     LUCY B. WAELCHLI

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     TORONTO, CANADA.

     Bishop de Charms visited the Toronto Society on January 12 to guide us in the selection of a pastor to succeed the Rev. F. E. Gyllenhaal, whose resignation will take effect on July 31.
     A new method of making such a selection was employed as an experiment. The society elected a special council, with twelve members in this case, and to this council the Bishop presented the names of several candidates. The council chose one of these for recommendation to a meeting of the members of the society. The meeting was free to accept the recommendation or to ask for a reconsideration. The council members were under a pledge of secrecy, the idea of this procedure being to avoid the discussion of candidates in public meeting. On the present occasion the method was a one hundred per cent success. The nominee of the council was the Rev. A. Wynne Acton, at present the pastor of Michael Church, London, England. The society extended a unanimous call to him, and he will be heartily welcomed.
     Preceding this action of the meeting of the society, a Resolution was offered by Mr. Frank Longstaff, and seconded by Mr. Frank Wilson. From this we quote:

     "Whereas the resignation of our beloved pastor has been entirely voluntary, undoubtedly being, after careful consideration, a matter of conscience and judgment relative to his ministry in the Lord's New Church and his useful fulfilment of the office of priest to which he has been ordained;
     "We, the members of this Society, through many years of association with Mr. Gyllenhaal, well know his earnestness, his sacrifices and his prodigious efforts in the administration of his office and the conducting of the Day School during these years. We have learned to realize his ability in the conduct of his use, sincere, earnest and humble before God, zealously, wisely and with a loving kindness to his congregation; and we have grown to love him.
     "And because of this love and respect it is our desire that he may have the opportunity to find a greater use in the work of the Church, and it is our hope that the whole field of usefulness for the Church will benefit thereby. Therefore we are willing to accede to our pastor's wishes and to accept his resignation. And, on behalf of the Olivet Society, hereby do so accept; such acceptance to become effective as of July 31 next."

     This Resolution was adopted by a rising vote.
     On Sunday morning Bishop de Charms gave one of his very special talks to the children, "Impatience," which enthralled the children and adults alike. Later in the service he preached a sermon on the text, "And the temple was filled with smoke from the glory of God, and from His power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled." (Revelation 15: 5.)
     In the evening an informal gathering of the society was conducted by the Bishop, commencing with a singsong and culminating in a particularly fine address by the Bishop on the necessity for unity of action in a society. The series of meetings was interspersed with amenities of a lighter order, and a most pleasant week-end resulted.
     The Olivet Society is most grateful to the Bishop for taking of his time and effort to come to guide us, and we definitely feel that the unity of action for which he called, and which pervaded the meeting, was largely due to his wise guidance and friendly spirit.

     Swedenborg's Birthday.-The event was celebrated by the children on January 29 at what might best be called a Junior Banquet. It was a very orderly and formal affair, which called forth the best efforts of the young guests. They made excellent speeches, and exhibited their own paintings of subjects pertaining to the life of Swedenborg.

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     The adults commemorated the day on January 30, when our regular Wednesday supper was augmented by a particularly good attendance and the addition of ice cream and cake to the menu. In fact, about 63 guests sat down to and enjoyed the excellent meal served under the supervision of Mrs. Fred Longstaff. All agreed that the after-dinner speeches were splendid; and they had the added charm of brevity. The subject was "The Four Rules of Life," each Rule being taken under separate consideration by Messrs. Robert Scott, Thomas Fountain. Orville Carter, and Frank Longstaff. Jr., respectively. Colored pictures brought from Bryn Athyn by Mr. Gyllenhaal were shown, and the evening closed with dancing.
     We must add that we had a very dainty addition to our society on January 6, when little Mary Parker was born, the third daughter of Mr. and Mrs. Sydney Parker.
     VERA CRAIGIE.

     WASHINGTON, D. C.

     A Correction.

     The report of the meeting held in Washington on November 23, 1945 (February issue, p. 91), inadvertently stated that Bishop Acton gave a paper on "God's Omnipotence and Man's Responsibility." It was Bishop de Charms who delivered the address on that subject.
GENERAL ASSEMBLY 1946

GENERAL ASSEMBLY GEORGE DE CHARMS 1946

     Announcements

     The Eighteenth General Assembly of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa., from Saturday, June 15, to Wednesday, June 19, 1946, inclusive. Applications for reservations should be addressed to The Assembly Committee, Bryn Athyn, Pa. The Program will be announced in later issues of NEW CHURCH LIFE.
     GEORGE DE CHARMS,
          Bishop.
JOY OF EASTER 1946

JOY OF EASTER GEORGE DE CHARMS 1946

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NEW CHURCH LIFE
VOL. LXVI
APRIL, 1946
No. 4
     A Talk to Children.

     You all know the story of the Lord's resurrection. You know how, after He had been crucified, the Lord's body was laid in a sepulchre, and a great stone was placed over the opening of the cave. You know how the chief priests, the scribes and the Pharisees, who had condemned the Lord to death, sealed the stone and set a watch to guard the sepulchre, lest the disciples should come and take away the Lord's body, and claim that He had risen from the dead. But in spite of all that they could do, when Mary Magdalene and the other women who had loved the Lord came early on that first Easter morning, bringing spices to anoint the body of the Lord in token of their love, they found the stone rolled away, and saw an angel in shining garments who said to them, "Fear not, for I know that ye seek Jesus which was crucified. He is not here, but is risen, as He said. Come, see the place where the Lord lay." They stooped and looked into the sepulchre, and found it empty. Then with great haste they ran to tell the disciples what had happened. And as they went the Lord appeared to them, and talked with them, and they knew that He was indeed alive. Later he appeared also to the disciples, who rejoiced with great joy, and went forth to preach and to teach in His name, that all men might come to worship the Lord as the one living God of heaven and earth.
     All this happened long, long ago.

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But I want to tell you something about this resurrection of the Lord that may help you to understand why we celebrate Easter today, and why on this day we too should feel something of the same joy that the disciples felt when they saw that their Lord, who they thought had been taken away from them in death, was really alive and with them still. I speak especially to the older ones among you. Listen carefully, and see if you can understand something of what I say.
     You know that the Lord is in the Word; but perhaps you do not understand very clearly how this is true. Suppose your father had gone into a far country, and could not come home. How would he speak with you? He would write you a letter, telling you about himself-where he was, what he was doing, how much he loved you, and what he would want you to do. When you received that letter you would be glad. You would treasure it in your heart because it would make you think of your father and picture him in your mind; and it would be almost at if he had come to you. You would read it over and over again, and try to do the things your father wanted you to do, because in that way you could thank him for his loving care of you, and could show that you love him in return.
     But suppose someone told you that your father had not written that letter, but that it had been written by someone who did not know you, and who cared nothing about you, and that it had merely come to you by mistake. If you believed this, you would no longer think of your father when you read the letter. It would not bring him present to you. All your joy would be gone. You would have no reason to treasure the letter, and no reason to try and do the things an unknown writer asked for.
     So it is that the Lord, who is far above the heavens, wrote the Word through the prophets who lived in ancient times. He wrote the Word to tell men about Himself, about heaven, about how He created the world and placed men in it, in order that they might come after death to enjoy the blessings of eternal happiness in heaven. He wrote the Word to tell men of His love for them, and what they must do to receive His Divine blessings. And when the people of the olden times read this Word, they knew that the Lord was speaking to them. They pictured Him in their minds, and they came to know Him and to love Him as their Heavenly Father, showing their love for Him by doing the things He commanded in His Word.

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     But the time came when men turned away from the Lord. They no longer believed that He had written the Word. They thought it was written by ordinary men like themselves, who spoke not of heavenly, but of earthly things. And so when they read the Word, it no longer brought the Lord to their minds. It no longer spoke to them of the Lord's love, or of His wisdom. They misunderstood everything that was written in it. And although they still read the Word, they did not keep the Lord's Commandments.
     Then it was that the Lord Himself came into the world. He was born as a little baby, and grew up to be a man, performing miracles, healing diseases, casting out devils-doing things that none but the Lord could do. And as He walked among men He taught them about Himself, and about heaven, telling them in parables the real meaning of His Word. But many among the Jews refused to believe Him. They did not want to give up their false understanding of the Word. What the Lord taught showed them to be evil in heart-selfish, and greedy, and cruel-and this they would not admit. And so they hated the Lord, denied His teachings, persecuted Him and finally condemned Him to death on the cross. And so eager were they to destroy all faith in Him-to keep anyone from ever believing in Him again-they sealed the stone, and set a watch to guard the sepulchre, in order to prove for all time that the Lord was dead. But the Lord was not dead, but living. No one could really do Him any harm. And when, on Easter morning, the women found the stone rolled away when they saw the empty tomb, and then beheld the Lord Himself, heard Him speak, and knew that He was alive-then at last they understood the true meaning of His Word. They knew that in the Word the Lord was still present to teach them. They knew that He spoke to them of heaven, and of how they must live in order that He might give them the happiness of heaven. In all this they rejoiced with exceeding great joy, and the disciples went forth to establish the Christian Church of all who might come to know and love the Lord, and worship Him as the only God of heaven and earth.
     Do you know that this same thing has happened again? Many people in the world at this day no longer believe that the Lord really came on earth. They think that Jesus Christ-although He was very wise and very good-was only a man like other men.

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They think that the Word was not written by the Lord, but by men who lived long ago-by men who did not know even as much as we know today. They think that it tells only of earthly things-about cities and countries, and people in this world, but nothing at all about heaven. With them all faith in the Lord as God has died, and it is as if the Word itself were a sepulchre wherein the body of the Lord lies buried. Indeed, the falsity that the Lord did not write the Word, the falsity that He did not really dwell on earth, is like a great stone placed over the Word to keep anyone from finding the Lord in it.
     But again the Lord has come that men may see Him, and may know that He is alive, and that everything He has written in His Word is true. He has come giving a new Word through His servant Emanuel Swedenborg, a Word that we call the Writings. And in that Word He tells us, not in parables, but plainly, about Himself, and how great is His love for all mankind. He tells us about heaven, and all the wonderful and beautiful things He has prepared for those who keep His Commandments. He explains the real meaning of His Word, so that we may know what it is He would have us do that we may come into heaven after death. And all those who love the Lord, all who are searching for Him, all who come to the Word as the women came to the sepulchre on that first Easter morning, bearing spices to anoint the Lord's body in token of their love, will now find that stone of falsity rolled away. To them the Lord Himself will speak again in a living voice. They will see His face, and know that it is He Himself who from the very beginning wrote the Word, who walked with men, and who rose from death to reign forever God and Lord.
     This is the joy of Easter. Once more the Lord has come to us in His Word, that we may know, and love, and worship Him as our Heavenly Father, the one only God of heaven and earth.

     Reading: Matthew 27:62 to 28:8.

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REAL PURPOSE OF LIFE 1946

REAL PURPOSE OF LIFE Rev. F. E. GYLLENHAAL 1946

     The Lord's Answer to Pilate.

     "Pilate therefore said unto Him, Art Thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause conic I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto Him, What is truth?" (John 18: 37, 38.)

     Every man and woman should meditate often upon the real purpose of life. Man's seeming independence of one supreme source of life, and the appearance that the very fountain of life is within one's self, leaves everyone in ignorance of the origin of life, of what man really is, and so of the real purpose of life. Why was I born? No man can truly answer this question, except from Divine Revelation: and frequent deep meditation upon the doctrine of Divine Revelation is necessary, if one is to come to a clear perception of the answer. Our conduct, our contentment, our peace, and our happiness depend upon our knowledge, understanding, and willing acceptance of the answer.
     The Lord, when on earth, testified that He was born to "bear witness unto the truth." This was the real purpose of His coming into the world, of His birth as an infant capable of growing to man's estate. "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth." What is meant by bearing witness unto the truth? It means to cause the Divine Truth proceeding from God to acknowledge and confess God by a life that is expressive of the good of love and charity, and of the truth of doctrine and faith. (A. E. 635e.) The Lord so lived to a degree of perfection impossible of attainment by man; yet man should follow Him as an example; for He exhorted His disciples to be perfect, even as your Father in heaven is perfect." (Matthew 5: 48.)

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     Everything that the Lord said and did when in the world was the Divine Truth proceeding from God speaking and acting through the human He had put on, and always in acknowledgment and confession of God as the Creator, Redeemer, and Savior of mankind, as the fountain of life, the origin of all good and truth, the sole object of worship. This was the universal purpose of whatever He said and did. Yet His works were many and various. He reduced to order all things in heaven, in hell, and in the church. He subjugated the hells, and removed them from man. He redeemed angels and men. By marvelous means He adjoined the infinite Divine to man, who had become far removed from the Divine by ages of evil living; and in this manner He saved mankind from utter damnation and annihilation. He showed Himself as the Light of the world to those who were in dense darkness. He glorified His Human. These were works invisible to men, and knowable by men only from Divine Revelation.
     But all His outward works,-His teaching, His miracles, His journeys, and His various contacts with men-were also full of the Spirit of truth, acknowledging and confessing God. And they turned the thoughts and affections of men upward to God and His kingdom; They inspired men with the desire to follow His example, to the end that the kingdom of God, with its blessed states of charity, contentment, and good will, might come upon earth. His Divine Human life thus became the supreme pattern of human life. And so we see in His life on earth the answer to the question, Why was I born? to be as He stated it: `To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice."
     God had a real purpose in coming into the world. Only of Him can it be said that He knew, even before He was born, the real purpose of His life in the world. He willed to become incarnate, to be born, to live as Man on earth. He had foreknowledge of the work He would do, of every step in His life on earth, even of the death by which He would ascend out of the world. This was true of Him, because He was and is God, or Life Itself. But the human, or the infant Jesus, after actual birth, was for a time ignorant of the real purpose of His birth, because He then was a receptacle of life, and the consciousness of the receptacle or human was limited.

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Miraculously God adjoined the infinite Divine to the merely human; and as this was of necessity done in a world of space and time, in a world of progressive development, Jesus the Christ had to be taught the purpose of His birth, just as is true of every man. He was taught first through the senses, like every man. He increased in stature and in wisdom. He gradually learned the purpose of His coming, the real purpose of His life. Finally He perceived it, or from within knew it, as when He said to Mary "Wist ye not that I must be about my Father's business?" (Luke 2: 49.) Yet possibly He did not fully perceive it until He said to Pilate "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth."
With man it is otherwise. He is not from eternity. He is created. He is born, not merely by the will of his parents, but by the will of God. He himself has no choice in the matter of his birth. This he must learn, must understand, and must humbly acknowledge, that he may value his life and his individuality as the gift of God, and may cherish it as a precious gift, because it is from God and is God's. "As I live, saith the Lord God, . . . all souls are mine." (Ezekiel 18: 3, 4.) Every soul, therefore, is created and born to "bear witness unto the truth." This the child must be taught, even as was the infant Lord Himself. The grown man must learn it, in order that he may fulfill his Divinely ordained destiny. The lesson runs counter to all appearances. The learning of it requires great humility, and knowledges gleaned repeatedly from the Word of God. In the learning of this lesson, man learns also the wonders of Providence; he learns to perceive its operations in the lives of other men, and in his own life, whence comes perception of the real purpose of his life, as being to bear witness to the truth by serving his fellow men according to the truth, and in the spirit of truth, from a love of others like unto the Lord's love of mankind.
"The Lord did not create the universe for His own sake," we read in the Writings, "but for the sake of those with whom He is to be in heaven; for spiritual love is such that it wishes to give its own to another; and so far as it can do this, it is in its esse, in its peace, and in its blessedness. Spiritual love derives this from the Lord's Divine Love, which is such infinitely." (D. P. 27.) Every man is predestined to heaven, and man himself is at fault if he fails to attain heaven.

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Because truth itself is infinite, there are innumerable ways of bearing witness to the truth, or there are innumerable uses to perform; therefore the outward expressions of the truth are of incalculable variety, all of which are harmonized and united by the truth itself. Every man must learn the relation of his own outward expression of the truth to the truth itself, so that he may know whether there is a correspondence, and that he may ever strive to perfect the correspondence. Then he will see more clearly the true nature of the delights of the world and of the body as they are active with him and so will be able to subordinate them to the real purpose of his life, and to enter freely into the enjoyment of the delights according to the order of heaven, and in such a manner as to preserve them ever fresh and clean.
     Every one of us, then, is born into the world to fulfill the Divine purpose of our Creator and Regenerator. The Lord came to do His Father's will. We, likewise, should do the will of our Heavenly Father.
     We are born to perform uses, in order that the Divine Providence may thereby come into effect, and because by such means the neighbor is served and is enabled to enjoy the Divine blessings. We are born that we may, in freedom and according to reason, be regenerated. "All regeneration," we read, "has for its end that man may receive new life, or rather that he may receive life, and from being no man may become man, or from dead may be made living. Therefore, when his former life, which is merely animal, is destroyed by temptations, he cannot but fluctuate between what is true and what is false. Truth is of the new life, falsity is of the old." (A. C. 848.) The Lord said, "I am come that they might have life, and that they might have it more abundantly." (John 10: 10.)
     We are born to perform uses in the other life, after death, to eternity. We are born to do finitely the very works for the sake of which the Lord came into the world. All of them, without exception, have their corresponding human works by man.
     But the universal truth that furnishes the reason for our birth and our life in the natural world, and in the spiritual world after death, is that we "should bear witness unto the truth." We should teach this real purpose of life to our children, and should do all that we can to provide that they know and understand it, and that they love it to be so, in order that they may value the life they have, and so that, from being no man or like animals, they may become truly men.

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We must cherish this doctrine, and often meditate upon it, that we may properly value life and individuality, and may, as perfectly as possible, fulfill our Divinely ordained destiny. Then shall we eat the bread of God, and be nourished by it, and become truly men and sons of God. Amen.

LESSONS:     Isaiah 53. John 18: 28-40. A. E. 31:1-3.
MUSIC:     Liturgy, pages 544-559.
PRAYERS:     Nos. 113, 117.
SEVEN PLANETS 1946

SEVEN PLANETS 1946

Many readers of The Worship and Love of God have been puzzled by' the fact that in this work (no. 11) Swedenborg speaks of seven planets, when yet it is generally thought that only six planets were known in his day, the seventh planet, Uranus, having been discovered by Herschel in 1781. We may note, however, that Polhem had mentioned "the seven planets" many years before Swedenborg wrote his Worship and Love of God. (Bring, Christ. Polhem, p. 95.) The fact is that the seventh planet, Uranus, had actually been observed in 1690. This was pointed out by George F. Chambers in his Astronomy (New York, 1913). On page 100 of this work we read:
"The question, Did anybody catch sight of Uranus before Herschel? naturally suggested itself to astronomers; and search amongst old records of observations of stars eventually led to its being ascertained that the planet had been observed on twenty occasions between 1690 and 1771; by Le Monnier, in particular, on no less than twelve occasions."

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LOVE TO THE LORD AND LOVE TOWARDS THE NEIGHBOR 1946

LOVE TO THE LORD AND LOVE TOWARDS THE NEIGHBOR HAROLD F. PITCAIRN 1946

     To the Editor of NEW CHURCH LIFE:

     Since the question frequently has been asked: "What is the difference between love to the Lord and love towards the neighbor?" it may be of interest to consider a few numbers, which treat of these subjects.
     That the two are closely related is taught in Matthew 22: 37-39, where the Lord says that to love the Lord with all the heart, soul and mind is the first and great commandment and the second is like unto it, to love they neighbor as thyself.
     Then, in A. C. 6819, we read that above all the Lord is the neighbor.
     Also, the heading of the third chapter of Heaven and Hell is:
IN HEAVEN THE DIVINE OF THE LORD IS LOVE TO HIM AND CHARITY TOWARDS THE NEIGHBOR.

     However, that there is a vast distinction appears in H. H. 15: "In heaven there are two distinct loves, love to the Lord and love towards the neighbor; in the inmost or third heaven love to the Lord, in the second or middle heaven love towards the neighbor."
     Assuming that the angels of the third heaven are in the celestial kingdom, and the angels of the second heaven are in the spiritual kingdom, the distinction is emphasized in H. H. 27: "Because of the difference between the angels of the celestial kingdom and the angels of the spiritual kingdom, they are not together, and have no intercourse with each other. They are able to communicate only through intermediate angelic societies, which are called celestial-spiritual."

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     That there is a great difference between these two fundamental loves of heaven is clear, but to see what the difference is, is another matter. We read in H. H. 15 as follows: `How these two loves are distinct and bow they are conjoined is seen in heaven in clear light, but in the world only obscurely." From this one might infer that so long as we are in the natural world it would be futile to hope for a clear explanation. On the other hand, since the Writings are a Divine Revelation to the rational mind, I submit that the inquiring mind should try to understand.
     First, let us consider what is meant by love towards the neighbor. We find the following startling definition in H. H. 15: "To love the neighbor does not mean loving a companion in respect to his person, but in loving the truth that is from the Word; and to love truth is to will and do it." This explains why in heaven the Divine of the Lord also is charity towards the neighbor. It is difficult to think of a more exalted love to the Lord than, from the Lord, to love and from this love to will and to do what He teaches in the Word. I had thought of this as being a definition of love to the Lord. Instead, it is a definition of love towards the neighbor.
     What, then, is love to the Lord? This is defined, also in H. H. 15, as follows: "In heaven, loving the Lord does not mean loving Him in respect to His Person, but it means loving the good that is from Him: and to love good is to will and do good from love." The number then continues: This makes clear that these two loves are distinct as good and truth are distinct, and that they are conjoined as good and truth are conjoined.
     In short, love towards the neighbor is love of Divine Truth which is the Word, whereas love to the Lord is love of Divine Good.
     Since the understanding is the receptacle of truth, we can see what is here meant by love towards the neighbor. But since the will is the receptacle of good, what is meant by love to the Lord from the Lord is bound to be more or less obscure before regeneration.
     The essence of both these loves is loving from the Lord, and, from loving, doing. The distinction is, that those who are in love towards the neighbor act from truth, that is, from the understanding, while those who are in love to the Lord act from good or love, that is, from the will.

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     In the Most Ancient Church, when the will was not perverted, men were in love to the Lord because they acted from good. However, after the fall, all men are born with a perverted will, and so can be reformed and then regenerated only by acting from truth in the understanding, and thus through love towards the neighbor. Before one's perverted will is subdued, it is only natural that there would be obscurity as to what is meant by love to the Lord from the Lord.
     In view of the depravity of man's proprium, the hope of acquiring love to the Lord might appear to be so remote as to be merely of academic interest, and yet the Writings say that the spiritual may become celestial. To quote only from two numbers: "When the spiritual man, who has become the 'sixth day,' is beginning to be celestial. . . ." (A. C. 86.) "But what these things involve cannot possibly be perceived unless it is known what man's state is while from being spiritual he is becoming celestial." (A. C. 91.)
     It is noteworthy that the Writings usually speak of love to the Lord, but of love towards the neighbor. It would seem that this is because the Lord more directly and closely conjoins Himself with one who acts from good, thus from his will, than with one who acts from truth, thus from his understanding.
     Since the Lord is the Word, one may wonder why to love the neighbor means loving the truth that is from the Word. That the difficulty in understanding this is due to some extent to the technical usage of terms in the Writings is indicated in Heaven and Hell 15, where, after telling us about loving the Lord and loving the neighbor, the number concludes: "But this can scarcely be comprehended by men unless it is known what love is, what good is, and what the neighbor is."
     Sincerely yours,
          HAROLD F. PITCAIRN.
Bryn Athyn, February 7, 1946.

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SPECIAL COUNCIL MEETINGS 1946

SPECIAL COUNCIL MEETINGS NORBERT H. ROGERS 1946

     BRYN ATHYN, PA., JANUARY 24-26, 1946.

     COUNCIL OF THE CLERGY.

     Special Meetings of the Council of the Clergy of the General Church of the New Jerusalem were held at Bryn Athyn, Pa., January 24-25, 1946, and were attended by the following twenty 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. W. B. Caldwell, Harold C. Cranch, E. R. Cronlund, C. E. Doering. Alan Gill, F. E. Gyllenhaal, Eldred E. Iungerich, Hugo Lj. Odhner, Ormond de C. Odhner, Willard D. Pendleton, Norman H. Reuter, Morley D. Rich, Norbert H. Rogers, William Whitehead, and Raymond G. Cranch.
     Two sessions were held on Thursday, January 24th, and a third on Friday. January 25th. Reports were heard from the Secretary of the Council of the Clergy, the Secretary of the General Church, and the Editor of NEW CHURCH LIFE. In addition, the time of the meetings was taken up with the consideration of practical subjects, which included the procedure to be used in providing needed assistance in the Episcopal Office, the Program of the General Assembly, the Editorship of NEW CHURCH LIFE, the Responsibility of Pastors in regard to the Church Contributions Committee, and the Proposal to inaugurate a Correspondence Sunday School under the Auspices of the General Church. No Doctrinal subjects were considered, because of the lack of time.
     The Rev. Karl R. Alden presented the following MEMORIAL RESOLUTION, which was adopted by a standing vote:
     Inasmuch as the Lord has called our co-worker, the REV. HOMER SYNNESTVEDT, to the spiritual world, be it therefore resolved; That we, the Council of the Clergy of the General Church of the New Jerusalem, in annual meeting assembled, do hereby record the deep esteem in which we have always held him.

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We voice our sense of loss at the departure of one who so faithfully served his church for more than half a century, and we shall always cherish the memory of his affection for the church, his loyalty to the priesthood, and his humility in the performance of his uses.
     NORBERT H. ROGERS,
          Secretary,
     Council of the Clergy.
JOINT COUNCIL 1946

JOINT COUNCIL Various 1946

     JANUARY 26, 1946.

     The fifty-second regular joint meeting of the Council of the Clergy and the Executive Committee of the General Church of the New Jerusalem was held on Saturday, January 26, 1946 in the Council Chamber of the Bryn Athyn Church. The following gentlemen attended the sessions:
     Or THE CLERGY: The Rt. Rev. George de Charms (presiding), the Rev. Messrs. E. C. Acton, K. R. Alden, B. A. H. Boyesen, W. B. Caldwell, H. C. Cranch, C. E. Doering, Alan Gill, F. E. Gyllenhaal, E. E. Iungerich, H. L. Odhner (secretary), O. de C. Odhner, W. D. Pendleton, Martin Pryke, N. H. Reuter, N. H. Rogers, M. D. Rich, W. Whitehead, and R. G. Cranch.
     Or THE EXECUTIVE COMMITTEE: Messrs. K. C. Acton, G. S. Childs, E. H. Davis, R. W. Childs, W. L. Horigan, Hubert Hyatt, P. C. Pendleton. H. F. Pitcairn, Raymond Pitcairn, and Frank Wilson.
     1. The meeting was opened by Bishop de Charms with prayers, at 10 am.
     2. The MINUTES of the 51st regular meeting were accepted as printed in NEW CHURCH LIFE. 1945, pages 270-279
     3. The Rev. Norbert H. Rogers. Secretary of the COUNCIL OF THE CLERGY, summarized his Report, which was received and filed. (See page 172.)
     4. The Rev. Hugo Lj. Odhner. SECRETARY OF THE GENERAL CHURCH. presented his Report, which was accepted. (See page 169.)

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     5. The Rev. William B. Caldwell. Editor of "NEW CHURCH LIFE," presented a Report, which was accepted and filed. (See page 181.)
     Informally, Dr. Caldwell spoke of his long term of twenty-eight years as Editor, and said that he felt the wear of age. Owing to the war, he had been asked to continue in the work. As his health had improved, he was willing to postpone his retirement because of the Bishop's feeling that a change could not well be effected at this time. The Bishop stated that he realized that Dr. Caldwell was entitled to a release, but noted the present shortage of ministers, and asked him to continue for a time, if possible.
     The satisfactory services of the LIFE, especially to the isolated, was attested to by Mr. R. H. Childs, Mr. Harold F. Pitcairn and the Rev. Ormond Odhner, who felt that in recent years the articles had been exceptionally stimulating. Rev. H. C. Cranch wished that 500 extra copies could be printed of the Children's Talks as these come our in the LIFE, since only 35 Addresses to Children were now available for the use of the isolated Mr. Hyatt thought that the cost of this would be slight. Rev N. H. Rogers stated that the Children's Addresses given in the Bryn Athyn Church were being recorded in shorthand by the Rev. R. G. Cranch. Rev. F. E. Gyllenhaal, who on July 31st will enter upon his activities in connection with furthering the Sunday School work of the General Church (paragraph 20, below), offered to attend to this need of Children's Talks. The Rev. N. L. Odhner and Mr. Raymond Pitcairn spoke of the desirability of a restoral of the "New Church Sermons," which had been discontinued at the time of the Depression. Rev. K. R. Alden pointed out that such a publication would also have a value in building up a library of exegetical material for the use of the Clergy.
     6. Mr. Hubert Hyatt made the following Report to the Council as TREASURER OF THE GENERAL CHURCH:

     The 1945 Report of the General Church Treasury now is being prepared, but as yet is far from complete. As soon as practicable it is intended to print and distribute it throughout the Church, similarly as for previous years.
     This 1941 Report, with one or two exceptions, is likely to contain little if anything which is not more or less usual. But, probably, it will indicate a degree of financial prosperity which, when compared with that, for instance, of 1933 and several following years, is still rather difficult to associate with the General Church. Financial prosperity can be good.

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     Another exception to the usual is the number of contributors for 1945. The present count is about 792, which is 82 greater than for any previous year. This is good. It is a step in the right direction. But it would take about ten more steps of the same size to bring the count up to about where it now should be.
     A second feature of 1945, not usual, but also good, was the actual beginning of the "Church Contributions Committee."
     On October 20th last, a Joint Meeting was held of the members of the General Church Executive Committee and the Corporation of the Academy. Bishop de Charms presided, and twenty-two men attended. At this Meeting, after a lengthy discussion, the following resolution was drafted (not by this speaker). It also was adopted, unanimously, and reads as follows:

     "Resolved that this Council approves in principle the Treasurer's proposal that a Committee be appointed in the manner suggested by the Treasurer, to educate the members of the General Church as to the financial needs of the General Church, its Societies, and the Academy and to devise and recommend ways and means of providing adequate financial support of the uses of these bodies."

     Subsequently, the General Church Executive Committee, the Academy Board of Directors, and the Trustees of Bryn Athyn Church, severally, authorized the appointment of members of the Church Contributions Committee. Accordingly, members have been appointed by Bishop de Charms, three to represent the General Church, three to represent the Academy, and four to represent Bryn Athyn Church.
     Information is received that during the Council of the Clergy Meeting, yesterday, Bishop Dc Charms suggested and recommended that each of the active Pastors of the Church take such steps as he sees fit to have members of the Church Contributions Committee appointed from his Pastorate.
     It fervently is hoped that this information is correct, because it would then begin to sound as it the Committee could commence to serve its purposes before long.
     From the Treasury viewpoint, this Church Contributions Committee is among those matters labelled "important." Therefore, it also fervently is hoped that every active Pastor, at an early date, will take whatever initiative is necessary, so that his Pastorate is well represented on that Committee by the best available persons.
     Determination of the Committee membership may raise a question or two. The suitable functioning of the Committee probably will produce one or more problems.
     The present occasion does not appear to be appropriate for discussing whatever questions or problems there may be. But, at any time, anywhere, from any source, the Treasurer of the General Church, as ex-officio Chairman of the Church Contributions Committee, will be pleased indeed to receive either suggestions, or questions, or problems.

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He will not necessarily and correctly solve all problems, but he will give his best efforts toward the cooperation which is necessary if the work of the Church Contributions Committee is to yield the very useful results which it could yield.
     The problems in one locality will not be the same as those in another. It is nod likely there can be much uniformity. It is not certain that any uniformity is desirable.
     Respectfully submitted,
          HUBERT HYATT,
               Treasurer.

     In a facetious vein, Mr. Hyatt continued:

     To illustrate the situation somewhat, the imaginary case of the San Francisco Society might be employed. The Pastor, Bishop Hindmarsh, is exceedingly well known throughout the Church; the fourth generation descendent of the Robert Hindmarsh; one of the several learned, accomplished and brilliant Academy Theological School Graduates of 1914; called to become Pastor in turn of four of the larger societies of the General Church; most recently to San Francisco, where the Society long has been flourishing, and now has a membership of 2376. This congregation, evidently prosperous, both spiritually and naturally, consists of many earnest New Church men and women, loyal members of the General Church, students of the Writings, a large and admirable group of New Church people with many families of numerous children; 648 of them in their Elementary School this year; with 253 here in Bryn Athyn at the Academy: 137 in the High School. 73 in the Junior College, 36 in the Senior College, and 7 in the Theological School. The extend of the natural prosperity is indicated a little by the amounts of the 1946/47 scholarship fund quotas which have been set by the Sons and Theta Alpha for their San Francisco Chapters.
     Here is a Society which, by nearly all the recognized standards, certainly is among the top fifty of all the General Church Societies there are,
     Nevertheless, and notwithstanding, what do the latest reports of the various Treasuries show? A total of 1630 Potential Contributors, but only 1238 or 76% regularly supporting the Society uses, only 710 or 4.1% regularly supporting the uses of the General Church, and only 457 or 28% regularly supporting the uses of the Academy. These figures don't surprise anyone. They are quite usual, and therefore taken as a matter of course. Therefore, also, the San Francisco Society is a shining example of the need for the Church Contributions Committee. Maybe, if they tried, the FBI could discover one or two others.
     Among the San Francisco Contributors are a few hundred who have become acquainted or have acquainted themselves with the essential uses of the Church, and have decided to contribute their support to all three of our essential organizations by means of which those essential uses are performed. Among those few hundred, probably, there are a dozen or two, or maybe three dozen or more, who, because of their convictions, abilities, experience and influence, would make really effective members of the Church Contributions Committee for the San Francisco Society; members who, officially given the responsibility, would take suitable measures whereby all three of those percentage figures would be brought up to somewhere near where they should be, and whereby they would remain there year after year.

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     It seems unfortunate that Bishop Hindmarsh unavoidably was detained in San Francisco at this time, and therefore could not be in Bryn Athyn to attend the meetings this week. However, the Treasurer of the General Church is hopeful that in due course he will be receiving word, either from Bishop Hindmarsh or from some other official of the San Francisco Society, that the San Francisco section of the Church Contributions Committee has been appointed, that its personnel consists of so and so, and so and so, and maybe so and so, who all are able and competent people, well qualified for the necessary and important work to be done, that the section is ready and eager to begin its work, and therefore that, for the first time in history, the Church Contributions situation in San Francisco promises really to be well in hand.
     If, as and when the San Francisco Society section of the Church Contributions Committee is authorized and begins to function-if, as and when they achieve the results they will seek-that will be a most excellent and useful thing for the San Francisco Society, for the General Church, for the Academy, and therefore-for the New Church, which is the New Jerusalem.

     Rev. N. H. Reuter having asked clarification as to the functions of the new "Church Contributions Committee," the Bishop explained that its task was not to run finances, but to provide information and education on the relative needs of our various church uses. In discussing the problem of how to procure the most suitable men for members of this Committee, a number of speakers made it clear that the appointment of members in each center was entirely in the hands of the local societies, the initiative being left to the pastors. Mr. H. F. Pitcairn pointed out that some men may have the ability to collect funds, but not to present information.
     Mr. Hyatt stated that the Committee under his chairmanship would not be bound down to any formula. They were meant to consult, and thus to arrive at a common attitude. The art of procuring voluntary contributions without high pressure salesmanship, or without 'leaving a bad taste in the mouth,' required that each donor be himself convinced that his contribution is needed. Members of the Committee operating autonomously in various centers might meet at General Assemblies to compare methods. It is our established principle, he said, that "under no circumstances is it the function of a member of the Clergy to solicit funds." Yet he recommended that the Bishop appoint one or more clergymen as advisers to this Committee, so as to relieve the Bishop of too many consultations.

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     7. On motion, the Treasurer's Report was received.
     8. At 11 a.m., the Rev. Martin Pryke, pastor of the society in Colchester, England, arrived at the meeting, which welcomed him with applause. He explained that rough weather and the slowness of the Liberty ship had compelled him to spend three weeks on board and seventeen days in the crossing of the Atlantic.
     9. A short recess was taken for refreshments.
     10. Mr. Edward H. Davis gave his Report as SECRETARY OF THE EXECUTIVE COMMITTEE and the CORPORATION OF THE GENERAL CHURCH. (See page 179.)

     Mr. R. W. Childs stated that in a notice in the March LIFE the nominating committee would ask for suggestions for candidates for election to the Executive Committee
     A discussion ensued as to whether any special effort should be made to enlarge the membership of the Corporation which was reported as 134 only. The Bishop remarked that this legal body was intended to be representative of the whole membership of the General Church. Various speakers felt that ample opportunity for information should be given as to how to become a member, but that it was those interested in the fiscal affairs of the Church that joined the Corporation, and of these only a small proportion took part in elections of the Executive Committee. From the beginning, only about 250 names had been on the roll. Mr. P. C. Pendleton felt that there was a certain strength in the fact that only those who took responsibility in the uses of the Church were likely to join the Corporation. Others stressed the need for more information, and one Councillor confessed that he did not remember having joined the body. Rev. E. C. Acton cited the statement that "he who loves the end also loves the means." The Corporation actually performs the civil uses of the Church.
     11. The Report was, on motion, received.
     12. The Report of the GENERAL CHURCH MILITARY SERVICE COMMITTEE was read by the Secretary. (See page 150.)
     On motion, the Report was received with a special expression or appreciation for the work of Mrs. Pendleton and her Committee.

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     13.     The Bishop (having asked the Council whether they were ready to take up the subject of the ordination of a priest into the third degree of the Priesthood, and a motion to that effect having been passed unanimously) related that, following a mode discussed last year, he had sent out sixty-three letters asking for a confidential expression of opinion as to what man would be best qualified for the responsibilities implied by such an ordination. Twenty-nine clergymen and twenty-six lay men replied, six refraining from giving an opinion, on the plea of not being sufficiently informed.
     The reasons for urgency in the matter were, first, the imperative need for assistance in the episcopal office at this time, and secondly, a wise precaution to protect the ordaining power in the Church. As to the latter: in emergencies it may be right and necessary to provide for ordinations by unusual means; but it is better to make adequate provision by a rational judgment before any extreme circumstances arise. As to the wisdom of delaying, it must be pointed out that the Divine Providence manifests itself in need and use. And the need (as agreed last year) seems now so apparent as to override other considerations. Still, last year's discussion was not definitive, and, if requested, delay can be effected.
     The power to ordain is essentially a Divine one: and no ordaining minister can make anyone a priest or a bishop. But the Divine call to the person concerned is voiced through the need; the ordination is the recognition of that call; and the Divine Providence operates through the best judgment of those responsible, if they are guided by the Lord through the Writings. According to our order, and the custom in all our ordinations, judgment must rest with the Bishop of the General Church. While every ordination into the third degree carries with it inherently the power of ordination without external restrictions, it is at the same time understood that this power should be exercised in consultation with the executive Bishop, with full reference to the welfare of the Church.
     The letters received showed no wide divergence of view such as might require delay, but indicated a clear direction which accords with the view of the Bishop as to the best choice. The trend, while not unanimous, was clear and definite, and gave assurance of a full support for the one who is to be called. The chief consideration in such a choice must be the uses that need to be performed; and while there may be others of ability, accomplishment, and long service in the clergy whom he would welcome in that capacity, it is wise to confine ordination now to only one, and to leave any further step to be taken in accord with future indications.

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     He further explained that the step now contemplated would provide for "an Assistant to the Bishop," and would not immediately involve the question of an Assistant Bishop" According to our order, an Assistant Bishop is an elective office, and would thus require the response of the Church as a whole. This question ma well come up in the process of time. He then asked whether the Council was ready to go forward or wished a delay.
     14. It was moved and unanimously toted, That this Council request the Bishop to name the priest whom he had in mind.
     The Bishop: The man whom I desire to ordain into the third degree of the priesthood at the coming Assembly is the Rev. Willard D. Pendleton.
     The members, rising, applauded the announcement. The Bishop assured Mr. Pendleton that in this work he would have the confidence of the Church.
     15. The meeting adjourned for lunch at 12:45 p.m.
     16. At the resumption of the meeting at 3:30 p.m., a number of speakers-Rev. Hugo Lj. Odhner, Rev. K. R Alden. Rev. Fred. E. Gyllenhaal, Rev. C. E. Doering, Mr. Frank Wilson, and Rev. N. H. Rogers-warmly assured Mr. Pendleton of confidence and support, and testified to his qualifications and ability in various fields. The Bishop reiterated that these remarks voiced the feelings of the vast majority of our members.
     17. Mr. Edward H. Davis, as the Chairman of the PENSION COMMITTEE, submitted a brief oral report. He stated that, at an Executive Committee meeting on January 25, 1946, the Pension Committee submitted certain recommendations which, with some slight modifications, were approved in principle by the Executive Committee. In general, these recommendations were:
     (1) That the General Church and every agency, society, or circle in the Church pay an amount equal to ten percent of all salaries paid whether in cash or otherwise, into a Pension and Annuity Fund to be administered by the Treasurer of the General Church: pensions and annuities to be paid to ministers, teachers, and all salaried employees of the General Church, its societies and circles.
     (2) That the Pension and Annuity Fund be administered in accordance with a Plan, under which pensions would be paid to participants under the Plan at or after sixty-five years of age, providing at least ten years of service have elapsed, and annuities paid to participants who become incapacitated while in active service after ten years of service have elapsed.

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Provision is also made for payment of pension and annuity to a surviving dependent husband or wife, and special allowances are also provided for dependent children under eighteen years of age.
     Mr. Davis said that the proposed plan is to be submitted to the societies and circles of the Church in the near future.
     The Rev. F. E. Gyllenhaal expressed, on behalf of the Clergy, an appreciation of the plan. The subject had interested him for many years. In 1919 he had made certain proposals to Bishop Pendleton and Messrs. E. C. Bostock and Raymond Pitcairn, believing that a pension plan would lessen the burdens that the Church might be faced with. However, the matter had had a theoretical meaning only, since there had always been a confidence that the Church would recognize obligations which might arise.
     18. On motion, the Report was accepted.
     19. A discussion of the proposed program for the coming GENERAL ASSEMBLY was opened by the Bishop. A day nursery for the smaller children, with lunches provided, seemed necessary to enable Bryn Athyn mothers to attend the sessions. The advisability of providing for a Young People's meeting for those of High School and College age was discussed. Problems relative to the administration of the Holy Supper at the Assembly were thought to deserve further study. A banquet for an approximate one thousand people in the Assembly Hall and Gymnasium was reported possible.
     20. The Rev. Harold C. Crouch then gave an Address on the proposals regarding a CORRESPONDENCE SUNDAY SCHOOL for the isolated in the General Church.
     He showed that about 500 children (300 of elementary school age, and nearly all baptized into the New Church) are now receiving Sunday School material which is being selected or written by him and prepared and distributed by committees of the Theta Alpha. The proposal now is to broaden the scope of this work, which it is hoped will encourage the children eventually to enter the Academy Schools. "This is a vital work-vital not only to the development of the Church, but to its continued existence as we know it.

167

The character of the Church would change if five hundred of our children should grow up to become members without being affirmative to New Church education or convinced of its value."
     By the use of charts, Mr. Cranch showed how the material was produced and distributed. The pastor in charge prepared the Lesson Notes and most of the "visual education" material; Theta Alpha prepared the handwork which the children should cut out, color, or otherwise complete; committees (one for each age group) then sent out the lessons to the parents, received the returns of the children, and gave them guidance. The "visual education" committee also prepares micro-film slides by which the Bible stories are reviewed; these are lent to those who have projectors. These projectors are procurable from $19 up.
     The Lesson Notes are sent to the parents, who are meant to supervise the work of their children. Letters are also to be used to keep contact with the parents. Visiting pastors cooperate by giving advice and assistance. The Sons of the Academy serve as a means to direct the children's thoughts to the Academy Schools. Slides of Bryn Athyn scenes are available, to make them feel some familiarity with the schools. The "stamp savings-plan" and the "scholarship" system also can be called in to enable the children to receive a New Church education.
     The Lesson Notes are usually so prepared that they can be read by the parents to their children. Weekly assignments are sent out, with special attention to festival occasions like Christmas, Easter, and the Nineteenth of June. The handwork is adapted to each age, some consisting of stage-sets and three-dimensional figures. At present the material is ready only for three age-groups; but at the present rate, ten different age-groups will be supplied within three years. From the children, the work has met with enthusiastic response. The daily reading of the Word is encouraged.
     At this time, the Glenview committee is in charge of the Senior grade, and Bryn Athyn issues the primary and Festival material. Other centers will be encouraged to sponsor the work for other age groups as the program expands. The estimated cost of the program would be $2000. The fact that stencils can be saved or utilized for up to 10,000 copies will reduce the costs from the present cost of $2 per child for the original outlay.

168

     Mr. Cranch displayed before the Council beautiful samples of the handwork as completed by the children.
     Several speakers expressed their delight over the undertaking, which promises so much for the Church, and expressed surprise at the actual accomplishments. Rev. Martin Pryke regarded it as especially important for England, where few can receive a New Church education. Rev. K. R. Alden gave instances of how it has been received in the North West of Canada, where it is used In families and in new Sunday School groups. The Bishop was confident that the appointment of the Rev. F. E. Gyllenhaal would stimulate the work, which looks to giving regular religious instruction to all our isolated. Such work calls for patience: but the Report indicates encouraging progress, and he was delighted with the prospects which it opens. We must provide that our children do not have to merely "grow up-like Topsy"!
     The Council was also informed that Bishop de Charms' book on "The Life of the Lord"-used at Bryn Athyn for the 7th and 8th grades-will be published soon, and may serve as a textbook for home instruction by parents.
     21. A resolution of thanks was voted the Rev. Harold C. Cranch for the interesting Report and the devoted work which it manifested.
     22. The Secretary was asked to convey to the Women's Guild of Bryn Athyn our thanks for the provision of welcome morning refreshments during the meetings of the Clergy and the Joint Council.
     23. By rising vote, the Joint Council associated itself with the sentiments expressed by the Council of the Clergy in the Memorial Resolution on the passing of our beloved friend, the REV. HOMER SYNNESTVEDT. (See page 157.)
     24. The Rev. Willard D. Pendleton spoke briefly in response to the Bishop's desire to elevate him into the third degree of the Priesthood. While the Bishop spoke, he recognized that the call to a use comes from the Lord, and not from men. The assurances of the Council had given him strength to respond to the call of the immediate needs.
     25. The meeting adjourned at 5:05 p.m.
               Respectfully submitted,
                    HUGO LJ. ODHNER,
                         Secretary.

169

ANNUAL REPORTS 1946

ANNUAL REPORTS Various 1946

     SECRETARY OF THE GENERAL CHURCH.

     Seventy-seven new members were enrolled in the General Church of the New Jerusalem during 1945. There was one resignation, and five names were dropped from the roll because of lost interest. The effort is being maintained to make the membership roll represent active allegiance to the General Church. Among the deaths reported, one dates from 1928, another from 1937. The following schedule shows that the membership at the end of 1943 was 2418, of whom 1428 are residents of the United States and 999 live in other countries.
     Membership on Jan. 1, 1945                         2376
          (U. S. A.-1409, Abroad-967)
     New Members (Certificates nos. 3554-3630)          77
          (U. S. A.-43, Abroad-34)
     Deaths reported in 1945 .           29
          (U. S. A.-20, Abroad-9)
     Resignation (U. S. A.               1
     Dropped from the Roll               5
          (U. S. A.-3, Abroad 2)
     Losses                         35
     Net gain in membership                         42
     Membership on Jan. 1, 1946                         2418

     No Report has as yet been received from the South African Mission.

     NEW MEMBERS

     January 1 to December 31, 1945.

     A. THE UNITED STATES.

     Denver, Colorado.
Mrs. Alan Graham (Lois Allen Davison Longstaff.

     Miami Shores, Florida.
Mr. David Pitcairn Lindsay.

     Chicago, Illinois.
Miss Frances Riefstahl.

     Glenview, Illinois.
Miss Edith Marion Day.
Miss Sarah Josephine Headstren.
Miss Marcia Dean Henderson.
Mr. Henry Roy Patzmann.
Mrs. Henry R. (Jeannette Asplundh) Patzmann.
Miss Jacqueline Mary Synnestvedt.

     Baltimore, Maryland.
Mr. William Felix Knapp.

170

     Roselle, New Jersey.
Miss Pearl May Linaweaver.

     Charlotte, North Carolina.
Mr. John Alton Posey.
Mrs. John A. (Barbara Leonard) Posey.

     Middleport, Ohio.
Mr. Charles Frederick Davis.

     Allentown, Pennsylvania.
Mr. Robert Price Smith.

     Bryn Athyn, Pennsylvania.
Miss Winyss Renee Acton.
Mr. John Hyde Alden.
Miss Nancy Alden.
Miss Chara Aurora Cooper.
Mr. George Albert Field.
Miss Grace Shirley Globe.
Mr. William Thomas Griffin
Mr. Sanfrid Emanual Odhner.
Mr. John Wells Rose.
Miss Marjorie Irene Rose.
Miss Clare Synnestvedt,
Miss Esther Hobart Waelchli.
Miss Dawn Walter.
Miss Joanna Whitehead.

     Erie, Pennsylvania.
Mrs. Raymond Leonard (Esther Marie Soneson) Johnson.

     Glenside, Pennsylvania.
Miss Ingrid Odhner.

     Hatboro, Pennsylvania.
Mr. Richard Muller Hilldale.

     Huntingdon Valley, Pennsylvania.
Mr. William Foster Homiller. Jr.
Mrs. Wm. F. (Katherine Louise Guernsey) Homiller.

     Philadelphia, Pennsylvania.
Miss Marion Glenn.
Mr. Marcus Richard Jenks.

     Pittsburgh, Pennsylvania.
Mr. Christian George Carl Denninger.
Mrs. C. G. C. (Mabel Elizabeth Johnston) Denninger.
Miss Gina Dorothy Thomas.
Mr. Silas Andrew Williamson.

     Washington D. C.
Mr. Frank Miller.
Mr. William George Schroeder, Jr.

     Cable, Wisconsin.
Miss Annabel Regelman.

     B. CANADA.

     Gorand Prairie, Alberta.
Mr. Edort Lemky.

     Vancouver, British Columbia.
Mr. Manuel Beck.
Mrs. Manuel (Emma Agnes Kerschtien) Beck.

     Breslau, Ontario.
Mr. Carl George Kuhl.

     Comber, Ontario.
Mr. Herman Jonathan Woofenden.

     Kitchener, Ontario.
Mr. James Wilson Bond.
Mr. Thomas Arthur Bond.
Mrs. Erwin Dietrich (Joyce Doreen Day) Brueckman.
Mr. William John Dickin.
Mrs. Wm. J. (Shirley Jane Day) Dickin.
Miss Yadah Heinrichs.

     Toronto, Ontario.
Mr. Robert Paul Anderson.
Mr. Milton George Bone.
Mr. Fred McColl Longstaff.
Miss Joan McDonald.
Mr. Ivan Richard Scott.

     Waterloo, Ontario.
Miss Nancy Beth Schnarr.
Miss Gloria May Stroh.

     C. ENGLAND.

     Colehester, Essex.
Mr. Alvin Everett Motum.

     Portsmouth, Hants.
Miss Barbara Edna Newall.
Miss Nina Newall.

171

     St. Albans, Herts.
Mr. Robert Erwin Bruell.
Miss Beryl Eudora Howard.
Miss Rachel Marion Howard.

     D. NORWAY.

     Olso.
Mr. Frode Karl August Boyesen.

     E. SWEDEN.

     Stockholm, Sweden.
Mr. Peter Erhard Areschoug.
Mr. Curt Erhard Holger Aresehoug.
Mr. Gunnar Nikolaus Lanstrom.
Mrs. August Georg (Signe Maria Edwerts) Wistedt.

     F. SOUTH AFRICA.

     Cavendish P. O., Natal.
Mrs. Hubert David (Alice Kathleen Hammond) Lumsden.
Miss Doreen Margaret Lumsden.

     Durban, Natal.
Mr. Philip Graham Cockerell.
Mrs. Jesse Edgecombe (Ethel Isabelle Hammond) Gibb.

     G. AUSTRALIA.

     Penshurst, New South Wales.
Mr. Theodore Kirsten.

     DEATHS.

     Reported in 1945.

Allen, Mrs. James W. (Julia Orinda Cooper), Columbus, O., Sept. 17, 1945.
Bellinger, Mr. Cyril, Toronto, Ont., May 28, 1945.
Blackman, Mrs. Harry E. (Gertrude W. Smeal), Glenview, Ill., Dec. 22, 1944.
Boggess, Dr. William Benjamin, Pittsburgh, Pa., Jan. 12, 1945.
Cooper, Mrs. Frederick James (Aurora Synnestvedt), Bryn Athyn, Pa., Sept. 29, 1945.
Cronwall, Miss Esther Marie, Chicago, Ill., Dec. 30, 1944.
Ericksson, Mr. Emil Theodore, Stockholm, Sweden, Jan. 29, 1928. (Delayed entry.)
Field, Mr. Henry George, Bryn Athyn, Pa., April 9, 1945.
Gardiner, Mrs. Ethel Kate Pritchard Morgan, Paardeberg, O. F. S., So. Africa, Nov. 19, 1945.
Gunther, Mr. Emil Paul, Halethorpe, Md., Oct. 1, 1945.
Harrold, Mrs. Elmer E. (Alice Renkenberger) Youngstown, O., Oct. 14, 1945.
Heinrichs, Miss Marie, Stratford, Ont., Oct. 17, 1945.
Hellyer, Mrs. Henry (Mary Evens), Owen Sound, Ont., Feb. 12, 1945.
MacDonald. Mrs. Wm. H. (Margaret Isabel), Erie, Pa., Feb. 23, 1945.
Maynard, Mr. Arthur Tyler, Glenview, Ill., March 9, 1945.
McMiller, Mrs. Ethel Mae (Osborne), Chattaroy, Wash., Aug. 5, 1944.
Olds, Dr. Charles Louis, Willow Grove, Pa., Oct. 18, 1945.
Pollock, Mr. John Daniel, Chicago, Ill., Apr. 27, 1945.
Riefstahl, Mr. Louis Victor, Chicago, Ill., Feb. 23, 1945.
Roehner, Mrs. W. F. (Albertina Krayer), Bryn Athyn, Pa., July 31, 1945.
Shaw, Miss Elizabeth Cull, Ross-on-Wye, England, Jan. 6, 1945.
Smith, Mr. Thomas, Toronto, Ont., Feb. 8, 1945.
Stebbing, Mrs. Ernest J. (Eliza S. Cowley), Washington, D. C., Sept. 26, 1945.
Synnestvedt, Rev. Homer, Pittsburgh, Pa., June 30, 1945.
Vincent, Miss Joanna Paulina, The Hague, Holland, Jan. 27, 1942.

172

Wallenbeeg, Miss Clara, Glenview, Ill., May 10, 1945.
Woodard, Mrs. George H. (Anita Synnestvedt), Philadelphia, Pa., March 24, 1945.
Woofenden, Mr. Francis E., at Mull, Ont., Aug. 16, 1937.
Zinn, Mr. Adoiph, Pittsburgh Pa., Aug. 16, 1945.

     RESIGNATION.

Ruyle, Mr. Richmond, Concord, Calif.

     DROPPED FROM THE ROLL.

Jasmer, Mr. Norman H., Chicago, Ill.
Lavarack, Mr. Edward Ernest, Durban, Natal
Orme, Miss Agnes J. A., Bromley South, Kent, England.
Ross, Mr. Charles M., Chicago, Ill.
Young, Mr. Harold Edwin, Chicago, Ill.
     Respectfully submitted.
          HUGO LJ. ODHNER,
               Secretary.

     COUNCIL OF THE CLERGY.

     January 1, 1945, to January 1, 1946.

     During 1945, one of our members, the Rev. Homer Synnestvedt, passed into the spiritual world
     On January 1, 1945, the Council of the Clergy consisted of two priests of the Episcopal degree, thirty-one of the Pastoral degree, and two of the Ministerial degree, making a total of thirty-five members, several of whom are either retired from active work or are engaged in secular occupations. In addition, the General Church has 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. 1945, pp. 558-61.
     The statistics concerning the Rites and Sacraments of the Church administered during 1945, compiled from 32 reports received up to February 19, 1946, together with the figures repainted for 1944, are as follows:
                                   1945          1944
     Baptisms                         129          93
     Confessions of Faith               52          43
     Betrothals                         15          17
     Marriages                         30          26
     Funeral Services                    31          31
     Holy Supper: Administrations          172          82
          Communicants               1652          2464
     Ordinations                         0          0
     Dedications                         3          7

173

     It is to be noted that the figures for 1944 include those given in S reports for 1944 which were received too late for publication in New CHURCH LIFE for April, 1945, p. 169,-namely, 18 Baptisms, 9 Confessions of Faith, 4 Betrothals, 3 Marriages, 9 Funeral Services, 23 Administrations of the Holy Supper 157 Communicants, and 1 Home Dedication.

     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:
     The Eighteenth General Assembly of the General Church of the New Jerusalem has been called to convene or June 13-19th. 1946 At the invitation of the Bryn Athyn Church, the Assembly will meet in Bryn Athyn, Pennsylvania.
     "The lapse of six years since the last Assembly, the restoration of peace, the prospect that our ministers serving in Europe. South Africa and Australia will be in attendance, and the important uses that are opening to our Church in the post-war period, combine to give unusual significance to this gathering. We confidently hope that it may inaugurate a new era of genuine progress, and strengthen the bonds of charity that unite us in our efforts to promote the establishment of the Lord's Kingdom among men.
     "We regret to announce that circumstances have made it impossible to continue the experiment in radio broadcasting of which we have spoken in previous reports. The Rev. Gilbert H. Smith has for the time being retired from active ministerial work.
     "With the removal of gas rationing, it has been possible for the two groups in Northern New Jersey to reunite under the pastoral leadership of the Rev. Norbert H. Rogers.
     "The Rev. Willard D. Pendleton continues as pastor of the New York Circle, with the assistance of the Rev. Morley D. Rich, who conducts a Doctrinal Class there once a month.
     "In September, the Rev. F. E. Gyllenhaal resigned as pastor of the Olivet Society in Toronto, his resignation to take effect July 31, 1946. Appropriate steps are being taken to fill the vacancy.
     "The Durban Society has asked for a pastor to succeed the Rev. F. W. Elphick, who by appointment has acted in that capacity during the war period. Mr. Elphick will continue as Superintendent of the South African Mission.
     "I presided at the Annual Council Meetings held in Bryn Athyn, Pa., April 9-14. 1945 and also at a Joint Council Meeting of the Executive Committee of the General Church with the Corporation of the Academy, held in Bryn Athyn, Pa., October 20, 1945.
     "I presided at Local Assemblies in Philadelphia, Pa., June 30-July 1st; in Detroit, Mich~. Sept. 29-Oct. 1st; and in Kitchener, Canada, Oct. 6-8; also at a Joint Assembly of the Washington and Baltimore Circles, Nov. 23-25.

174

     "I made Episcopal Visits to Pittsburgh, Pa., May 22-24; to New York City, Sept. 23; to Cleveland, Ohio, Oct. 2, Erie, Pa., Oct. 3, Toronto, Canada, Oct. 4-5, and 11; Montreal, Canada, Oct. 10, Akron, Ohio,. Oct. 13-15; Youngstown, Ohio, Oct. 16, and Nutley, N. J., Nov. 18.
     "I am deeply indebted to the Rt. Rev. Alfred Acton for his assistance in presiding at other Assemblies, making Episcopal Visits, and in giving valued counsel throughout the year.
     "During the year I preached 9 times in Bryn Athyn, conducted Children's Services 7 times, and delivered 3 Doctrinal Classes.
     "In addition. I presided at the Annual Meeting of the Bryn Athyn Church, Sept. 21, and at a Special Meeting held on October 26, when an invitation was extended to the General Church to hold a General Assembly in Bryn Athyn next June.
     "I wish to make grateful acknowledgment of the assistance in the Pastoral Office rendered by the Rev. Hugo Lj. Odhner, the Rev. Norbert H. Rogers, and other ministers who have conducted classes, and filled the pulpit from time to time.
     "During the year I presided at the meetings 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 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 Circle, in addition to his regular duties, reported the Bishop at the District Assemblies in Glenview, Ill., and Pittsburgh. Pa., and visited the Societies at St. Paul, Minn., the North and South Side in Chicago, Ill., Rockford, Ill., and Cincinnati, O., administering the Holy Supper at Glenview and St. Paul. He also delivered a lecture on Swedenborg's Doctrine of the Brain at the Swedenborg Philosophic Center in the South Side of Chicago, and, on invitation of the Brooklyn Society of the General Convention, preached twice to that Society.
     Rev. Alfred Wynne Acton, Pastor of Michael Church. London, reports that the end of six years of war has had a very encouraging effect upon the Society. Although many of the wartime restrictions and inconveniences still remain, it has been possible to recommence Doctrinal Classes with a very good average attendance, and the attendance at services has also improved. The benefits of the efforts made under very adverse circumstances during the war seem to be showing themselves, and there is every promise of being able to develop the uses of the Church to a greater degree than before the war. He continued to serve as Editor of the "News Letter," which is circulated among all the members of the General Church in England, and he made several pastoral visits to the isolated. In addition, he continued to art as Chairman of the British Finance Committee, and to serve as a member of the Council of the Swedenborg Society, and as Secretary of its Advisory and Revision Board.
     Rev. Elmo C. Acton continued to serve as the Pastor of the Immanuel Church of the New Jerusalem in Glenview, Ill.

175

     Rev. Karl R. Alden, Principal of the Boys' Academy and Visiting Pastor to the Canadian Northwest, in addition to his regular duties, gave 12 classes at his home on the New Jerusalem and Its heavenly Doctrine to an average attendance of 25 persons. He preached once each in Bryn Athyn, Boston, and Baltimore. In Baltimore he also gave a Doctrinal Class and a Children's Service. He conducted 3 Children's Services in Bryn Athyn A detailed account of the pastoral trip to Northwest Canada he made during the summer appears in New CHURCH LIFE for November, 1945. Four circular letters and children's addresses were sent to the families he visited, and a considerable correspondence was maintained with individuals.
     Rev. Gustaf Baekstrom, Pastor of the Nya Kyrkans Forsamling in Stockholm. Sweden, in addition to his regular duties, visited Oslo, Norway, where he held a lecture which was attended by 185 persons, and conducted a service attended by 60 persons. He also held a service in Copenhagen attended by 35 persons and visited isolated members in Vaxjo and Malmkoping.
     Rev. Born A. H. Boyesen, Pastor of the Pittsburgh Society of the General Church of the New Jerusalem, and Principal of the local school, officiated at 47 regular services, at which visiting ministers preached 6 times. Twelve of those services were accommodated also to children, with short written sermons. In addition, there were two services of thanksgiving for victory, two lay services, one see vice conducted entirely by a visiting minister, and 36 regular Children's Services. He also conducted 15 Doctrinal Classes, gave two series of classes on the Growth of the Mind, and taught 13 periods a week in the local Elementary School.
     Rev. Walter E. Brickman performed no official acts.
     Rev. William B. Caldwell served as Editor of New CHURCH Live and Professor in the Academy of the New Church.
     Rev. Harold C. Crouch, Pastor of Sharon Church, Chicago, continued his work with the visual education project and Theta Alpha Sunday School, in which connection he addressed groups on invitation in Bryn Athyn, Glenview, St Paul, and Rockford. Due to increased real estate rentals, the South Side Church joined with the North Side to worship, though it still retained its distinct organization. In addition, he began a pastoral trip through the Western States which was interrupted in New Mexico by traveling conditions.
     Rev. F. R. Cronlund, though engaged in secular work, preached 4 times in Bryn Athyn, and once in Philadelphia.
     Rev. C. F. Doering, Dean of Faculties of the Academy of the New Church, professor of Mathematics, and Teacher of Religion, regularly conducted the miming services in the Academy Schools, preached once in Washington, D. C., and once in Bryn Athyn, Pa.
     Rev. Frederick W. Elphick, Acting Pastor of the Durban Society, and Superintendent of the South African Mission, in addition to his regular duties, continued as Editor of THE ADVISOR-the weekly news sheet of the Society-and made regular visits to the Circle at Pinetown. The Kainon School had an enrollment of 9 pupils in Kindergarten and Standard 1, with Miss Sylvia Pemberton as Teacher.

176

In 1946 the School would be limited to Kindergarten pupils. In connection with his work with the Mission. Mr. Elphick visited the Societies at "Kent Manor" (Zululand), Greylingstad and Alexandra Township (Transvaal), and Mayville (Durban). Due to limited funds, only one edition of the Mission Magazine-THE UMCAZI-was published.
     Rev. Alan Gill, Pastor of the Camel Church, Kitchener, Ont., and Headmaster of the Camel Church School, preached 40 times in Kitchener, once in Toronto, and delivered the Charter Day Address in Bryn Athyn. In addition to giving Friday Doctrinal Classes regularly, and weekly Young People's Classes, teaching 18 periods a week in the Day School, etc., he has commenced holding fortnightly Conjugial Love Classes to a mixed group of about 25 older young people and young adults.
     Rev. Victor J. Gladish, though engaged in secular work, conducted S adult services and 4 children's services for the South Side Church in Chicago, preached once on the North Side, and conducted two services in Glenview. He also held two services and an informal V-S Day Service at Linden Hills, Mich.
     Rev. Willis L. Gladish, retired, conducted Sunday services at his home in Michigan during July and August. He also held weekly reading classes at his home.
     Rev. Frederick E. Gyllenhaal, Pastor of the Olivet Church of the New Jerusalem, Toronto, Ont., reports having preached once each in Glenview and Bryn Athyn. He took part in the 50th Anniversary Celebration of the removal of the Immanuel Church School to Glenview from Chicago, and visited Montreal 4 times,
     Rev. Henry Heinrichs, although engaged in secular work, reports having preached 6 times in the Camel Church, Kitchener, Ont., and twice in the Olivet Church, Toronto, Ont.
     Rev. W. Cairns Henderson, Pastor of the Hurstville Society of the General Church, conducted 54 services. 34 doctrinal classes, and 30 classes for young people. He also conducted 4 children's services, gave 46 talks to children, and taught a Sunday School class. In addition, he gave 9 addresses at various meetings, continued to edit the monthly periodical issued by the Society, and sent Out monthly a digest of sermons and a set of outline doctrinal notes.
     Rev. Eldred E. Iungerich, Professor of Languages in the Academy of the New Church, in addition to his regular duties preached once in New York City.
     Rev. Hugo L). Odhner, Assistant Pastor in the Bryn Athyn Church, and Professor of Theology in the Academy of the New Church, preached 18 times in Bryn Athyn, and once each in Pittsburgh, Philadelphia, and Baltimore. He gave 11 General Doctrinal Classes in Bryn Athyn, and 1 in Baltimore. He also delivered 4 funeral discourses, 3 children's addresses, and 6 addresses or papers on various occasions. This season in the Academy he had been teaching 1 course in the Theological School, 3 in the College Department, and 1 in the Girls' Seminary.
     Rev. Ormond de C. Odhner, Visiting Pastor of the Circles in Rockford, Ill., and St. Paul, Minn., and of Groups in Southern United States, established contact with a new group of receivers of the Heavenly Doctrines in Madison, Wisconsin.

177

This group includes 7 adults and 5 children who are not as yet affiliated with any New Church organization. He notes also that, in carrying out his duties, he spent 183 days, i.e. about 6 months, "on the road."
     Rev. Willard D. Pendleton, Instructor in the Academy Schools, besides teaching courses in Religion and English, served as Pastor of the New York Circle, Corresponding Pastor to the men and women in the armed services, and officiated at services at various centers of the Church.
     Rev. Martin Pryke, Pastor of the Colchester Society, reports that the work in the Society shows signs of expanding as wartime restrictions become less. The Young People's Week-end, held each summer at Colchester for all the young people of the Church in England, was attended by the largest number so far, namely, 34. In addition to his regular duties, he served on the British Finance Committee of the General Church, and on the Advisory and Revision Board of the Swedenborg Society. Though somewhat restricted, he was able to visit Bristol, Heywood, Northampton, Street, Wallasey, and Warrington.
     Rev. Norman H. Reuter, Pastor of the Northern Ohio Groups, and Visiting Pastor of the General Church, traveled approximately 16,000 miles in serving the various Circles and individuals in his charge. He ministered to a total of 214 persons living in various localities, all of which were members of the General Church, 29 were adult non-members, 18 were young people, and 56 children. During the past 8 years this scattered congregation has shown steady improvement. The desire for more services and instruction has constantly increased, and has led to considerable lay-conducted activity. During this 8-year period, 31 persons have become members of the General Church, 27 young people have attended the Academy Schools, and contributions to all Church uses have greatly increased. Mr. Reuter reports, in addition, that 2 units, centering in Detroit and Barberton, give promise of developing into two new societies as soon as they can prepare for, and be provided with, a full-time resident Pastor,
     Rev. Morley D. Rich, Pastor of the Advent Church, Philadelphia, Visiting Pastor to the Arbutus Circle, Baltimore, and Assistant Visiting Pastor to the New York Circle, preached 44 times, twice in Bryn Athyn, gave 74 Doctrinal Classes, 17 children's classes, and 10 children's services. In addition, he gave an address at the Pittsburgh District Assembly. In September he began conducting Doctrinal Classes once monthly to the New York Circle.
     Rev. Norbert H. Rogers, Assistant Pastor of the Bryn Athyn Church, Visiting Minister to the New York Circle, and to the Nutley Group in New Jersey until June, and, since November, Visiting Minister to the Northern New Jersey Circle, reports that his work in Bryn Athyn has continued very much the same as before. In the Fall, new arrangements were made by which his regular visits to the New York Circle became no longer necessary, and it became possible to hold Sunday services once a month for the Northern New Jersey Circle.

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     Rev. Erik Sandstrom, Assistant to the Pastor of the Stockholm Society. Pastor of the Jonkoping and Gothenburg Circles, and President of the "Providentia" Institution, preached every third Sunday in Stockholm, and conducted, when possible, monthly Children's Services at his home. He acted as president of the Young People's Club, and conducted two series of classes, one for young men between the ages of 20 and 30, and the other for members over 30 years old. Educational conversations for the young ladies of the Club, taking the place of formal classes, were arranged in connection with Coffee Socials after Children's Services. The "Providentia" Institution, which has existed for over 40 years, and whose purpose is to establish New Church Children's Homes and New Church Schools has been reorganized so as to make all members of the General Church in Sweden eligible for membership, which formerly had been confined to 12 male members. This reorganization was connected with plans for activating the Institution generally, sod particularly with a preliminary than to found a Children's Home in the vicinity of Stockholm, intended as a basis for a future school. In addition, he acted as Chairman of a Bazaar Committee which raised approximately 1,500 kroner at a Christmas Bazaar whose purpose was to help raise funds for the purchase of a ball of worship or church building. Mr. Sandstrom also reports the formal organization of the "Gothenburg Circle of the Nya Kyrkans Samfund, and that he gave a public lecture at Gothenburg which was attended by some 200 persons. He also spent 3 weeks in Jonkoping. For three months during the year he was called to military service.
     Rev. Gilbert H. Smith reports that, as Visiting Pastor stationed in Chicago, Ill., he preached more or less regularly for the two congregations of Sharon Church until April. From January to June he continued making regular broadcasts as the Speaker on "The Voice of the New Church" program (Station WJJD. Chicago), the last several of these broadcasts having been by transcription. The program came to an end in June.
     Rev. William Whitehead, Professor of History and Head of the History Department in the Academy of the New Church, besides his regular duties, preached twice in Bryn Athyn, Pa., and once each in Pittsburgh, Pa., and Kitchener, Ont. During a visit to Kitchener he also delivered 2 addresses to the Society, one to the Men's Club, and one to the Women's Guild. In addition, he gave the opening address at the Educational Council Meetings in Bryn Athyn, and addressed the Men's Club of the Philadelphia Society on the occasion of Swedenborg's Birthday. He also assisted 4 times in the Quarterly Administration of the Holy Supper at Bryn Athyn.
     Rev. Raymond G. Cranch, although engaged in secular work, made two trips to Erie, Pa., where he conducted Divine Worship. a Children's Service, and a Doctrinal Class on each occasion, aid in August conducted informal Children's Services at Ocean City.
     NORBERT H. ROGERS,
          Secretary, Council of the Clergy.

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     CORPORATION OF THE GENERAL CHURCH.

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH OF THE NEW JERUSALEM,

     INCORPORATED, TO THE JOINT COUNCIL.

     Since my report to the Joint Council dated February 1, 1945, the following new members have joined the Corporation:

Philip S. P. Carpenter.
Quentin F. Ebert, and
Franklin P. Norman.

     The following members have died:

Arthur T. Maynard.
Charles L. Olds,
John D. Pollock, and
Homer Synnestvedt.

     The total membership is now one hundred and thirty-four (134).
     During the eleven-month period covered by this Report, there have been three meetings of the Executive Committee and one joint meeting of the Executive Committee with the Corporation of the Academy. At the Executive Committee meetings, a discussion of the coming Assembly in June occupied considerable: time. The subject was discussed at all of the meetings, and some of the problems which were considered were: the place to hold the Assembly, bringing General Church Ministers from foreign countries to Bryn Athyn for the Assembly, reports to be made to the Assembly, etc.
     Financial affairs of the Church occupied much of the time of the Committee, and details as to this will be found in the Treasurer's report.
     Other flatters which were considered were: Salaries of the General Church Ministers; Pensions for General Church Ministers and Teachers; Contributions to the General Church: Local Societies and the Academy; Pastoral Visits to various Circles and Societies; Amendments to the Corporation By-Laws; and Nominations for Membership on the Executive Committee of the Corporation. A Nominating Committee for Executive Committee Nominations was appointed by the Bishop recently.
     At the joint meeting of the Executive Committee and the Corporation of the Academy, the discussion largely dealt with methods of collection under which the needs of both the Academy and The General Church could be presented throughout the Church. so that prospective contributors would have a better view of the rises each organization is performing.
     Respectfully submitted.
          EDWARD H. DAVIS
               Secretary.
January, 1, 1946.

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     MILITARY SERVICE COMMITTEE.

     It would be a happy circumstance if this were the final report of the Military Service Committee, but such is not the case.
     The work is changing somewhat, and will continue to do so until the Bishop considers the use completed. There are 230 names still on our list, and we receive many touching expressions of gratitude for the continuance of the committee in peace-time. The states of confusion and discouragement in the entire world are felt acutely by our men and women remaining in service.
     Collections from the sale of The Communique and individual contributions still are most welcome. Our financial expenditures have been materially reduced, and the present assistance from the members of the Church is adequate.
     March 1st marks the fourth birthday of The Communique. For the present we shall continue its publication, with some changes. If news becomes scarce, the size can be reduced, retaining the format. Or both size and form may be retained, and a sermon or article included. Both suggestions have merits and demerits.
     The ultimate fate of The Communique is your concern. There are indications of possible success in re-channeling the work into a young people's journal- either as a separate publication or as a department in NEW CHURCH LIFE under a special editor. Considerable interest in the project has been expressed by returned veterans, and we have in mind one or two possibilities for an editor. The present editor-in-chief, Mrs. Leonard Gyllenhaal, Jr., has expressed her willingness to help in the future in any set-up that may seem feasible.
     Five years' experience and contact with the age-group that served in the war has made us aware of certain states which we wish to mention because they are of church-wide implication.
     Maturity is attained slowly. Borrowed states give the appearance of progress in ourselves and others long before they are really ours. Under the impact of war, young men come into advanced states of manliness-real and strengthening at the time-but temporary, nonetheless. When war pressures are relaxed, much of this seeming maturity disappears. Most of the value of the former mood seems lost, but actually it remains and can be re-used in permanent growth.
     In a sense, many of these boys are displaced persons. Some-although they are adult in certain respects-are mostly still youngsters, ill-prepared for civilian responsibilities. Others must spend years in school at a time of life when normally they would be entering a use and raising a family. It is the task of the Church to help them to accept individual responsibility in the trying process of readjustment. We must aid them with affection and patience, but without sentimental illusion or expectation of miracles. Especially should we understand the situation truly when external manifestations lead to the appearance that the adult qualities which they displayed during the crisis have disappeared.
     If there are to attain adult normalcy in the New Church sense, we must help our young people to hay the foundations of that true self-confidence which is built upon the realization that each of us is a specific qualification of use, and that our only power is "the mysterious ability to open or close the gates of heaven."

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This is a far cry from reliance based on self-love I New Church self-confidence necessitates honest self-appraisal, contented acceptance of abilities and inabilities, and willingness to use our talents fully. Fancy often leads to much dodging of the truth. Young people can sense the necessity for real self-respect only vaguely and briefly, but that they should make a beginning is fundamentally important.
     Let us-the people of the Church-work together to inspire in our young people a desire to understand the truth and a wishing to be useful.
     Respectfully submitted,
          DORIS G. PENDLETON.

January 26, 1946.

     REPORT OF THE EDITOR OF "NEW CHURCH LIFE."

     It has been customary in these annual reports to give the figures relating to the circulation of NEW CHURCH LIFE. Mr. Hyatt informs me that during the year 1945 the number of subscribers advanced from 587 to 628,-an increase of 41. In the previous year-1944-the new subscriptions numbered 47, making a total increase of 88 in two years. At the end of 1945 the total circulation was 964, including 336 free copies; and the changes in two years are shown in the following tabulation:
                                   1943     1944     1945
Paid Subscribers                         540     587     628
Free to our Ministers,
     Public Libraries, New Church
     Book Rooms, Exchanges, etc.          89     82     96
Free to Men and Women in
     Military Service                    323     363     240

                                   952     1032     964

     Demobilization has meant a gradual reduction in the number of copies sent to those in military service. With the restoration of mail deliveries to the Continent of Europe, we were able to send back numbers of the LIFE to our ministers in Sweden and others who had not seen the magazine for four years. And it should now be possible to send the monthly issues to all who received them before the mail deliveries in many parts of the world were interrupted by the war.
     The thanks of the Church are extended to the writers, both of the ministry and the laity, who have contributed sermons, articles, and news reports during the past year. It has been my endeavor to employ the space to best advantage, using the available material to provide a variety of subjects and authors thus a fair representation of the thought of the General Church, as well as a record of its activities. Our journal is largely dependent upon voluntary contributions from writers, and the contents would be more fully representative if those who have not offered material were to do so.

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There is a continuing need for articles on doctrinal and practical subjects, and for talks to children.
Respectfully submitted,
W. B. CALDWELL.
VESSELS OF EARTH AND OF BRASS. 1946

VESSELS OF EARTH AND OF BRASS. 1946

     From "The Word Explained."

     In explanation of the meaning of the vessel in which the flesh of the burnt offering was boiled or seethed, we read:

     6377. [But the earthen vessel wherein it is seethed shall be broken; and if it be seethed in a brasen vessel, it shall be scoured, and dipped in water. Leviticus VI: 28.1 An earthen vessel is the ultimate of nature, the earthly, the corporeal. With this the celestial through the spiritual is not in concord, for no conjunction is possible: but the corporeal is separated as it were. That the spiritual may flourish, it is necessary that the corporeal be removed or extinguished: for the corporeal or earthly tends downward by gravity, as it were, while the spiritual tends upward. Therefore the holy is not in concord with the corporeal and terrestrial. This is the reason why the earthen vessel must be broken.
     6378. It is marvelous that things corporeal continually tend outward or downward, while things spiritual are elevated upward, the corporeal things then being separated from the spiritual, which latter tend to things celestial. The latter are elevated, and the former, that is, things corporeal, become as dim as though they were of no account. But when the corporeal acts and, as was said, tends outward or downward, then the actuating spiritual ceases. This I could confirm by much experience, namely, as to how these things were circumstanced in myself, to wit: When I spoke with the celestial, the deeper the matters, and the more spiritual, as it were, the more was external sensation, and especially keenness of the sight, dimmed and lost, although I did not observe this except by reflection. The reverse was also the case. But, God Messiah granting. the experience will be adduced elsewhere. Hence follows the induction that things corporeal must necessarily die, if spiritual things are to be elevated from natural things to celestial, and this both in every particular, as to the loves of the body, and also in general; for without death no one can rise into heaven.

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     6379. A brasen vessel, on the other hand, is the natural or the interior corporeal, as stated above [nos. 4669, 4762]. This was to be scoured, that is to say, whatsoever inheres in man's natural from the filthiness or appetite of the body is to be washed away. Otherwise that filthiness which comes from the body draws the spiritual down, down, that is, toward the earth. Thus man cannot rise up until this is scoured or cleansed from nature, and the man is thus purified. This purification is represented by washing. Nature is the brasen vessel, and the corporeal is the earthen vessel, these being the things which, in the Word of God, are called vessels, as being containants. For spiritual things are infused in things natural, and so forth.

     Gold, Silver and Brass.

     4667. . . Gold represents love and thus charity; in a word, goodness. Being a purer metal, it carries with it a minimum amount of earthly dross, is durable in the fire, not easily consumed, stable, race, and thus precious. The ancients were aware of this signification, and therefore they called the times during which there was integrity and purity the Golden Age. The color of gold also involves this same thing. That gold signifies holiness from purity, may be evident from the fact that men are to be purified as is gold [Job 23: 10; Zechariah 13: 9; Malachi 3: 3] but all purity comes from love, and thus from God Messiah, as should he evident to all.
     4668. Silver, on the other hand, represents the truth, which then follows; for in man truth is acknowledged from affection, and so comes to birth in those who are to be formed and reformed. Silver derives this representation from its brightness, which answers to light and to a bright cloud. Therefore the next age was called the Silver Age) because in the human race love receded and truth followed. As to truths being born from affections, this is the case in infants, for affection then rules, and this impresses on them those things which make the understanding; for, in order that there may be reformation, there must first come the knowledge of truth.

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4669. Brass signifies the spiritual commingled with the natural, and the heavenly with the worldly, such as obtains in the natural mind when they follow rightly' or according to order. Brass partakes more of earth and clay, and is not pure like silver and gold. And its color is golden yellow.
4762. Since gold signifies love, and silver truth or the intellect, therefore, in order that those things may be understood which are here said of gold and silver, it is necessary to understand how the intellect is formed, and then how it rules the will. Here the will is put in place of love, because it is carried away by love. From the time of infancy the intellect or reason is born from loves or affections which insinuate themselves. From these it is born, grows, and comes to a certain degree of perfection; that is to say, it is perfected according to the quality of the man. After this, however, the intellect rules the will, which is aroused by cupidities and loves of the lowest kind. Meanwhile spiritual and celestial truths insinuate themselves. That the man may be reborn, truths or the knowledges of spiritual and celestial truth and good must be present as a foundation. Moreover, while he is being reformed, affection is given him, that is, love, and this enters into his faith. Then, when he has been reborn, love rules the intellect, and this because love is the Supreme, being God Messiah Himself, who by affection or love then rules the whole of the intellect. Thus the state is an opposite one. From this it may be evident why gold and silver are mentioned, and also brass, which lather signifies the natural with the spiritual; for by natural affections the human mind is formed, and by natural ideas the intellect perceives things spiritual and celestial.

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Church News 1946

Church News Various 1946

     NEW YORK, N. Y.

     The New York Society has decided that a write-up of its activities is long overdue; people are liable to get the impression that it is no longer in active existence.
     Our most recent meeting was the Swedenborg's Birthday celebration held Sunday, February 5. Mr. and Ms. Hyland Johns were hosts to one of the largest groups in our history (36 people) at their home in Larchmint. We had a church service, followed by a most enjoyable banquet. Our pastor, the Rev. Willard D. Pendleton, brought the Rev. Karl R. Alden over from Bryn Athyn to be the guest speaker. Mr. Alden also conducted the service.
     Mr. Daniel L. Horigan was toastmaster, and, after a satisfying repast, introduced Mr. Alden, who covered the Fourfold Preparation of Swedenborg for his Revelation" in a very comprehensive talk. Mr. Pendleton informed us that we had heard from the man who, next to Bishop Acton, was best qualified to speak on this subject. as he had completed the eight years' course which Bishop Acton had given on the subject. Mr. Francis Frost, speaking for the members of the Jersey groups, gave a touch of humor to the occasion by relating how the Frosts are now regenerating every two weeks, thanks to a new water conditioner they have had installed.
     While we haven't had as large an attendance at our regular meetings, the spirit is no less strong. The Rev. Willard Pendleton conducts a church Service the first Sunday of each month and the Rev. Morley D. Rich conducts an evening class the third Sunday of the month. Miss Cornelia Stroh has been hostess of a number of classes, and has prepared a nice buffet supper which she serves prior to the class.
     If any of you are planning a trip to New York, you might just as well than it for a week-end when you can join in our church activities; and, as in any small society, we will always make you welcome.
     D. L. HORIGAN.

     DURBAN, NATAL

     January 14, 1946.-Once again our busy season of Christmas and the New Year has come and gone. January-our holiday month-with a number of our people away, and no church activities save the Sunday Services, is exceedingly quiet.
     First, in the December happenings, came the Closing Exercises of the Kainon School for the year 1948. These were held on Friday afternoon, December 14, at 3:30. After the opening prayers and readings, the Rev. F. W. Elphick addressed the children on the subject of "Obedience." Miss Sylvia Pemberton then read her Annual Report, which covered the main activities of the school- year, and mentioned that under exceptional circumstances the school for 1946 would be for Kindergarten standards only. The prizes were presented by Mrs. Elphick. Following these proceedings, and after an interval for tea, the pupils gave a number of songs and recitations, which were much appreciated, and reflected great credit on both teacher and pupils. Mrs. W. Schuurman (Beatrice Forfar) kindly presided at the piano.

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     On December the 18th, from 4 to 6 p.m., about thirty children-babies in arms and upwards-assembled for the Children's Christmas Party, given under the auspices of Theta Alpha. Games, tea, Christmas Tree, Father Christmas, and presents, provided another happy occasion.
     After the Children's Christmas Eve Service, Tableaux were shown as follows: (1) The Annunciation; (2) The Meeting of Mary and Elizabeth; (3) The Wise Men: (4) The Shepherds; and (5) The Nativity. Entering into the labors of their predecessors, the members of the Young People's Club, with a few seniors, were able to provide an impressive picturing of the Christmas Story. Our thanks, this time, are due to Messrs. John Elphick and Lyall Ridgway, joint producers, and to their many good helpers.
     "The Representation' placed in the entrance to the church was the artistic work of Miss Jessie Attersoll. This brought pleasure to many, both old and young.
     Despite the fact that several families were away for the holidays, the Christmas Service was well attended, and it was a satisfaction to have with us many of those who had been away during the long years of the war.
     A New Year's Service was held in the morning of January 1st, 1946, the discourse being based upon the text: "We spend our years as a tale that is told." (Psalm 90:9.)

     In Memoriam.-At the Sunday Service on January 6th, the following Memorial was read:
     During the past week-on New Year's Eve. Monday, December 31st our friend and member, Mrs. Violet Mary McClean, passed quietly into the spiritual world, in her 74th year.
     Mrs. Mcclean became interested in the New Church Doctrines about eight years ago. After studying them for herself, she became thoroughly convinced of the truth of their teachings, and received baptism into the New Church on July 31, 1938.
     During the whole time we have known her, she took much interest in the welfare of the Church, and continued to be a great teacher. Her physical strength failed her about ten days before her death, and the last rite of the Church was performed at Stellawood Cemetery on Thursday, January 3rd.
     All those who knew her-old and young-will have the memory of a devout and loving friend, emphatic in her vision of truth, a lover of justice and fairplay. We affectionately sympathize with her sons, daughters and grandchildren, in this, their loss. But now she is experiencing entrance into life, and confirming from state to state what she had read concerning the life hereafter.
     F. W. ELPHICK.

     DURBAN, NATAL.

     In Memoriam.

     Phyllis D. Cooke.

     On Friday, February 1st, at the Sanatorium, Durban, Phyllis Dorothy Cooke, the beloved wife of Mr. Alfred Cooke, and mother of Brian Cooke, passed peacefully into the spiritual world in her 43rd year. The interment took place on Monday morning, February 3rd, and in the evening a memorial service was held in the Church of the Durban Society, attended by relatives and friends, as well as by members of the Society.
     The Memorial Address was based on the text, "In my Father's house are many mansions." After dealing with the certain doctrine of the spiritual world, and the four reasons why men pass to that world at various ages, the following tribute was paid:
     "It was teaching of this kind concerning the spiritual world, as well as the many doctrines concerning the Lord. The Sacred Scripture. Life and Faith, which attracted the thought and affection of the one who has recently passed from our midst. It was about eleven or twelve years ago that she became interested in the Doctrines of the New Church. After reading and reflection, even it a time when ill health assailed her, and with a strong desire to find something really satisfactory in the understanding of the true things of religion, she finally became convinced that these Writings solved many problems of life.

187

Having obtained this conviction, she then received Baptism into the New Church Faith on October 17, 1936, and since that date has been a member of the Durban Society.
     "Although not being one who ever enjoyed good health, especially in later years, yet her mind was always keen and active, quick to perceive. She was painstaking and almost meticulous in any work she was given to do for the uses of the Church. On behalf of The General Church Military Service Committee, she maintained an extensive correspondence, keeping in touch with those in South Africa connected with the Church and engaged in War Service, both in the Union and with the Middle East Forces.
     "If she had enjoyed robust health, there is no doubt she would have been a fair musician; for she loved music,-an inclination derived from her father, the late Mr. J. Frank Proudman, formerly the Borough Musical Director of Durban,
     "But her work in this life has come to a close. As a loving wife, devoted mother, and an earnest worker for the Church, she has passed from among us. She is not here; she is risen. In the higher world of which we have spoken, and of which our friend had read much-in that higher sphere she will enjoy real life. In passing from state to state she will confirm her faith, and this in greater detail than rail ever be done in and among the faiths of men on earth.
     "It is this assurance that our loved ones are cared for, living now, that the grief of those left to work and to labor in the world of men is lightened; and in the light of things which have passed, the guidance of the Divine Providence can he seen. For, always, the Lord's words have been and are ever true: 'I am the resurrection and the life-In my Father's house are many mansions; if it were not so I would have told you.'"
     F. W. ELPHICK.

     The readers of NEW CHURCH LIFE wall join us in an expression of sympathy for Mr. Cooke. Brian, and the Durban friends in their bereavement, and in recording our grateful appreciation of the service rendered by Mrs. Cooke as news correspondent for the Durban Society.
     Her reports have appeared regularly in our pages from September, 1940, to December, 1945, thus for a period of more than five years. She was zealous in the performance of this use, and her carefully prepared accounts have kept us well informed of the activities of the Durban Society in a readable and thoroughgoing fashion.-EDITOR.

     COLCHESTER, ENGLAND.

     February 15, 1946.-In November a Sunday evening Concert of Sacred Music was given by members of the society, assisted by friends from London and St. Albans. The program consisted of solos, duets, quartets, and other musical numbers. This was a new venture, and was much appreciated and enjoyed. We hope to have more entertainments of this kind in the future.
     The Sale of Work held in December was very successful, realizing over L44.

     Christmas.-On Sunday evening, December 23, we had carol singing and Tableaux, the representations, with readings and singing between them, being very impressive. The scenes were: The Prophecy of Balaam; The Wise Men and the Star; The Wise Men before Herod; Adoration of the Wise Men; The Flight into Egypt; Herod Commanding the Slaying of the Innocents; and The Angel Appearing to Joseph.
     The Christmas morning service was well attended, and the joy of a peacetime Christmas made it all the more delightful.

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     New Year's Eve Social-The tables looked very festive with the good things sent us by the friends in Kitchener and Toronto. Mr. John Boozer was toastmaster, and the toasts to "The Church" and to the "Old Year" and the "New Year" were responded to by the Rev. Martin Pryke, Mr. Brian Appleton and Mr. John Cooper.
     Several of our young folk from the Services were with us. Alan Boozer, who had just been demobilized, was presented with some of the Writings as a gift from the society on his return to home life after an absence of six years. A toast was proposed to the two Alans-Alan Boozer and Alan Waters. The latter expects to serve in the Navy for a time.
     We wished "Bon Voyage" to our pastor, who was shortly to sail for America to attend the Council Meetings, and extended our best wishes to Cecil James and Lucille Schuarr whose wedding was taking place on December 31st. Cecil was a fairly frequent visitor in Colchester during his stay in England.
     As midnight approached a short service was held, and the singing of the 19th Psalm was a happy ending of the Old Year and the beginning of the New. On the following Sunday the Holy Supper was administered at a very beautiful service.

     Swedenborg's Birthday.-A celebration for the children was held on January 25, and the Rev A. Wynne Acton addressed them. For the adults a banquet was held on Saturday evening, January 26. Mr. Owen Pryke was toastmaster, and the subject of the evening was "The Miracle that Surpassed All Miracles," the speeches by Mr. Alan Boozer, Mr. Colley Pryke, and the Rev. A. Wynne Acton dealing with Swedenborg's preparation for the giving of Divine Revelation. Toasts were honored to "The Church," "Emanuel Swedenborg." and "The Academy," and several impromptu ones included our warm thanks to the Societies in Kitchener and Toronto for their help toward our celebrations.
     For this occasion it was a pleasure to have with us the Rev. and Mrs. A. Wynne Acton, and to welcome home Mr. and Mrs. Alan Waters, who had just returned from their trip to America.
     Owing to the pastor's absence, doctrinal classes have not yet been resumed this year.
     EDITH M. BOOZER.

     KITCHENER, ONTARIO.

     On January 6th, the first Sunday in the year, the Holy Supper was administered. Mr. Gill's sermon on the text, "Behold. I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me," treated of reception of the Divine.

     Swedenborg's Birthday.-On the morning of the 29th a party and luncheon were held at the school for all children of school age. Many lively games held their interest till lunch time, when they sat down to a real peacetime party luncheon (favors n'all) prepared by Mrs. Sam Roschman, Mrs. Fred Down, Mrs. John Kuhl, and Mrs. Bob Knechtel. Mr. and Mrs. Win. A. Evens were guests of honor. Following the meal, the children gave brief speeches about Customs in Sweden, the Ancient Word, and Swedenborg's Rules of Life.
     That evening we enjoyed a very delightful banquet and social. Miss Korene Schnarr, assisted by Miss Alberta Stroh and Mr. and Mrs. Clarence Schnarr, was responsible for the delicious food; and Mr. and Mrs. Fred Stroh and Mr. and Mrs. Cecil James were the committee for the evening of dancing, etc., which followed. Mr. Harold Kuhl, as toastmaster, after a few introductory remarks, read a portion of Mrs. Sigrid Sigstedt's New Horizon. He then introduced the Rev. Henry Heinrichs, who read a short paper on "The Basis of Swedenborg's Inspiration." Next Mr. Gill was called on to give some account of the Council Meetings in Bryn Athyn, from which he had just returned.

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We always enjoy our pastor's accounts of these trips that he makes. He so evidently enjoys them immensely, and that enthusiasm is communicated to his listeners. He informed us of many things that will have a profound effect on the progress of the Church-the calling of the Rev. A. Wynne Acton to the Olivet Church, the proposed ordination of the Rev. Willard Pendleton into the third degree of the priesthood, the plans for the Assembly, the resignation of the Rev. Cairns Henderson from the Hurstville Society in Australia, and the appointment of the Rev. F. E. Gyllenhaal to extension work among the isolated children.

     Valentine Party and Dance.-On February 15th Mrs. Aurelle Steen and Mr. and Mrs. Bob Knechtel provided the entertainment for this occasion. Tables were arranged for progressive "Hearts" which started the evening. After the winner had been proclaimed, a grand march was announced, and the tables quickly disappeared for the dancing which followed. The tables appeared again later when a supper was served. Candy and flowers were the prizes of the evening, and the supper had a Valentine touch to it.
     Welcome home to Murray Hill, our most recently returned serviceman On February 20. Murray was the guest of honor at the Men's Club when they met at the home of Mr. Cecil James. He spoke of his experiences in the R.C.A.F., in India. The Men's Club has been discussing various subjects at its meetings.
     At present the Women's Guild is studying the Rev. Hugo Odhner's The Moral Life: and Theta Alpha is continuing the study of Bishop de Charms' Growth of the Mind.
     At doctrinal classes Mr. Gill has just finished a series of papers on "Reception." by Bishop de Charms. We have also heard two very interesting papers on "A New Churchman's Attitude toward Those of Other Faiths." The Conjugial Love classes, mentioned in an earlier report, have aroused keen interest, and continue to be very well attended.
     Another laurel has been won by the men l Four esteemed members did the catering for our weekly Friday supper of February 22. Roast beef, mashed potatoes and gravy, turnips, grapefruit, cookies (a la Clarence Schnarr) and coffee, might well be termed a dinner! Bravo! Clarence, Gerald Schnarr. Herb. Doering, and John Kuhl. (That should solve the question of "pot luck" suppers for all time.)

     Personal.-We enjoyed an extended visit from Mr. and Mrs. Wm. A. Evens of Benton, Alberta.
     Miss Betty Brown, of Pittsburgh, was in town for the week-end of February 15th.
     We are happy to welcome Mr. George Bone, formerly of New Liskeard and Toronto, who is planning to make Kitchener his home.
     Colonel Nelson Schnarr and Miss Maude Schnarr, from Kenora, Ontario, are visiting relatives in Kitchener.
     On January 20, Patsy Elizabeth, infant daughter of Mr. and Mrs. Joe Scott, was baptized; and on March 3, Mr. Gill again officiated at the baptism of Laurence James infant son of Mr. and Mrs. Jack Dicken.
     Several sleigh rides have met with cancellations due to drastic thaws. Spring must be just around the corner
     MARY A. KNECHTEL.

     BRYN ATHYN.

     Civic & Social Club.

     Since the recent Anniversary celebration, the activities at the Club House have launched forth in a very satisfactory manner.
     Three different classes are held there: Bishop Acton's on the Worship and Love of God; and Young Peoples' and Young Married Peoples' classes conducted by the Rev. Norbert H. Rogers.

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     Miss Celia Bellinger's friends, whose name is Legion, celebrated her seventieth birthday. This was to express, in some small way, our great affection for her, and our deep appreciation of her work in the field of education. Miss Bellinger is not only a teacher of children; she is also a teacher of teachers.
     Movies are shown at the Club House every Wednesday evening. The Club gave a dance one Friday night after Friday supper and class, at which "a very enjoyable time was had by all." Friday night, by the way, is a "large" night at the Club, with sandwiches added to whatever else one wishes.
     A benefit card party was held one afternoon for the Girl Scouts, a committee of the mothers presiding.
     The Club House is now open in the late afternoons of Saturday and Sunday for those who wish to discuss and settle all important questions of the day.
     LUCY B. WAELCHLI.

     PARIS, FRANCE.

     Mr. Louis Lucas, in a letter dated February, 1946, reports the death of the following elderly members of the Paris Society: Mme. Ernestine Lesieur, his sister; M. and Mme. Vanderzwalmen-Due; and Mlle. Jeanne Pothin-Labarre.
     He relates graphically how the family of his son Daniel were caught in the British invasion of Normandy in 1944, two shells landing in their garden, and one at their front door, while the family indoors marvelously escaped all injury.
     Mr. Lucas also explains how he kept intact the property of the Paris Society during the war. Since 1941 he has rented a room on the top floor of the building in which he rents an apartment,-173 rue de Paris, Montreuil, eastern suburb of Paris-and in this room be has kept the organ, the chairs and other furniture, as welt as the French editions of the Writings. These things used to be at 1 rue Barthelemy, where I conducted services and preached from 1935 to 1938. In 1939, as I could visit Paris from The Hague only once a month, he and I alternated in conducting the services, and in 1940 he alone officiated.
     ELDRED E. IUNGERICH.

     BURMA.

     Mr. Alexander Boo New Church missionary at Moulmein, Burma, and his brother missionaries, Mr. Po Toke and Mr. Po Sin, have survived the war conditions to continue their efforts in behalf of the New Church in that part of the world. This we learn from a letter from Mr. Boo to the General Conference, published in THE NEW-CHURCH HERALD of December 15, 1945, from which we quote
     "By the Lord's Divine Providence I am quite well, and my family. The Lord has fed me and my family up to date. During these three years and six months He is feeding me by my wife's efforts in selling vegetables, meat, old clothing and other things we could easily get. . . . Much of our property was looted by the Japs, Buddhists and Indian neighbors. The planks of my house were taken for firewood, and part of my house was destroyed by these looters.
     "A good privilege has been given me by the Lord during these three and a half years. I continued holding Sunday services at home, and at other places where I was invited. As there was no Burman, Indian or Karen pastor in Moulmein, they all looked to me for all sorts of services-Thanksgiving, funeral, marriage, birthday. Christmas, etc. I had the good privilege of preaching the truth of the Lord's New Church to the Christians of all denominations in Moulmein. Thus the Lord made me happy in the midst of all troubles and temptations and the uncertainty of material life."

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EIGHTEENTH GENERAL ASSEMBLY 1946

     Announcements
     BRYN ATHYN, PA., JUNE 15-19, 1946.

     Program.

Friday June 14.

8:00 P.M. Commencement Exercises of the Academy of the New Church.

Saturday June 15.
10:00     A.M.     First Session of the Assembly.
1:00     P.M.     Sons of the Academy Luncheon and Meeting.
9:00     P.M.     Reception and Dance.

Sunday June 16.
11:00     A.M.     Divine Worship.
3:30     P.M.     Administration of the Holy Supper.
8:00     P.M.     Second Session of the Assembly.

Monday June 17.
10:00     A.M.     Third Session of the Assembly.
1:00     P.M.     Women's Guild Luncheon.
8:00     P.M.     Fourth Session of the Assembly.

Tuesday June 18.
10:00 A.M.     Fifth Session of the Assembly.
3:00 P.M.     Meeting of Corporation of the General Church.
3:00 P.M.     Theta Alpha Meeting.
8:00 P.M.     Sixth Session of the Assembly.

Wednesday June 19.
11:00 A.M.     Divine Worship. (Ordination)
7:00 P.M.     Assembly Banquet.

192

GOING DOWN TO EGYPT 1946

GOING DOWN TO EGYPT Rev. WILLIAM WHITEHEAD 1946

193

NEW CHURCH LIFE
VOL. LXVI
MAY. 1946
No. 5
     "When Israel was a child, then I loved him, and called my son out of Egypt." (Hosea 11: 1.)

     "When he arose, he took the young child and his mother by night, and departed into Egypt: And was there until the death of Herod, that it might be fulfilled which was spoken of the Lord by the prophet, saving, Out of Egypt have I called my son." (Matthew 2: 14-15.)

     The greater portion of the Lord's life on earth is represented in the Gospels by a great silence. Even from His going to Nazareth as a child with his parents until the opening of His public ministry, the Evangelists appear to disclose scarcely anything about this long period of the Lord's development or preparation for His mission.
     This is, indeed, significant. If the Lord Jesus Christ had been merely the greatest and noblest character in human history-the pattern only of a perfect civic and moral life-then surely in some place in the Christian Gospels a record would have been made of the origin and mode of His education, of the story of the evolution of His character, of the shaping and molding of that mind and heart in human form which is referred to most often today as the "Man from Nazareth." If this is all that He was, surely some sign of how to emulate the building of His life and character would have been given.
     Yet the appearance is, that only a few hints escape to us through the Gospels. In the second chapter of Luke we read the simple statement that in Nazareth "the child grew, and waxed strong in spirit, filled with wisdom" (v. 40).

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When He was twelve years old, Joseph and Mary are said to have found Him at Jerusalem, "sitting in the midst of the doctors, both hearing them, and asking them questions. And all that heard Him were astonished at His understanding." (Ibid., v. 46-47.) He already speaks of being "about His Father's business." And it is laconically told "Jesus increased in wisdom and stature, and in favor with God and man." (Luke 2: 49, 52.)
     Indeed, up to the very time when we read of the Lord's engaging in His final public ministry, there seems to be no satisfying account of the source or growth of His knowledge and wisdom.
     Modern scholars, noting this silence, have endeavored to account, on natural, historical grounds, for the Divine doctrine and life of Jesus Christ; and this despite the fact that Jewish education was governed either by a spirit of rigid literalism, or by theories born of undisciplined imagination and learned conceit:-and obviously without relation to the education of the Divine Man.
     Thus some writers have attributed the Lord's wisdom or Divine Truth to education among the Essenes, and through them with Parsism;-with the Egyptian and Greek so-called "mysteries":-and through these even with Brahmanism. Others have insisted that the roots of His Divine Truth lay in the learning of the Sadducees, or the lore of the Pharisees, or in the culture introduced among the Jews by the Alexandrian schools of education.
     Other scholars have attempted to account for the Lord's Divine Good by attributing it to Mary, and to various moral and civil elements in contemporary Jewish social life.
     But all these conjectures have failed, not only on their own ground, but before the plain testimony of the Gospels themselves.
     Thus Matthew relates (13: 54-56) that when Jesus was come into his own country," . . . "he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom and these mighty works? Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters are they not all with us? Whence then hath this man all these things?"
     Mark relates this episode (6: 2-3) in even stronger and clearer terms, adding, "What wisdom is this which is given unto him?"

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And in John we read (7: 15) that "the Jews marvelled, saying, How knoweth this man letters, having never learned?" And similarly elsewhere in the Word.
     It is a matter of record that the miracle of the Divine Wisdom, suddenly appearing among men, is still the supreme miracle in the history of human learning. And the manner of its origin-even though described by implication in the letter of the Gospels,-would still remain a profound mystery of faith, were it not for the revelation of the Writings of the New Church.
     But, redeemed from our former blindness, we now know-we know-that when the Word became flesh, and dwelt among us,-when the Lord passed, like any other man, through the several degrees of life, from infancy to maturity-everything that was done by Him, and everything that was done to Him, was primarily in order that He might, in this world, fulfill all things of the Divine Truth, even in ultimates. All things of the Word-as well those things in the natural sense, as those which are in the spiritual sense,-were to be embodied in His life,-the Living Word-the Life which was to be the Light of men.
     That men do not see this Light, or comprehend it, is because spiritual darkness is the state of man in the natural world. Man in a state of nature is unenlightened, uninstructed, uneducated save by Nature, indeed but a child, and later perhaps a child of the senses and of the son. Man is in the light-it is true-of the sun of his little planetary system-the light of the sense-experiences of his natural body and his natural mind;-yet but little removed from all other animals, save in certain potential abilities to rise into a higher light and a higher life. And against this man the Scripture sets another Man-the Divine Man,-the Savior-who is plainly heralded in the Old and New Testaments as the Maker of man, the Creator of all that is truly human in a new way of life. The Creator comes again to bring Light and Life to men-the warm, joyous, creative sap of Life itself, awakened and resurrected from Nature's seeming tomb by the heat and light of another universe,-a universe hidden from the eyes of the child of nature,-a spiritual universe whose substances cannot be probed by the doubting fingers of natural men.

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     It is a mournful truth that, to most men, Jesus Christ sleeps in the tomb of past time, a noble legend, incapable of resurrection in the real, practical world of natural civilization.
     Yet it is the central fact of all of history that this Divine Man, Jesus Christ our Lord, stands forth forever among men and angels as the fulfillment in ultimate form of all the infinite arcana of the Divine Wisdom contained in the first and last of the Sacred Scriptures: to be, indeed, the "Word made flesh."
     This is why everything necessary to be known concerning Him for the instruction of men was written in the Word in representative types, as foreshadowed by the prophets.
     Thus not only the prophecy of Hosea, but the innumerable predictions treating of the sojourn of the Sons of Israel in Egypt, found fulfillment when Joseph took the young child and his mother by night and departed into Egypt.
     For the entire life of the Lord, in all its stages, is a final, clarifying embodiment of all the representatives of previous Churches,-representatives now shorn of their shadows, redeemed from their seeming mysticism, and made clear in the Divine fulfilment of the Law, so that men may see His glory, "the glory as of the Only-Begotten of the Father, full of grace and truth."
     The first instruction of the Lord, as an infant and a child in this world, whilst it may superficially appear to resemble the states of preparation of other men, was an instruction from within, from the Divine itself, even through the stages of infancy and boyhood to the time of all those things recounted in the Gospels concerning His Passion. And this preparation of the Lord was, by virtue of His Divinity, accelerated to a remarkable degree,-a degree unaccountable to the rabbis of His day, and to the learned of our day. Although the Lord walked the common paths of obedience and knowledge, His life journey was unimpeded by knowledges or desires irrelevant to His mission, or to His Divine Nature.
     Yet the plane of the ultimate human senses-the plane of sensual science,-was the first plane of His earthly life. Instruction came to Him through all the forms of sensory and external knowledge,- not only by Joseph and Mary, the teachers of the Hebrew Scripture and the customs-but through the objects of the natural world, the birds of the air, the beasts of the field, the flowers by the river, the sun, and the sand and rocks of the seashore.

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These, the living hieroglyphics of nature, provided forms for those Divine parables which, in their unity of spiritual troth and natural beauty, transcend, and will always transcend, the noblest written words of man.
     But this representative sojourn in Egypt, it should be noted, was a sojourn in the true Egypt. It represented the Egypt wherein science taught the genuine correspondence of natural with spiritual truth-an Egypt wherein scientifics were of the Church, and founded upon the Ancient Word-an Egypt of the natural mind unperverted and not turned to falsity and magic.
     Yet even in this Egypt-even in the scientifics serving the Church,-this was but a sojourn.
     The knowledges of the senses were first in order with the Lord when He made His Human Divine Truth, or the Divine Law: and so it is that knowledge is the first plane when man is being regenerated. (A. C. 6750.) Knowledges must first be learned by those who are being regenerated, as they are the first plane for the things of the understanding. Without knowledges, there can be no receptacle for understanding. Without understanding, there can be no receptacle for true faith. Without true faith, there can be no receptacle for genuine charity.
     This is why the quality of these primary knowledges, out of which first truths are born, is of the utmost importance to every human being from the very time of his infancy, and especially in the days of his infancy. And this is why it is the duty of every parent and teacher to scrutinize the primary knowledges of God, of man and of nature, as being the very ultimate material through which character is built, that is, from which truths are to be drawn, and in which truths must terminate. (A. C. 5901.)
     Without the true and faithful learning of these knowledges in early life, there can be no reliable after-progress towards more interior things. (A. C. 5901.) Indeed, without them, there cannot be established the genuine love of truth,-truth as the genuine object of love.
     It is, therefore, highly necessary that the knowledges of the man of the Church, signified by Egypt in this good sense, should be given faithfully and completely to all infants, children and youth, as a solid foundation for a life well and truly laid.

198

     Thus retirement into Egypt for the protection of first states, and instruction in first knowledges, is not the narrow and bigoted policy of a sectarian education. It is the true order of human life;-to do in infancy as infants are;-to develop in childhood those planes which rightfully belong to children;-to encourage in youth the budding rational which shall flower into the love of the truth concerning God, concerning humanity, and concerning nature. In other words, to advance the Divine work of education, not according to economic needs alone, nor worldly ambition regarded as an end in itself, nor especially by following the false educational prophets of a purely secular life, but to educate according to the time and season of life, and according to the will of Divine Providence as revealed in the Lord's Word.
     How important it is to respect both the two foundations of truth, in the education of early life, namely, the truths of the Word and the truths of Nature at one and the same time, may be seen in the teaching of the Writings. There we learn that "the first truths are sensual, the next are scientific, the interior are doctrinal; these truths are founded on scientific truths, since man cannot have and cannot retain any idea, notion, or conception of them except from scientifics. But scientific truths are founded on sensual truths; for without sensuals, scientifics cannot be understood by man; wherefore . . . man cannot be confirmed in the truths of doctrinals, except by ideas from scientifics and sensuals; for nothing is with man in his thought, not even the greatest mystery of faith, which has not with it a natural and sensual idea, although man for the most part knows not what it is: but in the other life, if he so desires, it is presented to him before his understanding; yea, if he wishes, before his sight; for in the other life such things can be presented to the sight. This appears incredible, but it is so." (A. C. 3310; cf. A. E. 559; A. C. 1434.)
     This general truth can be understood more particularly from the following passage:

     "Sensuals are one thing, scientifics another, and truths another; they succeed each other mutually; for from sensuals exist scientifics, and from scientifics exist truths; for those things which enter by the senses are deposited in the memory, and thence man concludes a scientific, or from them he perceives a scientific which he learns from scientifics he then concludes truths, or from them perceives truth which he learns: thus also every man progresses from childhood as he grows up.

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When he is a boy, he thinks from sensuals and understands things from them; advancing in age, he thinks and understands things from scientifics, and afterward from truths: this is the way to judgment, into which man grows with age. Thence it may be evident that sensuals, scientifics and truths are distinct yea, that they also remain distinct: so much so, that at times man is in sensuals, which takes place when he does not think anything but what touches the senses; at times he is in scientifics, which takes place when he elevates himself from sensuals and thinks interiorly: and at times he is in truths which have been concluded from scientifics; this takes place when he thinks still more interiorly." (A. C. 5774.)

     Herein is revealed why it is important that every child and every young man and young woman should be introduced in an orderly manner into the kingdoms of physical, civil, moral and spiritual truth, that is, in such a way that the next step of one's growth shall be taken with an ever increasing love of still higher truth, so that, at last, the grown man shall be able to think interiorly from truths of the highest order, or the spiritual scientifics of the Church.
     This purpose of all education, which seeks to develop the complete man, is thus described in the Arcana:

     Man advances in the things of faith when he is being regenerated, almost as he advances in the truths not of faith when he is growing to maturity; in this growth, sensual things are the first plane, then knowledges; and upon these planes judgment afterward increases, with one person more, with another less. During man's regeneration, the generals of faith, or the rudiments of the doctrine of the church, are the first plane, then the particulars of doctrine and of faith, afterward successively things more interior. These planes are what are illumined by the light of heaven: hence comes the intellectual, and the power of perceiving faith and the good of charity." (A. C. 6751.)

     This teaching makes it clear that although regeneration begins, in a particular way, when man acts from his own proper freedom according to adult reason, yet regeneration has a general but none the less root beginning in the sense-life of the child.

200

     Who does not know that a man's reason is, in great part, formed by and based upon the knowledges which he learned to esteem through instruction in childhood and youth; and that his freedom will be largely conditioned be what this instruction has taught him to be desirable and good?
     Thus it is that parents are, by Providence, vested with a responsibility for the basic knowledges and principles which their children are compelled to imbibe during childhood and youth: and no other agency in human society can rightfully assume this ultimate responsibility, so long as parents are capable of exercising it.
     For whilst it is true that the Lord alone regenerates man, still man must cooperate as of himself; and during his minority, until he reaches the age of adult reason, this cooperation rests ultimately with the parents. Even when the responsibility is delegated to others-as to teachers-for a time, and in certain things, there still remains the responsibility of the choice of agents and constant cooperation with them. This cooperation on the part of parents is described in the internal sense of our text. For Mary and Joseph represent truly the same duty to the infant Lord in Egypt which every parent bears to his or her own child. Joseph and Mary were the means, in the Divine Providence, for the care and preservation of the infant in whom the Lord had, in His infinite mercy, come into this world for its re-instruction in the true Way of Life And when Joseph was told in a dream to flee into Egypt, and to be with the young child there until the Lord should bring him word that the sojourn there was ended, he obeyed. Every action-the descent into Egypt, staying with and caring for the child, and the return to Israel-was performed by Joseph, in faithful obedience to the explicit commands of the Lord.
     Yet at this day man has elected to remain, and his children with him, in Egypt. The Divine Truths of the Word and the truths of Nature-the foundations of man's spiritual and natural worlds,- have been separated in his mind; and education has become an adolescent slave to the senses. Scientifics have been turned aside from their true order-no longer serving God, but Mammon-no longer open to the influx of the spiritual world, but serving the natural world and its life alone.

201

     In this way the states of infancy and childhood have been held in bondage in Egypt. Men have reversed the true order and end of education. The affection for truth concerning Divine Law has been displaced by the affection for facts concerning nature only, and concerning man as merely the highest thing of nature. Thus each new generation is being more and more deprived of its highest rightful heritage, namely, to be taught, as the fundamental fact of life, that there is a God, that He is One, and that He appeared in this world as our Lord and Savior Jesus Christ, that there is a spiritual world, that there is a heaven, that there is a hell, that there is an internal and an external man, that there is a rational and Divinely dependable mode of salvation for every human soul.
     When will educators cease to assume that sensual and scientific truths have regard to this natural world alone? Or that it is part of their duty to society so to arrange knowledges as to install doubt or denial of the fact that there is a God, or that man was created in the image of God, or as to the reality of a spiritual world in the mind and heart of man?
     This is why the problem of discipline in the world becomes so grave. Young men and young women-no longer intimidated by old, irrational creeds and false concepts as to what constitutes religious faith and charity-are fearlessly applying so-called "scientific" methods of thought to test the validity of spiritual religion; with the result that the processes of religion and the processes of education are more and more separate and apart. Egypt and Assyria are farther than ever from Israel; and the highway between them which the prophet Isaiah saw in his vision-the highway that links science and philosophy and religion in ever fruitful interdependence and mutual use,-remains but a dim trail, undeveloped and uncertain.
     Yet there is no short cut to the education of the complete man but this-the path of obedience to the revealed, basic facts of man's entire nature. And herein a beginning must be made, and has been made. For roads are first made by those who have the patience and faith to walk that way,-those who have the courage to believe that the trail in the wilderness will become the highway of the next generation.

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     Let us persist in this, the most important work of the New Church in our day,-the most important use in the world, if men are to be saved from their own unbalanced knowledge-the knowledge of Nature, unredeemed by the knowledge of God. The message of our text is plain. When the time arrives for the young to go down into Egypt, or later, to return and go into the land of Israel, let parents and teachers hear, study and obey the Angel of the Lord. And when it is seen that the scientifics acquired in childhood are not primarily for use in a merely pagan world, but are designed for use as vessels recipient of things celestial and spiritual-in order that men may become and dwell with angels,-even with those angels of the highest heavens that hover about us in our infancy, and guard us in our simplicity and in our sleep-then education will awaken to a spiritual renaissance, to the true humanizing of knowledge-to the real meaning of a true civilization made for man and his angelic destiny.
     And the visible Church of the New Jerusalem will hasten forward into its ultimate power and victory.
     And when we see the new generation growing through a new conscience and in their own freedom into the knowledge and perception of what is right and wrong in the sight of God as well as man, then we shall be looking upon the handiwork of the Lord our Creator.
     And we shall witness in gladness and humility, the fulfilment of that ancient prophecy: "When Israel was a child I loved him; and out of Egypt have I called my son." Amen.

LESSONS:     Isaiah 11. Matthew 2: 11-23. A. C. 1555.
MUSIC:     Liturgy, pages 436, 458, 478.
PRAYERS:     Nos. 128, 93.

203

AFFIRMATIVE PRINCIPLE 1946

AFFIRMATIVE PRINCIPLE Rev. WILLARD D. PENDLETON 1946

     (Delivered to the General Faculty of the Academy of the New Church, Bryn Athyn, Pa., January 8, 1946.)

     It had been my intention to speak to you today on the subject of remains, but while organizing my material I became interested in a kindred subject which might be described as "the affirmative response to use." The fact is that men do not do uses; they respond to them. The difference is noteworthy. To say that a man does a use is to suggest that the use is from the man. This is not so; all use is Divine. The Divine of use, however, is presented to man in the form of human needs, even as the Lord said to the Jews, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." (Matt. 25: 40.) If, then, we may think of uses as human needs, the doctrine has direct application to our daily life; for wherever there is a need, there is a use to be performed.
     Generally speaking, therefore, the forms of use, or those forms through which a man enters into the life of use, are the various services which we render to one another. These services are many: and the more complex the social system becomes, the more these forms of use are multiplied. Whereas in primitive society every man was economically independent, today we are utterly dependent upon the services of others. In this connection it is interesting to note that the greatest suffering in Europe today is to be found among those nations, which prior to the war, had the most advanced economy. The reason being, of course, that in the more backward countries the individual is more self-sufficient.
     This increasing interdependence of one man and one group upon another has resulted in far reaching changes in our economic and social systems. Life today is not what it was a hundred or even fifty years ago. Our interest, however, is not so much in the changes themselves as in their effect on education.

204

     Now there is one fundamental premise upon which all students of the subject agree, namely, that education is for life. The differences, which arise, are a result of the wide variety of opinion as to the purpose of life. It is evident, however, that as the complexion of life changes, our educational system must be capable of adjusting to the change. No one would seriously contemplate preparing a child for an age which has passed; yet the fact remains that there is an educational lag,-a certain discrepancy between the world for which a child is prepared and the world into which he enters. In a sense this is inevitable, in that every generation is educated by the one which precedes it, but this does not create a serious discrepancy if each generation of teachers properly evaluates the social and economic problems of its own times.
     Certainly, as far as we are concerned today, there is every reason to believe that the process of social integration, which has characterized the development of our civilization, will continue at an increasingly rapid pace in the next fifty years. This means that if our children are to make their way in a close grained world they will have to be trained for some specific function in society. It is an age of specialization, and the untrained man finds himself in an increasingly difficult situation. To be of use, therefore, our students must acquire technical skills or professional licenses. This does not mean, however, that vocational training is to be acquired at the expense of an academic education. A man must not only work with his neighbor; he must also live with him. The study of the humanities and social relationships is, by virtue of the integration of society, of greater importance today than it has ever been.
     The fact is that the life of use, although it is grounded in vocations, labors, and services, is not confined thereto. If, as we have suggested, uses are to be identified with human needs, we cannot say that they are limited to occupations. There are endless needs, which are not satisfied by any vocation or profession. This field of human endeavor gives rise to what are generally referred to as moral and social obligations. "Man does not live by bread alone," nor could a purely materialistic society long exist. The higher forms of use are those forms of charity which have been known since ancient times as the social virtues.
     Unlike skills and knowledges, the virtues cannot be taught by rote.

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The need for order, decency, justice, mercy, and chastity is not the objective of a technical training. These are a matter of social conscience. The child must be inspired to think in terms of others as well as in terms of self. He must be educated to a working concept of the rights and privileges of others. More than this, he must be encouraged to apply the basic principles of charity to the various situations of life. All this implies the development of the rational mind whereby man is enabled to distinguish between abstract values, that is, between right and wrong.
     Now it is evident to all of us that the rational is developed by different means with different individuals. We cannot hold up any given curriculum and say, "This is it." Some minds, granted a primary school education, will develop the power of abstraction more readily at a lathe than in the lecture hall. It all depends upon the genius of the individual and the use to which he was created. Yet it is true that there are certain fields of human knowledge which lend themselves more readily to the development of the rational. These are the academic studies, which are designed to increase the individual's capacity for intellectual reflection.
     It is not the purpose of this paper to take up the cudgels for a liberal education. We merely wish to distinguish between the type of education, which equips a man for some specific function in society, and one, which broadens the scope of his usefulness to society. The man at the lathe is not merely a skilled craftsman; he is also a member of the community and a citizen of the world. The influence, which he exerts over the lives of others in these capacities, is a higher expression of his use than the skill with which he operates a machine. To this end, therefore, he should be educated. He should be prepared to make intelligent decisions on the civil and moral plane. Such judgments presuppose a background of general knowledge and a social conscience. This is the function of a liberal education. For this reason we do not hold with that school of modern thought, which encourages specialized training at an early age. Ideally, specialization should come with maturity, that is to say, at the time when the mind is capable of distinguishing between the services, which we render, and the uses, which we perform.
     This distinction is basic to our concept of life. The forms of use, be they services or the responsibilities arising from social relationships, may, or may not, be the instrumentalities of regeneration.

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In the final analysis, use is a matter of intent. To what end do we serve the neighbor? Why do we respect law and order? For what purpose do we assume our moral and social responsibilities? Is it for the sake of self? Is it because, from human prudence, we can see the advantages, which accrue to self by an adjustment to our social environment? These are not rhetorical questions, but the true measure of a man.
     It is not what we do, but why we do it, that determines the value of a man's service to society. As the Lord said to the Jews, "These things ought ye to have done, but not to leave the other undone." The reference is to the spirit of charity, or the life of use as distinguished from the forms of use. The purpose of life is not as the organismic philosophers would have us believe, merely a matter of the integration of the individual with society as a whole. "These things ought ye to have done," that is to say, we should prepare our children for a life of active participation in the world of men-to do less than our best on this score would be educational negligence; but, in so doing, we are "not to leave the other undone." It is this other, that is, the love of use for its own sake, which is the true purpose of life.
     It is evident to all of us that love of use for its own sake is a conception, which no child can grasp. His mind is not yet able to distinguish between the appearance and the reality. To him the idea of use suggests some form of service, which although of benefit to others, is a means for his own self-advancement. Education for use, therefore, is not a conscious process with the child; he is utterly unaware of the end for which he is being educated. In all that he does he is motivated by thought of self. To gain a desired response we must appeal to him in terms of his own self-interest. To preserve order we must frequently remind him of the consequences to self if he insists upon having his own way. This, however, is not because the child so wills it, but because as yet he is not capable of appreciating a value, which is apart from self. This is the order of his life-the order into which he is born.
     Now the primary purpose of New Church education, as I understand it, is to instill in the mind of the child a true sense of values,-values which, although not seen by the child from use, are suggestive of use.

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It is true that, in greater or less degree, these values are intimately associated with the life of self; it cannot be otherwise. They are so interpreted in his mind, but, and this is fundamental, the affections with which these values are received are not of self, they are from the Lord.
     In the doctrine of remains we are given an illustration in the field of education that distinguishes the Academy from every educational philosophy hitherto devised. It not only suggests a new approach to child training, but implies a purpose in life that is neither seen nor sensed by the modern teaching profession. It is based upon the revealed truth that it is the Lord who is the Educator-that it is He who stores up within the internal man those spiritual affections for truth that enable man to rise above the sordid implications of self-life. Indeed, we are told in the Writings that, were it not for these remains of good and truth that are implanted in infancy and childhood, no man could possibly be regenerated. In this hidden process, however, parents and teachers are not passive spectators, for it is given us to cooperate with the Lord to this end. These seeds of spiritual life must be nurtured and tended during the formative period of life, lest, like the seed of the parable, which fell among stony places, they are scorched by the intense heat of self-love because they have no root within themselves.
     The fact is that education is net merely a matter of instruction whereby the mind is introduced to scientifics and knowledges; it is an inner process which is made possible by instruction. For, as the Writings state. "All instruction is simply an opening of the way; and as the way is opened, or what is the same, as the vessels are opened, there thus flow in, in their order, rational things that are from celestial spiritual things into these flow the celestial spiritual things: and into these, celestial things. These celestial and spiritual things (which are remains) are continually presenting themselves, and are also preparing and forming for themselves the vessels (or knowledges) which are being opened; which may also be seen from the fact that in themselves the scientifics and the rational truths are dead, and that it is from the inflowing interior life that they seem to be alive." (A. C. 1495.)
     What are here called "spiritual and celestial things" are affections, which are sensed by the child as delights.

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With the infant it may be the delight which is sensed by the touch of the mother's hand; with the older child it may be that sense of assurance which comes by way of a word of encouragement, or it may be that spirit of reverence which worship inspires. These and all other orderly experiences are the means whereby spiritual and celestial affections inflow. The delight, which the child experiences, however, is not retained on the plane of consciousness. As he passes from one state to another, the delights of the former state are withdrawn and, as it were, forgotten. Yet we are told that these delights are retained by the Lord within the internal man, and are preserved for use in time of temptation.
     Now we may well ponder upon what is meant by our part in this work. Obviously, formal instruction is requisite. Scientifics and knowledges, we are told, are the receptacles of spiritual influx. In this aspect of education, however, we do not differ greatly from any other educational institution. There is a difference in our approach to subject matter, but a science is a science, and a language a language, regardless of the philosophy from which it is taught. The real difference is a matter of interpretation; that is to say, the real difference is a question of the values, which are associated with the subject.
     By way of illustration, let us consider for the moment instruction in the sciences. If interpreted from a materialistic point of view, the sciences are destructive of remains. The affection aroused in the mind of the child is a purely natural delight, which is defined in the Writings as a love of learning for the sake of self and the world. There is no suggestion of a deeper import in the laws of the physical universe, no suggestion of an idea, which inspires the child with a sense of wonder at the infinite wisdom of the Divine Creator. Yet it is this very sense of wonder, which is the sign of an affirmative response to truth. This is the seed, which is implanted by the Lord, and is preserved for use in the granary of the human mind. In these innocent affections there is a wealth of life,-a rich store of celestial and spiritual remains which, if the man is willing, will bring forth their fruit in their time.
     In this connection I will always remember the work of Elizabeth Iungerich. Of the many facts which she taught me I can now recall only a few, but the impression she made upon my mind is as vivid today as it was twenty-five years ago.

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To walk through the woods with her during nature hour was no ordinary experience. Each little object lesson opened the mind to a contemplation of the marvels of the Divine economy, and our affections were stirred by the thought of One who created and provided for the life of the field and the forest. What was learned in later years was also significant, but it never superseded that first introduction to the laws of nature. In the motivation and preservation of first loves lies the great work of the Academy.
     These loves are from the Lord, but the ground in which they are received must be cultivated by men. This is the work of the educator, be he parent or teacher. As these loves develop, each according to order and in its own time, we must give them direction and purpose. If left to themselves they cannot come to a fullness of state. From early infancy the loves of man's life should be directed to use. By this we mean that in each new state we should endeavor to cultivate an affirmative response to the Divine will.
     In this connection we are taught in the Writings that children in the other world are in the sphere of heaven, although they have not yet entered into the life of heaven. The same should be true of children on earth. From infancy they should be kept in the sphere of use, although they cannot enter into the life of use until they are adult. As we understand it, this involves an orderly intromission into those forms of use that are proper to their time of life. The question is, therefore, what are the prerequisites of use? Like any other end, the life of use is realized through intermediate objectives. These, if defined, enable us to chart our course and allow for a greater concentration upon essentials.
     Now it is well known to all of us that order is heaven's first law. Where order fails, uses perish. The fact is, however, that the order of life is inverted at birth. This means that order must be imposed from without. Hence arise all those disciplinary problems with which parents and teachers are so well acquainted. The need is for obedience-for the submission of self-will to properly constituted authority. The Writings speak of this in T. C. R. 106 where, in reference to reformation, they say, "In every man the first state is represented by his infancy and childhood until the time of puberty, youth, and early manhood, and this is a state of humiliation before his parents, of obedience, and also of instruction by masters and tutors."

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The natural inclination of every normal child is to resent the restrictions that authority imposes upon him. At times it is a matter of a studied disregard of rules and regulations: at others of open defiance. Little does he realize that the life of regeneration is the life of self-compulsion, that the time will come when, of his own free will, he must submit to the authority of revealed truth. This is why it is so important that at an early age he learn respect for authority.
     In submission to authority lies the first great lesson of life. Herein are implanted remains which, when drawn forth in later years, will be of immeasurable support in the struggle against the evils of self-life. Not that the child loves his punishment, but in the knowledge that those who love him will resort to punishment if he is disobedient, a profound impression is made upon his mind. Gradually he begins to perceive the relation between freedom and order, and he is affected by a desire to conduct himself according to order. The fact that he time and again reverts into states of disorder does not mean that arm impression has not been made; it merely means that there is a temporary resurgence of self-will, which must be arrested lest it gain way.
     It is in the primary grades that particular emphasis should be placed on obedience. It is essential to our system of education and the end for which we are working. The child who does not learn to respond to authority while he is yet young is seriously handicapped in his later development. At this age the child is able to sense the need for order and it is important that he respond to the need. In fact, it is this response that enables the child to grasp the meaning of those first forms of use, which are referred to as obligations.
     By almost imperceptible degrees it begins to occur to the child that life is not merely a matter of accepting what is given to us by others, but that certain returns are expected of us. This sense of obligation is vital to our purpose: without it no man could possibly have any idea of use. Not only should children be instructed in this matter, but every child should have certain well defined tasks which should represent his contribution to the welfare of the home and the school. We refer particularly to children in the upper grades of the elementary school. This is the age when a sense of obligation to others must be thoroughly instilled.

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To postpone the time for this training for life is to make the problem ten times as difficult, If, on reaching adolescence, a child has not yet learned the meaning of obligation we have on our hands a selfish and unattractive youth.
     With this in mind we recall with regret the passing of an age when less was done for children and they did more for themselves and for others. Today the tendency is to provide everything for the child-to surround him with every so-called advantage. When this is carried to an extreme, it reaps a whirlwind of discontent in later years, and creates in the child's mind that cruel illusion of something for nothing. Knowing this, we will do well if, as parents and teachers, we insist upon certain definite returns from our children-returns that encourage their sense of obligation for what they receive.
     It is this training which gives rise to a closer approach to the life of use, in that obligations give rise to a sense of responsibility. This term, as is self-evident, means the ability to respond to a need. If, through the insistence of parents and teachers, the child learns to apply himself to certain well-defined tasks, his ability to do such things without supervision begins to develop. At first it is only an occasional effort, and his accomplishments are sporadic: but during his teens his capacity for self-discipline should increase with the years. The motivation is now from within as well as from without. The awakening rational is now capable of appreciating certain values that heretofore were not sensed. The adolescent can ascertain certain needs that were not seen before. Even the value of an education begins to dawn upon consciousness, although most are loathe to admit it. Yet this much is sensed-that life is not merely a matter of taking orders from others, but that success is also dependent upon rendering some service to others, which requires initiative.
     It is true that it is the thought of self, which motivates these ambitions that we associate with youth, but the intention is good. As yet the inner mind is not touched by that spirit of deceit, which is the curse of mankind. There is innocence in these first promptings to worldly success: and wherever there is innocence the Lord can be present. So the Writings speak of adolescence as that period of life in which natural remains are insinuated-affections, which are the first to he, called forth in the life of regeneration.

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These are the virtues, or those affections for civil and moral good, which we referred to earlier in this address.
     Yet this sense of responsibility on the economic and social planes of life does not always come easily with the adolescent. Reversions of state are not unusual, and rebellious moods are easily provoked. It is the wild ass state, which is as incredible as it is unpredictable. The fact is that we never know what is going to happen next. Just when we are beginning to think that the Senior Class shows signs of maturity, they take a ride on the fire engine during school hours; when we are prepared for what we think is going to be the next move, nothing happens. Through it all our duty remains the same. When they fail in the discharge of their normal responsibilities, we must insist upon an adequate return; when they rise to the occasion, as they frequently do, we must encourage a similar effort.
     Until a student has learned the meaning of responsibility, his idea of use is a purely academic conception. Unless there is some application to life based upon his own experience, use is only a term. The students in our college who are benefiting by their education are not those who have an irresponsible attitude toward life. In my own opinion, if a student has not acquired a sense of responsibility by the time he is of college age, he will not benefit from further education-at least not at the time. What is needed is discipline,- the discipline of some form of manual labor which will awaken him to the realities of life. Too many boys and girls go on to college today simply as a matter of course. This is to be regretted, for education is of life, it is not of the classroom. It can be had in the classroom, however, if the student accepts his responsibilities, for these are of life.
     It is a common saving on many campuses that, "When a student goes to college, he should leave the things of childhood behind him." The inference is that the time has come for a seriousness of purpose. This is suggestive of what we can reasonably expect of this age. If it is lacking, the real purpose of our college is lost upon the student. Whereas in the past the student has thought of life in terms of self, he must now begin to think in terms of use. He must now learn that self is not what it has always seemed to him to be, and that unless the loves of self and the world are subordinated to use, he cannot do good.

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This involves an entirely new set of values which, prior to this time, have been suggested to his mind, but which, as yet, he has not comprehended. Now, however, he is ready to grapple with the real issues of life. At first this issue is only vaguely sensed, but with instruction and encouragement he becomes increasingly conscious of the fact that life is not merely a matter of a fixed standard of social conduct, but a matter of inner intent. It is this transition from a formal faith to a living faith that, in a true educational system, distinguishes the college years from those, which proceed.
It is a critical period in the life of man. Much may depend upon the educational influences to which he is subjected at this time. It is not, as in earlier years, so much a matter of affectional remains, but a matter of intellectual direction and purpose. These too, however, are counted among the remains which the Lord preserves for use, in that remains are not only states of affection, but are also states of truth, that is to say, states which are determined by truths. It is to these remains that the Writings refer when they say, "By these remains, which are those of truth, born of the influx of spiritual things from the Lord, man has the ability to think, and also to understand what the good and truth of civic and moral life are, and also to receive spiritual truth or faith." (A. C. 1906.) In this connection we must never underestimate the place of the college in a New Church educational system. It is the logic of our position.
Use is the will of God. To do His will is the purpose of life. We cannot, however, do His will unless it is revealed to us. If, as we believe, these Writings are a revelation of the Divine intent, then we must educate our children in the Writings. This, as we have endeavored to set forth in this address, is not simply a process of instruction, but also an effort to cultivate that affirmative attitude toward the various forms of use that arise from human relationships. It is a matter of response-of responsiveness to human needs on every plane of life: for the Lord said: "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

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MEANING OF VICTORY 1946

MEANING OF VICTORY Rev. MORLEY D. RICH 1946

     Post-war Effects.

     In the Word of the Old Testament are recorded many songs that were sung by the Israelites in thanksgiving to the Lord when He had given them victory over their enemies. "Sing ye to the Lord, for He hath triumphed gloriously: the horse and his rider hath He thrown into the sea." (Exodus 15: 21.) "O sing unto the Lord a new song; for He hath done marvelous things; His right hand, and His holy arm, hath gotten Him the victory." (Psalm 98: 1.) He will swallow up death in victory." (Isaiah 25: 8.)
     Such were the rejoicing words of Moses, David and Isaiah at various periods in Israel's history. The Israelites were permitted and even commanded by the Lord to celebrate their victories over their enemies with the most lavish ceremonies. The significant thing, however is that the whole burden of their rejoicing words was praise of the Lord, and an acknowledgment that He had given them the victory. By their words, therefore, is conveyed the inner truth that the Lord alone gives the man of the church victory in temptation, that He alone can `swallow up death in victory," can cause man to forget the pain of the death of his hereditary and evil proprium in the joy of resurrection into eternal life.
     To celebrate victory in civil affairs is as natural to men as is breathing, and this for the reason that in every victory there is a representation of the Divine omnipotence. It does not matter if the victory is an unjust one, as is sometimes the case, from the viewpoint of natural justice. From this viewpoint, many of the victories of the Israelites were cruel and unjust ones. Yet they represented the Lord's victories over the hells, and over the evils of every regenerate man.
     There is sometimes breathed forth a hypocritical and puritanical sphere of thought which opposes the celebration of civil victories.

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It is readily received by those who have been bereaved by the death of loved ones, by those who, having no common belief in a life after death, are irreconcilable in their personal grief, who, not being able to see and understand the larger ends which have been served by such deaths, are ready receivers of the inhuman fallacy that they have served no purpose. Such a sphere creates a drab, flat plane of monotonous despair, into which the hells can inflow to undo all that has been accomplished.
     Fortunately for the human race, this sphere is so foreign to human nature in general that it cannot long prevent normal celebrations of victory. Yet it is well for men to pause, and actually to evaluate the benefits of war and victory, in order that this sphere may be defeated. And it is also necessary for the New Churchman, if he is to be that sphere of influence which is his special use as a member of the specific church of the Lord on earth, to reaffirm and illustrate and warm his conviction from the Heavenly Doctrines that Divine and spiritual justice triumphs in all earthly wars, even though, in some cases, natural justice may seem to be defeated.
     Not to do this,-not to celebrate with a full heart, and not to ascribe victory to the Lord-is to dishonor the dead and to deny the Divine. It is to reverse the process-to "swallow up victory in death." And the final result can only be that which such an attitude fears, namely, the failure of al] peace between nations, the further rise of hatred and prejudice and persecution, and the continuation and increase of wars:-all composing such a picture of final futility and inevitable evil as to pull the human race further down toward the gates of hell.
     We rejoice in military victory over an enemy. But it is important to remember that we celebrate victory over an enemy whose infamous deeds are only the rejection, the lowest manifestation, of those evils of which no man and no nation is guiltless For the love of rule exists deep in the heredity of every man. And from that love of rule comes hatred of all who oppose it. And that hatred, with every man, when opportunity exists, will descend into the most cruel and vicious bodily acts against the neighbor,-that is, if it is not restrained by spiritual principle and conscience.
     On the natural plane we may well rejoice that, in parts of the world, the large-scale killing and maiming of human beings has ceased.

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We rejoice that civil liberty has been preserved for a time in at least some parts of the world. And although we cannot know the future, although we have no guarantee that this liberty is now established forever, or that it will not be necessary to defend it again, yet we have much reason to believe that it could never have survived defeat. And this is a large and salient fact to remember in the days to come.
     We rejoice that physical transgression against the Divine laws of external order has been checked. For the torture and murder of thousands of human beings will not soon be possible again on such a gigantic scale. And we also see that, to some extent, the hatreds and lusts of all men will thereby be restrained from actual deeds, through fear of punishment and public opinion.
     We rejoice that, in the Divine Providence, this war has shown to men the shockingly horrible results of their own prejudices and hatreds, when they are loosed upon the world.
     We rejoice that, by this war and victory, men and nations have been made more aware of their interdependence, of their desperate need of each other. True, this awareness may fade in peace. Men forget the lessons of war, just as they forget the lessons of temptation. Nevertheless, with each war, as with each temptation, some residuum, some remnant of the lesson, remains, and adds to the sum total of human knowledge and belief.
     But the supreme cause for rejoicing on the natural plane is that which has been made possible by all the other natural benefits of victory,-namely, that the opportunity for enduring peace between nations is now once more extended to men. And, while this opportunity may again be neglected, yet this need not dim our present gladness that it has been extended once more.
     The New Churchman has greater cause for celebration than others. From what he knows of the Heavenly Doctrines, he can rejoice in the spiritual benefits, which accrue from war and victory. We can rejoice that the old Christian Church has been further vastated, and the way prepared a little more for the establishment of the New Church. We can rejoice in the victory because we know that all victories are in the Divine Providence of the Lord, and that they serve some Divine purpose, which is hidden from our eves.

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     We can rejoice that spiritual justice has been administered. For spiritual justice is concerned with the defense and victory of the Divine Human of the Lord. That is to say, by every war, by every temptation, man is led a little farther along the road to acknowledging the Lord Jesus Christ as the one God of heaven and earth; and so the end of the Divine is served,-namely, that there may be a heaven from the human race.
     These spiritual benefits are largely hidden from our eyes, and so it is an act of faith on our part when we affirm them. Yet their reality can be seen dimly, even by means of the natural benefits before our eves.
     We know that every war vastates, or lays waste, the old Christian Church a little more; and we see dimly how this is so when we witness the general ineptness and fumbling of that Church in the face of the gigantic problems now before the human race: when we sec that it has no real answers to the basic problems of human relationships. We see it further when we behold men, both in battle and in civilian life, and independently of the Christian Church, coming to the realization that faith alone-that dire falsity of Christendom,-will not save them, even on the civil plane, but that cooperation, action, yes, even affection and love between men and nations, are the only things which can prevent the destruction of humanity. These are not, indeed, the terms in which men express this to themselves and to others; nevertheless, that is the basic idea. And it is not brought forward effectively by the Christian Church, but by men knit together by the bonds of death and battle and work. It is true that, after the exigencies of war are gone, this sharp realization will fade and largely die out. Nevertheless, a residuum of the state will remain. And this remnant will serve for the further establishment of the New Church.
     We rejoice, also, that this war, this victory, this peace, will serve for the further establishment of the New Church. For while the tangible results may not be many, yet we know that, in the Providence of the Lord, the state of the human race has been a little further prepared. Even in his own small society, the New Churchman will see the benefits of victory and peace. For there will be made possible an enlargement of uses and activities forbidden by the stress, strain and labor of war.

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     And here we return to the teaching of the Writings that wars are like temptations. In temptation, man has no opportunity to acquire further truths. Temptation is, indeed, necessary for human regeneration. But, while a man is in it, he is not concerned with the development of truth and good in himself, but only with fighting for his spiritual life, for the truths and goods, which he has already acquired. With victory and peace, man is free to look around him, to pursue his search in the Word for wisdom, to enlarge his activities.
     So it is with the Church as a whole. In the little things we are illustrated in the large things. It is only in time of peace that the Divine uses of the New Church can be enlarged in externals. And it is in times of peace that the knowledge and influence of the Heavenly Doctrines can be most widely registered upon the consciousness of the human race. No man, and no nation, in the turmoil of civil conflict, can sustain rational reflection upon the Divine things of religion. When the hand of every man is raised against his brother, he is primarily concerned with the physical effort to preserve his natural life; in battle, a soldier does not think about the Lord and His mercy, although, if he is a good man, that thought dwells within and above his consciousness, even in battle.
     New Churchmen are also able to see even in the natural benefits of wars, victory and peace, the hand of Providence guiding men slowly but surely into a state prepared to receive the New Church. They can see it in the fact that civil liberty has been preserved. For they know that, without that civil liberty, the truths of the New Church, which bring spiritual freedom, cannot be made known to men. They can see it in the fact that physical transgression against the Divine laws of external order has been checked. For no man, while either viewing or experiencing or doing these deeds, is capable of much rational thought without great effort: and rational thought is necessary to the establishment of the New Church.
     New Churchmen can also see the hand of the Lord establishing the Church in the fact that this victory has shown to men the shockingly horrible results of their own prejudices and hatreds, when these are loosed upon the world. And the New Church is not established in states of hatred. Similarly, every New Churchman can see Providence in the fact that men and nations have been made more aware of their interdependence, of their desperate need of each other.

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For, even if this serves as an illustration to New Churchmen only, showing their real need of one another, the New Church will thereby be established that much more firmly among them directly, as well as indirectly with the human race as a whole.
     Above all, the hand of Providence can be seen in the opportunity for enduring peace, which is now extended to all nations. Regardless of whether or not this opportunity is grasped, the sight of it is essential to all human hope; for without vision, the people perish." Without sight of that opportunity, the forces of death, decay and despair, of hell and damnation, would conquer all good aspirations, like an evil worm eating away the internal substance of society. And, in such a case, no opportunity for the reception of the New Church would exist.
     So it is that the New Churchman can also rejoice in the fact that the cause of spiritual justice triumphs in this war, as in others. For spiritual justice is concerned with the continued existence of the Divine among men, and with the manifestation of the Divine Human among all men. This justice operates to restrain those states of spirits and men which would irreparably damage this Divine and interior presence with men. We cannot see the detailed workings of this justice. Yet we know that it is effective and inexorable. And we can see, further, that because the Church of the Lord on earth is the special instrument by which the Divine is preserved among men, those things which serve the New Church will also serve to preserve the Divine with men. And we see it more intimately when we reflect that the New Church is designed to preserve and teach that revelation by which alone men may now see the Lord in His Divine Human, may learn those truths concerning God without which they cannot be conjoined with the Lord, without which the Lord could not `dwell with them, and be their God."
     In the days to come, these things will not be seen too clearly. In the days to come, quarrels and abuses will loom up between nations to cloud the real accomplishments of this victory. In those days, it behooves every New Churchman,-if he is to retain his balance and progress, if he is to be that center of influence for the New Church which he ought to be-to retain this vision, to see constantly the larger ends which are being carried forward slowly and inscrutably and inexorably.

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He is not called upon, indeed, to believe that enduring peace will come immediately, or that all evils will now come to an end: for this is as irrational as the belief that there is no possibility of improvement, or that war accomplishes nothing. But he must, if he is to believe whole-heartedly in the Divine Providence, if he is to retain his conviction of the omnipotence, mercy and justice of God, hold fast to the universal facts and truths brought out by the Heavenly Doctrines and illustrated by war, and nor be swayed from them by the mood or the situation or the temporary effects of the moment.
     These facts are: 1. That civil liberty has been saved for the time. 2. That physical transgression against Divine laws has been checked. 3. That men have been shown the end products of prejudice and hatred. 4. That the interdependence of all men has been impressed upon the world. 5. That a new opportunity is now extended to men for the creation of enduring civil peace.
     The spiritual accomplishments of this war, and of all wars according to the teachings of the Writings, are: 1. That the Old Church has been further vastated, and the way further prepared for the establishment of the New Church. 2. That spiritual justice has been served. 3. That further provision has been made for the preservation of the Divine among men, and for the manifestation of the Divine Human through the Heavenly Doctrines of the New Church.
     Let every New Churchman burn these universals into his memory. And when, as will happen, they grow dim, let him refresh his sight of them by turning to the pages of Revelation. He will need them in the day's to come. He will need them in order to exercise his civil duty of supporting the better aspirations of his countrymen. He will need them for his own regeneration. He will need them in order to play his part in the influence of the church specific of the Lord upon the church universal.

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NOTES AND REVIEWS. 1946

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 so 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.
     MEMORIAL TO BISHOP TILSON.

ADDRESSES AND SERMONS. By Robert James Tilson (Bishop in the General Church of the New Jerusalem). London, 1945. Published by the Members of Michael Church. Cloth; crown octavo; pp. 72 + viii. Frontispiece. Portrait of the Author.

     We would thank the members of Michael Church for sending us a copy of this memorial volume, in which they have assembled a selection of the writings of Bishop Tilson, who passed into the spiritual world in May, 1942, at the age of eighty-five. By the publication of this well-printed book, with its handsome red binding, its well chosen contents, they have paid tribute to one who had been the devoted Pastor of the church in Burton Road, Brixton, from the time of its dedication in 1892 until his retirement in 1938.
     The Rev. A. Wynne Acton has provided a Biographical Sketch, and also a Foreword, which reads:

     "The Members of Michael Church publish this volume of selected Addresses and Sermons by Bishop Robert James Tilson as a Memorial of their affectionate esteem, and as an appreciation of his forty-six-years Pastorate. It is hoped it may he of benefit to the whole Church to present in accessible and permanent form some of the doctrinal and expository studies of one who labored so zealously and ably for the establishment of the New Church.

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     "From the hundreds of manuscripts left by the Bishop an effort has been made to select those subjects which he especially emphasized as necessary for the distinctive development of the Church. The result will give some small indication of his particular contribution toward that end.
     "The encouragement and donations for this publication which have been received from the friends of Bishop Tilson in various parts of the world are gratefully acknowledged."

     The members of the General Church will join the members of Michael Church in this tribute to one who stood so valiantly for the principles of the Academy in England, kindling strong loyalties among the men and women who rejoiced in his leadership and instruction. His career of fifty-nine years in the uses of the priesthood of the New Church was marked by a firm and vigorous advocacy of the distinctive teachings of the Heavenly Doctrines. And this is well exemplified in the eleven Addresses and Sermons selected for publication, as will he evident from the list of titles:

     The Fundamentals of the Academy.
     The Priesthood.
     The New Jerusalem and the Old.
     The Three Words.
     The Human Body and its Correspondence with Heaven and the Spiritual World.
     Man's Two Memories.
     Temptation.
     The Love of Country, and the Duties of Citizenship.
     The Post-Resurrection Appearances of the Lord.
     The Origin of Love Truly Conjugial.
     Speech with Spirits.

     Aside from the immediate purpose of this memorial volume, and the instructional value of its contents, we may note that there is much in the Addresses that deals with the development of doctrine and practice in the Church during the past century, so that the book may also be regarded as a valuable contribution to the literature of New Church History.

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DIVINE AUTHORITY. 1946

DIVINE AUTHORITY. W. R. HORNER 1946

     An Australian Discussion.

     Our readers will be interested in a recent expression of views on this subject which appeared in THE NEW AGE, and which we reprint for their information, with due acknowledgments. The following article was published in the issue for November, 1945, page 349:

     AUTHORITY OR NO.

     BY W. R. HORNER

     For some years now the term "authority man" meaning a member of the church who takes the Writings of Swedenborg as thoroughly authoritative of revelation, has been used in New Church circles. This appears to have originated among the members of the Conference in Great Britain. "Is he of the Authority School?" has even been used officially in connection with making inquiries about applicants for admission to the New Church College. Apparently those who were of the so-called Authority School were not so acceptable as those who were not. It is a matter for wonder how those who coined this label would describe themselves. Do they belong to the "No Authority School"? For as no qualification to the word authority, as the designation of a school of thought, has been used, the logical conclusion is that they allow no authority to the Writings. This article is an endeavor to find out whether a partial authority is allowed by this opposing school of thought; and if so, what standard is adopted by means of which we are to know what in the Writings is authoritative, and what is not.
     This matter has been brought to a head lately by the Rev. J. R. Presland, who has been issuing circulars to the members of the British Conference, and these circulars have been printed in THE NEW-CHURCH HERALD. This writer has not seen the early circulars, nor the discussion in the HERALD. What he has seen is the circular issued just before the last Conference, dated June 1st, and entitled "Whither the Conference?" It is therefore with a mind uninfluenced by the discussion that this article is written.

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     Mr. Presland gives his definition of the "Authority School" as follows: "There are those whose programme is based on the idea that the Writings of Swedenborg are the Second Coming of the Lord; that anything and everything contained in them is of divine authority. Thus, in effect, what Swedenborg writes, the Lord writes. To produce a passage from the Writings is to produce that which must not be questioned but accepted. The purpose of the Church is bound up with loyalty to the Writings as the sole depository of spiritual truth for the New Age."
     While misleading in the use of certain terms, and the bad use of the words "programme" and "idea," this, we think, may be accepted, with the exception of the last sentence, as a fair description of the views of the New Churchman who looks upon the revelation given through Swedenborg as the Second Coming of the Lord. The sentence about the Writings being the "sole depository of spiritual truth" is aggravated in the statement embodying the views of the "Liberal School," which in America actually exists as a protest against those who adopt authoritarian views. This Liberal School has the approval of Mr. Presland, and he says, apparently quoting from some Liberal source, "We do not look upon those books (Swedenborg's), however, as embodying all that commands allegiance. They themselves do not. There are also the Scriptures of the Old and New Testaments. Now this, naive as it is, taken with the previous statement, is a serious allegation that those who look upon the revelation through Swedenborg as the Second Advent repudiate the Holy Scriptures as the depository of spiritual truth. Mr. Presland would have hard work to find one New Churchman anywhere in the world who did not acknowledge that the Scriptures are the Word of God. He could, however, find plenty who have been called "to enter intellectually into the arcana of faith," who would say that they cannot understand the Scriptures except by means of the Writings.
     The circular seems to recognize a partial revelation in the Writings, but it gives no indication as to how one is to find out what is true and what is false. If the Writings are not to be considered the final authority, then some "authority" must be supplied to tell us what is authoritative and what is not. What re-agent or solvent are we to use to separate what is revelation from what is pure Immanuel Swedenborg?

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Apparently Mr. Presland constitutes his own reason as the authority for saying that Swedenborg's statements on colors, heredity, and sex in plants are incorrect. We venture to give the opinion that anyone who investigates these subjects, especially the last, from a true scientific point of view, will find that Swedenborg is not incorrect. This may be made the subject of a subsequent article. The taking of the conclusions of modern scientists as true seems an extremely simple attitude.
     We are warned by Swedenborg against the use of reason in connection with truths. Reason is necessarily used on the first acquaintance with the New Church, but on the introduction to reformation we are taught that with an affirmative attitude towards the truths of faith we must receive them Rationally. And, as we all know, this does not refer to the natural rational.
     Mr. Presland thinks that Swedenborg's references to the Christian world are out of date. But it is an allowable presumption that these references of his are even truer today than when he made them. He said that the Christian churches were dead. They seem to be much more dead at the present time. In his time there was at least an appearance of life, in that they believed something. Today, with the exception of the Roman Catholic Church, they believe, as organized churches, nothing. Whatever theology or philosophy is preached is that of the minister who preaches it. Natural good and the striving after it abounds, but natural good is dead, and evil in Itself. At least Swedenborg says so, but perhaps he may be found to be wrong. At least all New Churchmen must agree that every kind of good is qualified by its truth: and what truth of the Second Advent do the Christian churches hold? Also, they believe in more than one God. When this is denied, it is only necessary to point out that they all pray to one God for the sake of another. If, then, It is said that the One for whose sake they pray is not a God, then they deny the divinity of the Lord. Swedenborg tells us that the sphere arising from the acknowledgment of more than one God is Intolerable to good spirits and angels. Why, then, should New Churchmen tolerate a sphere which is fundamentally opposed to heavenly principles?
     But it seems that among the followers of Mr. Presland there is a hankering after, not only toleration, but actual communion with the Christian churches.

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Is this because they are so large and we are so small? Cannot we bear to be small and isolated while we are in the wilderness, according to the Lord's provision? Can we not he content to know that the new heavens, with their mighty- population, are with us in belief and acknowledgment? Or is this too a mistake on the part of Swedenborg? For some years there has been a tendency among certain New Churchmen to look with approval and sympathy on certain evangelical movements connected `with the Christian churches. An English correspondent once informed us that certain Conference ministers were going all Oxford Group! The New Church appears to be only something in advance of the Christian churches, to some a long way in advance, to others only a short way. This position would have amazed the pioneers of the New Church. To men like Hindmarsh and Noble and their stalwart successors right into the last half-century, there was never any doubt that the New Church replaced the Christian churches, and formed the basis for the provision of heavenly influx into the world. What would they have thought of all this fluctuation of faith in the authority of the Writings of the Second Advent?
The circular says: "The Lord makes all things new in the sense of renewal rather than in that of scrapping all that was and starting afresh." Has it never occurred to Mr. Presland that nothing can be made new unless it replaces that which is old in the same plane? An old coat may be repaired and cleaned, and indeed it may look new. But it can only be made new when it is cast away and a new one takes its place on the same shoulders on which the old one rested. So when the Lord gives a man a new will, He does not work on the old will, but it is put away and relegated to the outer darkness. On this rests the New Church fundamental doctrine of regeneration. Let there be no mistake. To make new means absolute replacement. The Lord does not tinker and botch. He makes all things new. "This New Church," says Swedenborg, "is the crown of all the churches." It is never to be replaced. The Jewish and the Christian Churches may still perform certain uses in keeping the Old and New Testaments before society, but as churches they are dead, for they have no knowledge of the spiritual sense, and apparently no desire for it. Therefore they do not perform the uses of a church. The New Church is the only effective church, for it binds together heaven and the human race.

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Even while it is its the wilderness, it replaces the churches which are still recognized by the mighty of the earth, and which shine with worldly glory.
     Since the "liberals" are convinced that Swedenborg taught much that is false, let them show where he is wrong and why. We will meet them on their own ground. It is surely a spectacle of wonder to see members of the New Church making a campaign to find out the errors of Swedenborg and to proclaim them. And let them not forget the principle upon which they work, and to refer us to that which gives them "authority" to reject or accept statements of Swedenborg at will.
     Does not Mr. Presland believe that the Lord appeared to Swedenborg saying "that He was the Lord God, the Creator and Redeemer of the world, and that He had chosen him to declare to men the spiritual contents of Scripture'? Does the Lord do things by halves? And did He thus make His final revelation with the proviso that men should be born with the capacity to pick out the grain from the chaff?
     They may hanker after the society of the Christian churches so that they may be in the light of their Biblical commentaries; may even tamper with the views of life held by scientists, because, forsooth, they are "modern." But we who whole-heartedly believe in the Second Coming of the Lord by the revelation given through Swedenborg will remain in the wilderness, at the Lord's pleasure, shut out from the world and the powerful Christian churches. It is not a matter of "loyalty." It is a matter of conviction. We claim no superiority of life to anyone. But we do claim the possession and custodianship of truths which are denied to the Christian churches, because they know not the oneness of the Lord and His Divine Human. The Lord said to His non-understanding but faithful disciples, "Will ye also go away?" And Peter answered, "Lord, to whom shall we go? Thou hast the words of eternal life." And we who have been called to the desire of knowing spiritual things, that we may belong to the crown of churches, also say, "To whom shall we go but to the Lord in His Divine Human as He is revealed through the Writings of the Second Advent?"

     In THE NEW AGE for January. 1946, appeared the following letter commenting upon the above article:

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     AUTHORITY OR NO.

Editor, NEW AGE,

     Dear Sir: I would like to commend the article by Mr. Homer, "Authority or No."
     From experience I find that it comes as something of a shock to the new member of the Church when he finds that the Writings, so lauded before he joins as a direct revelation from the Lord, are accepted with reservations by established members.
     Speaking personally, I recall the enthusiasm of the lady who was the means of introducing the Writings to me. She was full of her subject. I gathered that these Writings, by Emanuel Swedenborg, shed light on innumerable questions that thoughtful, well-disposed people were anxious to have elucidated. So ignorant was I of Emanuel Swedenborg that I was under the impression she was speaking of Arne Borg, the Olympic swimmer of world renown.
     Imagine the set-back to my affirmative attitude, after reading some of the Writings and joining the Church, to find that a too ardent belief in them was suspect in the organization. Indeed, I had been a member for some time before I discovered that there was another organized New Church body separated from ours because they took the Writings too seriously. I gathered that they called the Writings a Word for the New Church. This was shock number two.
     Now, as Mr. Homer points out a body of people, members of the New' Church in England, feel called to break down a too ardent belief in the Writings as an authority for New Church thought.
     Just at this moment I have completed a sermon. Before I could begin to write I had to refer to the Writings again and again. The text was plain to read, but what did it contain in terms of thought for to-day? The Writings provided a groundwork for my thought. They gave a lead. "This" signifies "that," and "that" means the "other"; under the guidance of the heaven-sent doctrine, the Word begins to open. The Writings teach that only the Lord can give illustration. Is this authoritative? Swedenborg says: "Thus I have been instructed; therefore by no spirit, nor by any angel, but by the Lord only, from whom is all truth and good." (D. 1647.) If this, later, was changed and instruction came from less reliable sources, then I can see reason to doubt the authority of the Writings; but there is no record that it was so. Or is there?
     Apart from a recognition of the authority of the Writings I can see no reason, none at all, to dedicate one's life to the teaching of "New Church truth." Who can guarantee truth in his own light?
     I concluded, long ago, that as the world in general passes us by as just another little sect that combers the ground, the Lord, in His Providence, permitted the world, in passing, to be heard in the Church, to the end that the truth would be drawn forth to protect and make clear what is of the light and what is not.
     For such thinkers as Rev. Arthur Clapham and Mr. Homer I give thanks. These say what they mean and mean what they say, a virtue anywhere, but a blessing in the New Church.
     WILL HICKMAN.

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GLEANINGS FROM NEW CHURCH HISTORY 1946

GLEANINGS FROM NEW CHURCH HISTORY Editor 1946

     Wartime Persecution.

     During the past year we have published a number of accounts of the experiences of New Church people during the war, notably of those residing in Italy, Austria. France, Holland, and Scandinavia. Information has come from other centers of the New Church in Europe which were caught in the tide of the war and were unable to communicate with the Church in America and England. Reports to the General Convention and the General Conference describe the persecutions suffered by the New Church in Prague and Berlin at the hands of the Nazi Gestapo, who abolished the worship and confiscated the property and literature of the societies in those cities. In France, the Vichy Government seized the stock of the French editions of the Writings and carried it away.
     From the accounts appearing in THE NEW-CHURCH MESSENGER and THE NEW-CHURCH HERALD, we gather the following details for the historical record, and for the information of those of our readers who do not see these periodicals.
     In the MESSENGER of January 5, 1946, is published the report of the Rev. Jaroslav Im. Janecek. which we quote:

     Prague.-First of all I report some news of our New Church Society in Czechoslovakia. All members are well and safe except two cases: John E. Stepan, station master in Lulec, Moravia, was killed during the aerial bombardment of his rail station in April this year. He was one of the best members of the Church, and during many years had been treasurer. He was also a translator of the welt-known book of the Rev. A. O. Brickman, At the Grave of Our Children. Another member, Mrs. Berthe Hora, the aged widow of the late Edward Hora, one of the first members in Moravia, died in captivity in Poland, being born a Jewess.
     Our little periodical. NEW JERUSALEM, was stopped by the Nazis in the autumn of 1941. It was published by myself during thirty-one years. The printing of my translation of Divine Providence was forbidden by the Gestapo in the same year. A hundred pages had been prepared for the printer. I had some thousand crowns damage.
     On July 5, 1942, two officials of the Gestapo came to me asking what the New Churches teaches. I was commanded to write full report about this matter for the Gestapo office, as well as two photos and the address of Rev. Leslie Marshall as secretary of the Board of Missions, which pays salary to me. December 1, two officials of the Gestapo came to me telling that according to a command from Berlin the New Church in Prague as well as in the whole protectorate Bohemia-Moravia is forbidden, its corporations "Swedenborg Fond" so Prague and "Swedenboraka Charitni Jednota" also forbidden and all property of the same confiscated.

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I must go with them into our worship room and they seal it up.
     December 3, all members of the committees of Church and corporations gathered themselves in office of Gestapo, and must to sign the interdiction of propagation of the New Church and deliver the cash in amount of crowns 19.760. January 6, 1943, came three officials of the Gestapo and confiscated 700 copies of Czek edition of Heaven and Hell which were laid in the vestibule of the worship room. They proclaimed that these books dare not be sold, and that they must be burned. The value of these books was 21.000 crowns.
     February 3 came the Gestapo with two forwarding wagons, and all things of the worship room were cleared away in the presence of myself and wife. It was a heart-rending tragedy. Six day-laborers under the guidance of an official attacked brutally our altar and all objects, chairs, small organ, pictures, carpets, coverts, all furniture as on baud, and they left naked walls only. The immeasurable grief overcame the heart of my wife and myself, and we both must shed tears seeing this abomination of desolation on the holy place where I preached during fifteen years already. The most painful parting was with the Holy Word and "True Christian Religion," the gifts of Rev. A. L. Goerwitz, from Zurich, which books laid continually on the altar, as the symbols of our religion, so dear to our hearts. By this way has been destroyed the New Church worship room, till now the only one in all countries with Slavic inhabitants. All, what I built more than twenty years has been lost forever, But the Lord gave me strength; and returning with my wife at home, I went to the Holy Word with an old prayer: "Lord, Thy will be done. May the praise and honor be to the most, amiable, most holy and most righteous will of God in all things!" Immediately after this prayer a wonderful peace came in my heart and remains there.
     Before that I was several times called to the Gestapo, every time being not sure whether I shall return to our family or not. When rang the hell at the door-awoke the apprehension that they were coming for we. That continued some years. I was forbidden to accomplish all pastoral functions, weddings, funerals, baptisms, Holy Supper-all. It was necessary that our members torn themselves in such cases to clergy of other churches. Having not the services, we visited each other, prayed together and strengthened us by this way. From all denominations here in Prague, only New Church and Mormons were persecuted, including spiritists, occultists, theosophists. I suppose the Gestapo thought that the "Swedenborgian" Church was connected with Freemasonry, which has been much persecuted by Hitler. As you know there existed a branch of Masonry called "Masonry according to the Swedenborg ritual," founded by Abbe Pernetti some years after the death of Swedenborg.
     During the interval, I translated "Vera Christiana Religlo" and "Apocalypsis Revelata." My translation of "De Divina Providentia" and "Summaria Expositio Senasus Interni Prophetarum et Psalmorum" are ready for the print.

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By this I accomplished a useful work for the future of the church, as I think, and I should he happy if I could print these books. Although it was prohibited to sell New Church books, the interest for the same was surprisingly increasing. From many places of Bohemia and Moravia came letters and orders of new followers, or they paid me the visits. So the Church is inwardly more strong now as it was before persecution.
     We have now freedom for our religion. The corporation "Swedenborska Charjednota" is permitted. Concerning the corporation "Swedenborg Fond" we have not till now the decision. Our periodical, Novy Jeruzalem, Revue Swedenborgian, cannot he published now because of want of paper. The same is with the printing of the books.
     Our members were very sacrificing so that, we could establish our former worship room anew. From the things carried away by the Gestapo, we got nothing back, and we must buy all again. We are missing now yet an organ. One member paid the rent for the closed worship room, so that we have it now at our disposal. Our first service was held October 21. There came also followers from Pilsen and North East Bohemia. Forty-four persons partook at Holy Supper. It was a happy day for us all. Rev A. L. Goerwitz sent a telegram. The letter of the Board of Missions, the message of Rev. Stanley, as President of British Conference, and the letter of Mr. O. F. Prince, the European Missions Secretary of London, were read and joyfully accepted by the members. It was resolved to send hearty greetings and thanks for this message and letters. I hope you received our wire. Then our secretary, Mr. J. B. Vlach, delivered an address, and we together rendered thanks to the Lord for our preservation, as well as for the renovation of our worship room.
     During the past years Rev. Goerwitz helped me very much. I am much obliged to him. On October 19, 1909, he held the first New Church service in Prague. On August 22, 1920, 25 years ago, I was ordained by him in Prague in the presence of our clear friend, Rev. Paul Sperry. You cannot imagine the great joy when we received your very kind letter after so many years, with the greetings of our esteemed friends of U. S. A. Hearty thanks and greetings to all who helped us with their prayers. We hope that the knowledge of Swedenborg's Writings will he now spread from Czechoslovakia into other countries with Slavic population. My grandson finished this year his practice in one of the biggest publishing houses in Prague. He is nineteen years old, and now a bookkeeper in the same enterprise. He will have now the possibility to continue the publishing of the Writings after my death. My wife is always working for the church. She has read all Writings in German edition already, and he reads the Arcana every evening before sleep after her heavy daily work in housekeeping. Please excuse the delay of this letter. I have been very weak and much employed with renovation of worship room.
     JAROSLAV IM. JANECEK.

     [A photograph of the Rev. And Mrs. Janecek appeared in the issue of NEW CHURCH LIFE for November, 1938, page 518.-EDITOR.]

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     Germany.-The Rev. Eric L. G Reissner, pastor at Berlin, has supplied the American Board of Missions with the following information: "The German New Church was dissolved by the Gestapo in June, 1941. The church rooms in Berlin were sealed, and all property confiscated. I myself was arrested on June 9, and put in jail. On being released at the end of June, the Gestapo strictly forbade any New Church activity in Germany; otherwise harder measures were threatened. The Gestapo gave me a job as a journalist in the English office of the Transocean News Agency. There I stayed till I was drafted to the Volksturm on April 20, 1945. On April 30 the Russians had conquered our district of the city, and we got home safely, and fortunately the family was safe, too."
     Mr. Reissner is working for the U. S. Control Council as Building Superintendent. Little is known about the members of the Church in Berlin. And nothing of those elsewhere in the former Reich. (HERALD, December 15, 1945, p. 196.)

     France.-Recording the trying experiences of a number of French New Church members, the HERALD account concludes: "The most serious news from France is the loss of all their New Church books. Practically the whole of the valuable collection left by Mine. Chevrier for the use of the French-speaking countries was stored in Paris, and unfortunately confiscated by the Vichy police. The collections included translations of the Writings of immense value to the Church; and unless the completely unexpected happens, and they are recovered, the loss to France, as well as to the other members of the French Federation, is probably irreparable." (Ibid.)
DURATION OF THE EARTH 1946

DURATION OF THE EARTH FELIX ELPHICK 1946

Editor of NEW CHURCH LIFE:

     May I make a brief reply to the article entitled "The Earth Will Abide Forever"? (February issue, p. 65.)
     I suppose most men of file church, at some time or other, have pondered over this question as to the life of earths, and certainly the appearance of the atomic bomb has revived a certain interest in it.
     The question opens up two distinctly different lines of philosophical speculation, the one springing from the idea that this earth will last forever, the other from the idea that it will not.
     As to the latter, many things are said in the Writings, some in detail, of what man would be like if born into the order of his life, whilst others point to a full state of the innocence of wisdom which carries with it the writing of the Word on the heart; also, there is the idea that It would not have been necessary for the Lord to be born Man, if men had remained in their integrity.

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All these, and many others, lend themselves to thought about what man on this earth would be like in the so far distant future. But it is speculation, because, if I rightly understand it, perception is not given without any use: and what use could the men of the New Church have to perceive what belongs to the distant future?
     The writer of the article gives his grounds for believing that this earth will endure forever, but it is not enough to convince anyone, since no reference is made to Arcana Coelestia 931, which specifically deals with this subject of earths, stating: "Hence it may also be evident that the earth will not endure to eternity, but that it also will have its end." I should have thought it was just that,-"evident." If memory serves me correctly, there is another passage in A. C. which says that it is not in the nature of earths so to do."
     I may also mention another statement in the Arcana Coelestia which reads: ". . . The man who reasons concerning the Divine Providence, as to whether it is universal only, and not in particulars, cannot possibly know the innumerable arcana of Providence, which are as many in number as are the contingencies of everyone's life from first to last, and from the creation of the world to its end; indeed, even to eternity. . . ." (A. C. 3833:3.) Here again, the generally accepted and repeatedly taught doctrine that Providence is in the contingencies of men's lives whilst in the world, and afterwards to eternity, is plainly stated, but shows that life in the world (from first to last) is similarly circumstanced as the life of the world, which has its beginning and its end-thus "from the creation of the world to its end."
     The article cites Earths in the Universe, no. 117, which reads: "That the Word, once written, could be preserved to all posterity, consequently for thousands and thousands of years." Not "consequently forever," as the article would imply. Thus I see no contradiction here with the Arcana Coelestia, but rather a confirmation that whilst this earth will last for thousands and thousands of years, "It also will have its end."
     FELIX ELPHICK.
London, England, March 16, 1946.

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Church News 1946

Church News Various 1946

     LONDON, ENGLAND.

     Michael Church.

     February 22, 1946.-Many months have passed since any report was sent from Michael Church and as most of this report will be old news by the time it reaches these columns, it will be better, perhaps, to start with the newest news, and work back to more remote events.

     The Pastorate.-To begin, then, with the latest, the most important, and the saddest. At a business meeting following Swedenborg's Birthday Celebration, our pastor formally announced his resignation from the Burton Road Society and his acceptance of the pastorate at Toronto. As one member put it, we had hoped that we had heard the last of the bombing, but in this announcement it was as if Michael Church had sustained a direct hit
     No doubt all of us had known that sooner or later this step would be taken optimistically we had hoped it would be later. We cannot dispute the very excellent reasons Mr. Anton gave; indeed, we are glad for his sake that another and no, doubt a wider field is to be his. That knowledge, and the happy relationship between pastor and people, mitigate the sense of loss. For grievous loss it is. Fourteen years have passed since Mr. Acton first came to England, and seven since we welcomed Mrs. Acton as his bride. Peculiar ties have bound us. The difficult war years brought as all together as perhaps no other circumstance could have-blackout, bombing and rationing. How bravely and uncomplainingly they bore all these hardships, we shall none of us forget!
     Perhaps we may be forgiven a little sense of sadness that now, when brighter times are dawning, Mr. Acton will not be here to share in the harvest of his labors-labors which must sometimes have appeared as unpromising toil. Now, slowly increasing numbers, and a little but quite promising group of young people, hold hope for better years ahead. Mr. Anton leaves all this to his successor. We shall follow his career with affectionate eyes. And to him, and to his wife, who has shared our joy's and sorrows as if they were her own, we wish happiness with all our hearts. Fortunate indeed is the society that receives Mr. and Mrs. Acton into their midst! For us, perhaps the hardest part of their going is the realization that Toronto is not just around the corner, and for most of us it will be a very long good-bye.

     Society Uses.-The two major events of this report are the Christmas and Swedenborg's Birthday Celebrations, both very well attended. The former took its now accustomed form of a special service held an the Sunday preceding Christmas Day, followed by an afternoon in which instruction and singing were happily blended on the Christmas theme. This was followed by the now quite traditional Tea-Party with its mingling of festive food, talk and carol singing.
     The "29th" was celebrated with a lunch followed in the afternoon by a fine penetrating study by Mr. Acton on "The Nature of Swedenborg's Inspiration."

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This was a happy day, including a few impromptu speeches at lunch, in honor of the 80th birthday of our oldest member, Mr. Priest, whose memory goes back a long way, even to the days when he and Mr. Bostock made the benches for the school room-those self-same benches we were sitting on!
     Autumn opened very auspiciously with a business meeting, held by the pastor, at which plans were discussed for the coming session. At long last we are able to hold evening doctrinal classes once more; and the monthly Sunday lunch and class has given place to a fortnightly meeting on Thursdays at 7.30 p.m., preceded by a music practice, at which we are slowly getting acquainted with the new Liturgy. For the benefit of those who work in Town, a bring- your-own-tea at 6.30 warms us up physically and socially before the serious part of the evening commences. Our pastor and his wife, forsaking their more comfortable supper table at home, lend their genial company to this communal tea party.
     Mr. Acton has prepared a comprehensive and particularly stimulating course from the Arcana, treating of the Book of Exodus. An immense amount of preparation must be entailed, as each class is summarized and typed out, to aid private study, and for the benefit of those who have to miss an evening. Attendance is encouraging; there can be no one who does not feel the urge for more intensive study, now that the encroachments of war have been removed from our lives. Sometimes we have felt rationed in more than merely natural food.
     The monthly Sunday lunches, invaluable in the war days as the only means of meeting doctrinal and social needs, will be held in future only three or four times in the year. Plans have been made for more social events. Two or three such, ranging from light to lightest, have already been held. In short, we have, after years of uncertain and very tentative planning-(and sometimes unable to plan at all)-settled down to what looks like a well regulated, pleasantly filled society routine.
     The transition from war to peace is slow, as far as amenities are concerned. The catering problem is still one of our greatest handicaps at any church affair, but we manage pretty well, with our milk in medicine bottles, and sugar in lozenge tins, and our pooled sandwiches. And we are only too thankful to have lights undimmed, and peaceful though shabby streets to take us to and from our church functions.
     Recently, however, our overseas' friends have made themselves busy in our behalf. Most generously, parcels from Australia, South Africa, Canada and the United States have been pouring in-and we thank all these kind friends who have made Christmas and other celebrations much more "eatable" events. Indeed, you should see our storeroom shelves now! If one is feeling hungry, an inspection of the parcels from abroad is enough to make one's mouth water. And here one must mention the marvelous cake made by Mrs. Henderson and the mother of F/O Norman Heldon, of Hurstville, Australia. We ate it (with applause!) at the Christmas Tea Party.
     From September till January a slice of good fortune befell Michael Church, though Mrs. Viola Ridgway may be excused for possibly not looking at it in quite the same rosy light. Owing to the transport problem, Mrs. Ridgway and her family of three found themselves stranded in England en route from Durban to Bryn Athyn, and thus for many months we had the pleasure of their company. One evening Mrs. Ridgway was able to give us a delightful talk on the South African Native. As for the young folk, they were a great addition to our young people, and we were very sorry to part with them all.
     It is likely that we have seen the last of our Canadian and other visitors in the Forces, though even as late as December there were visits from W/O Murray Hill of Kitchener and Petty Officer Henry Funk, from the Canadian Northwest.

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     There is one item of our life in London which has not as yet bent touched upon, namely, the monthly meetings held in North London at the home of Mrs. Briscoe. For well-nigh two years now these Sunday afternoon Services have attracted an attendance of about 30 persons most of them living in or near North London, who find it easier to meet at Finchley than to travel to Burton Road. Here, at Mrs. Briscoe's hospitable home, a Service is held at 3 p.m., followed by "pooled" tea at which there is a great deal of friendly talk, followed again by a class, after which those who live at a distance take their departures; those who don't may stay-well, we don't know how late!
     A similar venture made more recently in East London appears most encouraging. Here about 12 to 14 persons, most of whom are quite new to the Doctrines, meet at a monthly class held by Mr. Acton. One Michael Church family of 4 have managed to stimulate their friends with interest in the New Church, and these classes are held in response to a request from the newcomers.
     So our life is gradually swinging back into normal again, and there seems a pleasant future ahead, marred only by the sad prospect of the departure of Mr. and Mrs. Acton.
     EDITH ELPHICK.

     MICHAEL CHURCH.

     A Notable Event.

     On Thursday evening, February 14, members of the Michael Church Society were entertained by a recital, illustrated with music and tableaux, which was strongly reminiscent of the original Morality Plays of the early Christian Church, with this difference, that the new venture was strongly imbued with the spirit of the New Church, and proved a very effective way of bringing home to the members the vital reality of the causes of war and of the only genuine peace.
     The entertainment was prepared by Miss Edith Elphick, with the assistance of musicians and tableaux characters, The choice of readings and the dialogue took us back vividly to the atmosphere of the dark days of war. A tableau showing citizens huddled in the all too inadequate shelters common to the homes of Britain was realistic. The shelter, lit by a spluttering candle and furnished with the inevitable teapot for refreshment during lulls in the bombardment, was most appropriate to its "tin-hatted" inmates.
     A second tableau reminded us of the dejection and despair occasioned during war by the portrayal of a dispirited group of refugees typical of those who, data the ages, have sought to flee from the ravages of war. The third and last tableau showed us a group of people from whom the peril of war had departed. In a brightly lit garden they were reclining in peace, reading books and making garlands of flowers.
     A recital of instrumental music and singing before the play itself produced the right atmosphere for the understanding of the lesson to follow; and Mrs. Wainscot's voice conveyed the feeling of suspense and thrill necessary to the mood of the moment.
     The elocution in the readings was most impressive. I left with the conviction that I had witnessed and heard a most telling exposition of the basic teaching that man, with his love of evil, can only be rescued from eternal misery by repentance and a true acknowledgment of the Lord.
     I hesitate to give a more detailed description of the event in the hope that, if Miss Elphick could be persuaded to pass on the script and instructions to other Societies of the Church, they also would certainly be amply rewarded for efforts made to reproduce the entertainment. Oh and I nearly forgot, the title of the piece is "The Combat."
     PERCY DAWSON.

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     EDITORIAL NOTE: Mr. Dawson s account was sent to us lay the Rev. A. Wynne Acton, who also enclosed a copy of what is entitled "A Dramatic Programme in Music, Speech and Tableaux." the Scenes being: I- War; II-Refugees and Pilgrims; III-Peace. These were illustrated by readings and recitations-a form of "verse-speaking" reminiscent of the ancient Greek Chorus; also by the singing of Psalms, Hymns and Hebrew Anthems, and lay instrumental selections from the music of Beethoven, Brahms and Sibelius.

     TORONTO, CANADA.

     During the months of February and March the Sunday services have been well attended, and we have had the privilege of listening to many very fine sermons by the Rev. F. E. Gyllenhaal. At these services our pastor has also been giving a series of talks to the children on the subject of "The Prophets," and these have been illuminating to children and adults alike.
     The Wednesday doctrinal classes for the first part of 1946 were in picture form, being a series of colored lanternslides from the Old Testament stories. These were accompanied by informative comments from our pastor, and made a most interesting and useful diversion. For the past few Wednesdays we have been learning about Ecclesiastical Government and Pastoral Work, which rather unusual class-subjects have been thought- provoking and have evoked discussion.
     The Ladies' Circle Meetings have been well attended and enjoyable. Mr. Gyllenhaal has visited them in his official capacity and given interesting papers on a variety of topics.
     Theta Alpha has continued reacting and discussing the work on The Moral Life, by the Rev. Hugo Lj. Odhner, under the baton of our pastor. The meetings have been very pleasant.
     The Forward-Sons caught the spotlight in the month of March by having five eminent officials of the Sons from Pittsburgh, plus the General Church Treasurer and the Rev. Willard Pendleton, at their meeting on March 15th. It was probably a record turnout when forty-two gentlemen were seated for supper. Messrs. A. Scott and J. Knight were the very successful chefs. The speakers for the evening were, of course, the seven guests, each taking his turn, to the s of the Torontonians. The only flaw in this party was the absence of the ladies; and while this disturbed the gentlemen not at all, it did not serve to please the absentees.
     On February 15th the Olivet Society put on its longest gown and smartest tie and sailed forth in its gayest mood to commemorate the rather nebulous but most engaging Saint Valentine. Due to the efforts of Mr. Joseph Pritchet, the most professional decorations transformed our assembly ball, and a good orchestra accompanied the joyous hearted, light footed throng of guests. Mr. and Mrs. Beverley Carter were our cordial host and hostess. It is a good thing to be gay, particularly when we are together and happy about it-"For the more we are together, the happier we'll be."
     A more seclusive party was held when the young group-that is, the Young People's Class and the Sunday School-spent a happy evening at the church. The affair was so successful that they decided to have another such party each month.
     We had the honor and pleasure of having the Rev. Alan Gill conduct our Sunday morning service on February 10th. His instructive sermon was based upon Exodus 13: 20-22, concerning the pillar of cloud and the pillar of fire, depicting the vicissitudes of the life of the man of the spiritual church. On the same day Mr. Gill conducted the Sunday School and the Young People's Class. We were particularly glad to welcome Mrs. Gill and Miss Jane Gill, who visited Toronto that weekend.
     Mr. Gyllenhaal visited Montreal and Ottawa during February, much to the pleasure of the New Church families in those two famous cities.

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     Personalities in the limelight during this period were: Mr. and Mrs. Fred Longstaff, who celebrated their Fortieth Wedding Anniversary; Miss Norma Carter and Mr. A. Thomas Bond, whose engagement was announced and the good wishes of their many friends; our pastor, the Rev. F. F. Gyllenhaal, who celebrated his birthday, rather to his surprise; and, much less pleasantly. Mr. Arnold Thompson, whit has been seriously ill for quite a long time.
     VERA CRAIGIE.

     CHICAGO, ILLINOIS.

     Sharon Church.

     The Rev. Harold Cranch, our pastor, has returned from his tour of the Western States, and has given us a Wednesday exerting account of the journey. During his absence of five weeks all of February and a week in March-we were fortunate in having the Rev. Victor Gladish and the Rev. Ormond Odhner conduct the Sunday services. And, as forecast in our last report, the Rex. Elmo C. Acton conducted oar Wednesday evening doctrinal classes, with very interesting presentations of the subjects of Conscience. Repentance, Merit and Reward, the Letter of the Word, and (very suitable for the times) Anxiety. These subjects were actively discussed by those present. That is one advantage when the numbers attending are comparatively few, as is the case in the smaller societies of the Church. With our pastor's return we have resumed the study of the work on Divine Providence in the doctrinal classes.
     We have lost a faithful and valuable member in the passing of Mrs. Julius Alden to the spiritual world. She had been ill for some time, and it is comforting to know that she is now released from her suffering, and will again be able to take her active part in church uses.
     In my last report, published in the March issue, when speaking of the newly elected officers of the Ladies' Auxiliary, I accidentally omitted the re-election of our treasurer, Mrs. George Rex, and the election of Mrs. Noel McQueen to the hitherto missing office of vice president. We had our first social meeting of 1946 on March 15th at the home of Mrs. John Pollock. Delicious refreshments were served, and an animated discussion was enjoyed.
     Mrs. Cranch is making a satisfactory recovery after an appendectomy at the hospital, and we shall be glad to have her with us again.
     We have had the pleasure of welcoming Roland Anderson and Robert Brown, who have been released from the Army.
     The room on the third floor of our church building is almost completed, and has already been useful. And we were fortunate in being able to arrange with Mr. Edmund Smith to make kneeling benches for our place of worship. They have been beautifully made, and are a decided improvement.
     VIOLA WELLS.

     THE ACADEMY OF THE NEW CHURCH.

     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 Saturday. June 8, 1946, at 8.00 p.m.
     After opportunity has been given for the presentation and discussion of a summary of the Annual Reports of the officers of the Academy, Professor Stanley F. Ebert will deliver the Address.
     ELDRIC S. KLEIN.
          Secretary.

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EIGHTEENTH GENERAL ASSEMBLY 1946

     Announcements

     BRYN ATHYN, PA., JUNE 15-19, 1946.

     EIGHTEENTH GENERAL ASSEMBLY.

     BRYN ATHYN, PA., JUNE 15-19, 1946.

     Program.

Friday June 14.
     8:00 P.M.     Commencement Exercises of the Academy of the New Church.
               Address: Rev. A. Wynne Acton

Saturday June 15.
     10:00     A.M.     First Session of the Assembly.
               Episcopal Address
     1:00     P.M.     Sons of the Academy Luncheon and Meeting.
     9:00     P.M.     Reception and Dance.

Sunday June 16.
     11:00     A.M.     Divine Worship.
               Sermon: Rev. Willard D. Pendleton.
     3:30     P.M.     Administration of the Holy Supper.
     8:00     P.M.     Second Session of the Assembly.
               Address: Rev. Erik Sandstrom

Monday June 17.
     10:00     A.M.     Third Session of the Assembly.
               Address: Dr. Charles E. Doering.
     1:00     P.M.     Luncheon under the Auspices of the Women's Guild.
     8:00     P.M.     Fourth Session of the Assembly.
               Address: Rev. Wm. Cairns Henderson.

Tuesday June 18.
     10:00 A.M.     Fifth Session of the Assembly.
               Address: Right Rev. Alfred Acton.
     3:00 P.M.     Meeting of Corporation of the General Church.
     3:00 P.M.     Theta Alpha Meeting.
     8:00 P.M.     Sixth Session of the Assembly.
               General Church Uses.
               Address: Mr. E. C. Bostock.

Wednesday June 19.
     11:00 A.M.     Divine Worship. (Ordination)
               Sermon: Rev. Gustaf Baeckstrom.
     7:00 P.M.     Assembly Banquet.
               Toastmaster: Rev. Elmo C Acton.

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MAKING ALL THINGS NEW 1946

MAKING ALL THINGS NEW Rev. HUGO LJ. ODHNER 1946

NEW CHURCH LIFE
VOL. LXVI
JUNE, 1946
No. 6
     "And he that sat upon the throne said, Behold, I make all things new." (Revelation 21: 5.)

     The apostle John, with his spiritual eyes opened, saw a symbolic vision of the judgment that was to come. At its conclusion he saw a strange thing, a city descending from God out of heaven. This was the holy city, the New Jerusalem, wherein sorrow and pain could have no place.
     John lived at the beginning of the Christian era. Yet he was given to see that the final fulfillment of the gospel of Christ could not take place until after the first attempt to establish Christianity had met with opposition and defeat at the hands of evil forces which he saw arising both within and without the body of the church. John did not know how soon this first defeat of the kingdom of God would come. He could only report what he saw in vision-what he saw represented in the spiritual world, where time is of no account.
     As a matter of historic fact, the church, which bore the name of Christ, marched on after apostolic times from triumph to triumph. It spread over the Graeco-Roman world. It conquered the Empire, and made all Europe its seat, dictating to kings and holding peoples under the spell of its authority.
     But at no period could it be said that Christianity fulfilled the prophetic vision of its destiny such as John pictured it. The words which John heard spoken out of the throne of God-Behold, I make all things new-had not come true. Christianity had indeed brought to men a new and fundamental truth, a new, simple concept of the One God as visible in Human Form; but it was a truth, which became hopelessly entangled, in ancient symbolism, and which was early confused in the minds of Christians, who began to worship a mythical Trine of Divine Persons.

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Christianity also brought a new attitude to life, offering to solve its problems by charity and love rather than by force or cleverness. Yet this new sentiment was never to become a rational law of living. Under the pressure of ancient wrongs, and the impact of temptations and martyrdom, it degenerated instead into self-pity and ascetic piety, which fostered a secret spiritual pride under the surface of humility and the charity, which the church officially represented, was corrupted through Papacy into a love of spiritual dominion, which bred tyranny and intolerance.
Again and again the corruptions of the Christian Church gave occasion for reformers to arise and challenge the more obvious evils and abuses. And new doctrines arose, new modes of salvation were preached. Yet these continual reforms, resulting in many schisms and the formation of new' rival sects, left the central falsities undisturbed, and left the more hidden evils still free to gnaw at the very core of Christendom. In external power, or at least in numerical strength, the Christian churches continued to grow: and in our own century its preachers pointed with satisfaction to social reforms and to the recent rise of political liberty, claiming these as fruits of the centuries of Christian civilization.
In point of fact, the progress of modern civilization was not due to the Christian Church. It was in spite of the resistance of the Church that the Renaissance brought with it-as an echo from pagan Greece-the humanism, which stresses the dignity and the rights of the individual. It was in spite of the resistance of the Church that science and invention came to make possible that material progress which superficial minds so often imagine as the guarantee of human happiness. And these revolutionizing intellectual forces gushed forth, not to amplify the efforts of Christian endeavors, but to take the place of a Christianity, which had lost its soul, lost the faith, it once had in its own doctrines. They came as an eddy of judgment upon the old Christian churches,-as an accompaniment to the spiritual judgment which John had predicted in his symbolic visions.

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     It is no wonder that the apologists for modern Christianity resort to the excuse that Christianity has not failed, because it has never actually been tried out." Certainly, if the New Jerusalem means an utterly new civilization in which the Lord reigns supreme, a new social fulfilment of the teachings of its Divine Founder a new vision of spiritual and natural life, then this Holy City was never yet planted on the soil of this earth. Whatever the first Christians knew- or hoped for, the disillusioned world of today has forgotten or rejected.

     *     *     *

     Shortly before His passion, the Lord pointed to the temple at Jerusalem and said, "Verily, there shall not be left here one stone upon another!" This prophecy came true, literally, forty years later. But the Lord had in mind the temple of Christian theology, which He had sought to teach His disciples. He foresaw that the truths of His doctrine would be broken down by men and taken out of their intended connections, until no genuine doctrine was left.
     And if we look about us at this day, where do we find any clear or genuine acknowledgment and understanding of a single essential Christian doctrine? What sect can offer a clear idea of God, and how He is the source of all life? Who, among the millions of nominal Christians, has a knowledge of the Lord Jesus Christ and any understanding of His identity with the Father? Who knows with any conviction what the Trinity is, without falling into the idea of three gods? Who can give any rational explanation why the Lord had to become incarnate? or in what the work of redemption consisted?
     And who, in the Christian world, has any sure knowledge of the spiritual world, and what awaits men after their death? Who knows anything about the normal relations of spirits and men, or even of the soul and the body?
     Who, among all the readers of the Holy Bible, could explain its difference from other books, and tell wherein its holiness really consists? Who knows the meaning and the value of Baptism, or of the bread and wine of the Holy Supper, which sacraments are now scarcely regarded as anything but ceremonies-or else as superstitions?

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     Who, nowadays, even knows how to read the Word of God, except as moral literature, or else as literal history? Who knows how to draw doctrine there from? Who has any clear knowledge of the interdependence of charity and faith in the salvation of man? or of what is meant by repentance and regeneration? Who has the true doctrine of conjugial love, and of the purpose of marriage, and of the aims of education? What church teaches the truth about faith-the faith that is not blind, but seeing? or about man's free will, which God so carefully guards?
     There is no stone remaining upon another in the temple of Christian faith: no stone which is `not either dislodged, or chipped by human self-intelligence, or set upside down and into the wrong place, distorting the whole into a mockery by mixing falsities with statements which are true in themselves, but untrue out of their intended connection. Doctrine-the vehicle of spiritual truths-has perished, like a Jerusalem destroyed!
     Truth is unknown. There are several forms of ignorance. There is the ignorance of the gentile or the babe, who have never heard the truth. There is the ignorance of a child, who has knowledge but no understanding, and who thus knows the truth only in symbolic form. or as to its external statement or appearance, and not as to its use. And. finally, there is the pernicious ignorance which arises when the love of heavenly things waxes cold, and knowledge is perverted and filled with falsities that allow evils of life to be confirmed and even defended. When such ignorance spreads its wintry darkness over the church, then truth is banished, and cannot return until the falsities and their evils are judged and removed.

     *     *     *

     This is the reason why John saw the terrible scenes of judgment-of a Last Judgment-before he beheld the crystal city of the New Jerusalem descending out of heaven, and heard the voice of God, "Behold, I make all things new!
     For the New Jerusalem is nothing less than a city of truth, a structure of doctrine-the "heavenly doctrine" which is known in heaven and can descend only by Divine revelation-the purpose of which is to restore a true understanding of the Word, and of human life, and thus procure for men the means of salvation.

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It was to be a new Jerusalem, not rebuilt by men from old preconceptions, as a patchwork of old errors and new discoveries, but built by the Lord Himself to His own specifications, built by a new revelation out of His Word. This revelation was given to the world through the inspired mind and pen of Emanuel Swedenborg, to judge the old falsities and lay the foundation for a New Church, in which the Lord could fulfill His promise to "make all things new."
     Even those who have from childhood received and studied this new Revelation do not always appreciate how utterly new its Doctrines are. Yet these teachings touch upon every phase of thought and life: and what they touch is revivified, and is filled with unexpected depths of significance, with new meanings, new uses. And a Christian who begins to study these doctrines, be he simple or learned, soon finds himself living in a new universe-one which has acquired a clear meaning and an order, a soul and a purpose, which he never before had surmised. For he learns for the first time to know his God, to know his Creator as the Divine Human revealed on earth as Jesus Christ in whom dwelleth all the fullness of Deity bodily. It was from Divine Human Love that the world was created, and man in the image of this Triune God.
     As he reads on, he learns the new truth that the Word is Divine because it contains the omniscient, inexhaustible wisdom of God expressed in internal strata of spiritual laws adapted to angels and, at last, in the literal sense, involved in a perfect allegory of symbols taken from human history and ancient ritual, so that it might be preserved among men.
     He learns that the Divine end and purpose, in the very least detail of creation, is to form a heaven from the human race and that this heaven is a kingdom of spiritual uses mutually performed by societies of spirits who once lived in tutelage on some earth in the natural world, and that the angelic heaven contains no others.
     He finds this new. spiritual universe-inhabited by the spirits of men once living in our world-to be a realm more complete and real than that of earth-a sphere in which the self-chosen and confirmed love of each man will find its eternal satisfaction, because there are untold heavens, and also untold hells, of varying degrees and kinds.

246

     He can learn, in almost infinite detail, how the states of human life-represented by all these spirits-are all so ordered by the Lord in that eternal world as to produce the perfect cooperation which is pictured in the human body, ruled by the law-s of spiritual growth.
     He discovers that his own thoughts and affections-conscious and unconscious-and all the phenomena, moods and feelings of our mental life, are clue to the perpetual influx of life from the Lord, as it is modified and tempered by the spiritual beings which surround us according to our needs and chosen states: and that the spiritual world is indeed the world of causes, whence comes every impulse to organic growth and change on earth, so that all nature, despite the deadness of its matter, actually becomes molded into a theatre representative of spiritual uses, and thus into a world in which all things correspond to the things of the spiritual world, just as the organs and movements of man's body answer to the functions of the mind, and express its states.
     The receiver of this Heavenly Doctrine soon begins to realize that all life is in itself Divine, and that what we call "human life" is only a reception of the life which proceeds from God.-a conscious and an unconscious response on the part of man, as a receptive vessel. He realizes that all created things-from the inmost of the spiritual world, ranging through the descending heavens, and from the inmosts of the dead natural world of spatial motion down to its lowest, inert forms-that all these created things are arranged in descending degrees which are adapted and attuned to receive that life in an unlimited variety of purity and perfection.
     And he perceives that, according to such discrete degrees, all things are assigned their uses, by which creation as it were ascends back to its Source, and through mankind returns its thanks to the Creator; which places upon men a responsibility to weigh and distinguish the relative values of all things, and to take account of how natural things are subordinate to higher, spiritual uses.
     He learns from the Writings to understand the nature of man-of his mind, with its two faculties of liberty and rationality, and its degrees of memory, imagination, and reasoning thought; and that, within these ordinary faculties, which are common to all men, there can be reared up the structure of a conscience, by which the Lord can remold the repentant spirit, and enable man to act from faith and charity rather than from his inborn love of self.

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     And Doctrine also opens up the past, to let men see the story of mankind as it is seen from heavens-the story of a race born into the wisdom of innocence, but perverted by the phantasies which its evil produced. It is the story of a merciful Providence which ever seeks to preserve with man the precious Divine gift of human freedom against the cunning of hell and the profligacy of man's passions; the Providence of God which, by His laws, provides for every need of man's spirit, and works for his redemption or amelioration, into whatever evil case a man may bring himself and his offspring.
     And, as the central theme of the story of man's redemption, can be seen the effort of the Lord God to reveal Himself to His creatures-even, when all else failed, by assuming a human body by birth upon the earth-a body through which He could meet and defeat the rebellious hells, and point out to His people the way of regeneration. Yet, at His First Advent, He could be recognized as Divine only as to Person, not as to His Essence; wherefore He must come again, not in Person, but in His Divine Truth, which teaches of His Divine Human Essence, and reveals His Divine Mind, and gives the truth that shall make men free.
     It is this troth concerning the Divine Human Essence of God that is the unifying center and source of the Doctrine of the Heavens, which is now also the Doctrine of the New Church. Hence it is said of the New Jerusalem that the city hath no need of sun or moon, for "the glory of God doth lighten it, and the Lamb is the light thereof."
     This Doctrine is new, and it makes all things new." It makes of life a new thing-never before conceived of. It cannot be taken apart or received in part. It is an entire whole, a city foursquare and perfect. In it, when so taken, there can be "no death, no crying or pain": no fear, no crime, no sorcery or deceit. Surely, no ecclesiastical organization can ever pretend to become a New Jerusalem, in this sense! But the New Church, as to its doctrine and its life therefrom, is a spiritual sphere of thoughts and affections, in which no evil or deception can possibly abide.
     No man can enter the stout walls of the city of salvation by knowledge alone. Knowledge alone, and intellectual discernment alone, are vulnerable.

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Knowledge grows old, and needs love to make it eternally new.
     Therefore it is said of the New Jerusalem that the length and the breadth and the height of it are equal." For even spiritual things must have their three dimensions. Doctrine, if its substance is to become actual and its value proved, must not only produce a broad intelligence, but also conceive a lofty motive, a high love which reaches up toward the Lord. And it must project itself into progressive usefulness, as man strives to apply it to the length of his ability and strength, that it may fill his life.
     It is into this holy city, whose gates shall never be shut, that the Lord now invites the nations of the earth. But a man can only be said to be within the New Jerusalem, and safe against spiritual dangers, so far as his spirit, without reservation, loves the truth that he can see, and applies it to the uses of his life. Only then have "former things passed away,"-former affections of self-love and self-leading. Only then, are "all things made new." Amen.

LESSONS:     Apocalypse 20: 11 to 21: 5 and 21: 9-17. C. L. 537-534 (parts).
MUSIC:     Revised Liturgy, pages 425, 435, 479.
PRAYERS:     Nos. 67, 100.
GRADUAL ESTABLISHMENT OF THE CHURCH 1946

GRADUAL ESTABLISHMENT OF THE CHURCH 1946

"The reason it is of the Divine Providence of the Lord that the Church at first is among a few, and successively increases among many, is because the falsities of the former Church are first to be removed; for before that is done truths cannot be received. For the truths which are received and implanted before falsities have been removed do nor remain, and are also eliminated by the dragonists. The like took place with the Christian Church, which increased successively from few to many. Another reason is, that a New Heaven is first to be formed which will make one with the Church on earth. . . Certain it is that a New Church, which is the New Jerusalem, will come into existence, because it has been predicted in the Apocalypse, chapters 21 and 22; and it is also certain that the falsities of the former Church must first be removed, because these are treated of in the Apocalypse up to chapter 20." (A. R. 547.)

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BANNER OF THE NEW CHURCH 1946

BANNER OF THE NEW CHURCH GEORGE DE CHARMS 1946

     A Talk to Children

     Today, the 19th of June, we celebrate the birthday of the New Church. According to the promise given in His Word, the Lord has come again with power and great glory to establish His final and everlasting kingdom, both in heaven and on earth. He has revealed the internal meaning of His Word through His Servant Emanuel Swedenborg. He has effected a Last Judgment in the spiritual world, forming a New Christian Heaven of all who were willing to be saved, and restoring order in the hello holding the evil in subjection, that they might no longer enslave the souls of men.
     All this had to be done before the New Church could be established. But, after everything had been prepared, the Lord immediately began to form that Church, first in the spiritual world, and then on earth. On the 19th day of June; one hundred and seventy-six years ago, He called together the twelve apostles who had followed Him during His life on earth, and sent them throughout the whole spiritual world to preach the gospel that "The Lord God Jesus Christ doth reign."
     A few years later, a small group of men who had come to believe in the Truth revealed in the Writings gathered in the city of London to establish the first organization of the New Church on earth. These men, like the twelve apostles, were called together by the Lord to spread throughout the entire natural world the good tidings of the Second Coming, the gospel that "The Lord God Jesus Christ doth reign." Since that time the New Church has been growing, very slowly on earth, more rapidly, we believe, in the spiritual world. But while its growth has been slow, it has been steady and unceasing, until today there are some twelve or fourteen thousand people, scattered through many different countries, who have received the Heavenly Doctrine, and who worship the Lord in His Second Advent.

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[Picture of the Banner: "Behold, I make all things new."]

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On this day we enter into the Lord's house, to offer praise and thanksgiving to Him from grateful hearts, because He has given men new light, and new hope, in the midst of fear, and darkness, and grievous suffering. He has raised up a new standard of Truth, like a banner, for all men to see, calling upon all who are willing to follow Him to gather round that banner, that they may join in the greatest battle of all times-in spiritual warfare that is at last to overcome the forces of evil, drive out the hosts of hell, and restore heavenly charity, mutual love, and the happiness of genuine peace to all mankind.
     In ancient times, when there were as yet no large nations, and when men dwelt apart in tribes, whenever a tribe was threatened with attack by an enemy, the leader would set up a banner upon a high hill where all could see it. Trumpets would be blown to call the people together. As soon as they heard the trumpet, and saw the banner, the people would come from all directions, bringing their spears, and swords, and slings, prepared as one man to defend themselves, and to protect their homes and their families.
     So now, the Lord, through His servant Emanuel Swedenborg, has raised up a spiritual banner,-a banner of Truth that we call the Writings. It has been published abroad for all to see, and the trumpet-call has gone out for all who love the Lord to gather under that banner, pledged to fight in defense of that truth against the hosts of evil. All who see the Truth and respond to the call, wherever they may be, even if separated in space by wide oceans and broad continents, are really together in spirit. They are together in the other world. They have one faith, one purpose, one hope. They appear before the Lord as one mighty man And all together they constitute the Church of the Lord on earth.
     This is the reason why, when we come to worship the Lord on this day. we march in procession carrying the banner of the New Church. That is the Lord's banner. It represents the Writings,-the internal sense of the Word in which the Lord appears, that He may teach us and lead us.
     A banner is a symbol, or sign, reminding us of things we hold precious-things we wish to preserve and protect. The banner or flag of our country reminds us of all the blessings of order, of freedom, of opportunity, that our country has secured for us.

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And when those blessings are threatened, millions of men and women throughout the land turn from their individual pursuits, and, looking toward the flag, offer their services to defend their country. So also, when we look toward the Banner of the New Church, we are reminded of the Lord, of the Word, of all the blessings the Lord has bestowed upon us, and we are inspired with loyalty to His Truth. Our hearts are stirred with determination to follow wherever the Lord may lead us, to fight in defense of His Kingdom, with courage and faith to give battle in His name against the evils that would enslave and destroy it.
     For long centuries the hells have had dominion over the hearts of men. There has been a long night of spiritual darkness. Men have not known the Lord. They have not understood His Word. They have known nothing about heaven or the life after death. And in the darkness, those who were good have been at the mercy of the evil, who have continually sought to rob them, to oppress them, to bring fear and suffering and destruction upon them. They knew not how to protect themselves, being ignorant of the Truth, which alone gives power against the evil. But through the night the Lord was patiently and secretly preparing to set them free. And now the night is passing. The light of Heaven's Truth pierces the darkness for all who have eves to see. And with the coming dawn we behold the glorious banner of the Lord, raised high upon the mountain of His holiness. The Lord is calling to us to awake from the nightmare of fear and of suffering, and to gather about His standard.
     This is the meaning of thy nineteenth day of June. It is one of the greatest of all the days in history.-a day of promise and of hope for all men. If we respond to the call, and faithfully follow the Lord as He now appears to us in His opened Word. He will lead us through every trial and every danger to final victory, until men everywhere will again give glory to God in the highest, and there will be on earth eternal peace, goodwill toward men.

LESSONS:     Isaiah 62: 6-12Revelation 21: 1-6.
MUSIC:     Liturgy, pages 425, 426, 476, 479.
PRAYER:     C 12.

253

NEW CHURCH 1946

NEW CHURCH PHILIP GRAHAM COCKERELL 1946

     (While stationed at Pretoria last year, A/Corporal P. Graham Cockerell sent this paper as a contribution to the New Church Day celebration at Durban. and it was read at the banquet by Mr. Wilfred Waters.)

     "And I John saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband." Rev. 21: 2.) The signification of this prophetic passage in the Book of Revelation should be of the greatest importance to all New Church men and women. The meaning of these words, now so clearly revealed to us, is "that the Lord will establish a New Church which will be consociated with the New Heaven in Divine Truths as to doctrine and as to life, and that this Church will be conjoined to the Lord through the Word." (A. R. 879, 881.) This Divine Truth prophesied by the Lord has now become manifest, and the "Holy City, New Jerusalem." has actually descended from God out of heaven, and is now with men.
     The birth of this New Church took place on the nineteenth day of June, 1770, and therefore it is upon this day every year that we celebrate and rejoice; for the Lord, from love, has declared the glad tidings that He Himself will now be present with men in His Divine Human. This is a great and wonderful day, for it marks the end of spiritual darkness. No longer are we in void and black darkness respecting spiritual truths. "The Spirit of God moves upon the faces of the waters-which means that, from the Lord's Divine mercy, we can now enter into light and receive the blessedness of eternal life.
     When the Lord first deigned to come among men-to reveal His Human and by His glorification make it Divine-mankind was in such a state of the loves of self and the world, that is, in such a perverted order, that men were blind, and could not see and acknowledge Him. But a few were in a state to receive Him, and it is from these that the first Christian Church became established.

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But the power of evils and falsities, or of the loves of self and the world, was still too great, and this Church declined until truth no longer remained and charity became a dead thing.
     Today the state of the world is similar to that at the Lord's First Coming. How, then, can we expect this, His Second Coming, to be received and acknowledged, when man is even more deeply immersed in spiritual darkness? The case today can therefore be considered as equivalent to that when the first Christian faith became manifest. We, who have genuinely come into the truths of this Divinely revealed Doctrine, are, in deed, disciples of the Lord, and this by the Lord's Divine mercy It is through us as means that the Lord will establish this final Church of His,-the Crown of all Churches.
     Does this not constitute a glorious opportunity for us? Here and now we can enter into the first principles of our faith-charity and love towards the neighbor. Throughout the Writings, which constitute the Doctrine of this New Church, we are taught to live our lives from our doctrine or faith; and these teachings are, that the very essence of life is charity, both natural and spiritual. Wherever we find receptive ground we should expound this doctrine, and not only expound it, but also practice it. A faith is not a faith unless it is produced in external act, which is charity (charity being the first principle of faith).
     To become true disciples of the Lord, we must have a profound knowledge of the truths He has given to us, and this can only be acquired by going to the Source wherein they lie, and diligently to study them. If we desire, from a sincere heart, to perform this use, we will be led by the Lord into a rational understanding of His Divine Providence, His Divine Love and Wisdom-the True Christian Faith and the wonders of the other life; and thus will we be able to fulfill the work which has been granted to us.
     It is on this day, when we are all gathered together to rejoice in the Lord's Second Coming and the wonders He has given to us, that we should resolve within our hearts to enter more deeply into His Divine Truths, and thus to become so confirmed in them as to withstand every assault which the evils and falsities of the world will undoubtedly launch against us. At this special celebration-this gathering of New Church members and friends-the Lord is more closely present with us, and, in accordance with our individual reception of Him, we feel the sphere of His Divine presence and love.

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We can all feel His presence with us now for we constitute His Church on earth. And while we are here together, let us, each and everyone, remember that we have much to do and so little time to do it in, if we are to regenerate from our natural states into spiritual and celestial states, and thus become images and likenesses of God.
     By Divine Providence, this terrible world war is nearing its end; the forces of evil launched from imbibed falsities have spent themselves. Mankind must shortly he ready for the reception of this Divine Revelation. The New Era has come. This Crown of all Churches-this final Church, the Holy City, New Jerusalem,"- must be made manifest to all the world, if mankind is not to be destroyed. Are we ready to launch out and to spread the glad tidings that the Lord has come again? Or, are we to fail in our mission? let each man examine himself-it is not yet too late.
     It is of the younger generation that this Great Calling will be required, rather than of the older, to which was given the work of establishing the Doctrine, maintaining the Church, and implanting the truths in the hearts of the younger generation. If this work had not been fulfilled by them, we would not be here today. Their task on this earth is almost over; many have already been called to higher uses: and it is for us to take on the work, so well and dutifully done, and to continue to build it lip as is expected of us. This we should do from a love of the high uses involved,-the use of bringing thousands of spirits into their prepared states for their reception into the New Heaven which is being formed for and from this New Church, and thus to their eternal happiness.
     This New Church is the Lord's final Church on earth, and we, who have come into its Doctrine, know and acknowledge its truths to be Divine. Let us, then, go forward together with a strong determination to give of our best, and with a prayer in our hearts that the Lord will guide us in our endeavors, to the end that mankind may be united in thought and action, in the love of God, in love towards the neighbor, and in the love of use,-the celestial, spiritual, and natural order of life from the Lord.

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SWEDENBORG AND THE WORD EXPLAINED 1946

SWEDENBORG AND THE WORD EXPLAINED ALFRED ACTON 1946

     (Delivered at a celebration of Swedenborg's Birthday, held at Bryn Athyn, February 1. 1946. Reported by Miss Beryl G. Briscoe.)

     I wish to speak this evening on Swedenborg's state during the writing of The Word Explained. I must begin, however, by going a little further back, to 1743 and 1744, when Swedenborg had those dreams, which gradually initiated him into open intercourse with the spiritual world in April, 1745. The record in the Dream Book ends with October, 1744, when Swedenborg began to write the Worship and Love of God, but the Dreams evidently continued; for on the last page of the Worship and Love of God he has the words. "This is true because the Son of God has written and dictated it"-evidently a statement based on a dream or vision.
     On April 15th, the Lord appeared to him and stated that He would open his spiritual eyes and enable him to talk with spirits and angels, and that he would be the medium by which the spiritual sense of the Word was to be revealed. We have only one source of information on this appearance from Swedenborg himself. This consists in a Pro Memoria, which he handed to Dr. Beyer when he first met him in Gothenburg in 1765. It reads:
     "When heaven was opened to me. I had first to learn the Hebrew language and the correspondences of which the whole Bible is composed. This led me to read God's Word many times: and since God's Word is the source from which all theology must be taken, I was by this means put in a position to receive instruction from the Lord who is the Word" (3 Kahl 15-16). I should like to emphasize the words, "I had to learn the Hebrew language," and the words, "I was by this means put in a position to receive instruction from the Lord."

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     Mr. Robsahm, a friend of Swedenborg, speaking of the same event, reports the latter as telling him: "From that day I gave up the study of all worldly science, and labored in spiritual things according as the Lord had commanded me to write" (1 Doc. 36). Notice that word labor-labored in spiritual things." Light is thrown on this statement by a passage in Heaven and Hell, as follows:
     "I was interiorly elevated into the light of heaven by degrees, and as I was elevated, my understanding was enlightened until at last I perceived things which previously I had not perceived, and finally, such things as I could not even have comprehended in thought from natural light, and sometimes I was indignant because they were not comprehended" (H. H. 130).
     I have read these passages to you, in order to show that, though the Lord had appeared to Swedenborg, the latter did not then know the nature or the time of the Second Coming. What he knew was that his spiritual eves had been opened, that he now had open communication with angels and spirits while still living with men on earth, and that in some way, at some time, he would be the instrument of the Second Coming-but how this coming was to be effected, and when, he did not know.
     He left London in the July following the April vision, and in the meanwhile, in pursuance of his resolve to study the Word and to become thoroughly acquainted with it, he occupied himself with making an Index to the Old and New Testaments-without noting any spiritual sense, simply an Index.
     He arrived in Stockholm on August 19th; and in September, he wrote to a friend who had been pleased with the Worship and Love of God, and presented him with another of his books, the Economy of the Animal Kingdom.
     In October, he wrote a work, never yet published, called "Concerning the Messiah about to come." At the beginning and end of this work, which consists mainly of Scripture passages concerning the coming of the Lord, he enters some notes. I quote from these. First, in the beginning of the work, he wrote:

     "That the Kingdom of Heaven is to come.
     "That the Jews are then to be converted.
     "That this will take place in the Holy Land.

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     "That the Messiah will introduce them by means of His servant." In a later note, he adds these words: "That this coming will be in the land of Canaan or in Palestine, to which land the Jews are to be called together, and also the Gentiles, and, at the same time, the Saints who have died, together with spirits and angels."
     "That then first will be the judgment of the dead and the living.
     "That the time is now at hand, and the kingdom of God will come shortly."

     It may strike you as remarkable that he should make mention of leading the Jews into the Holy Land, but this is easily understood if we remember that he was quoting passages from the Word. In these passages, prediction is made that the Jews will return to Jerusalem, and that the kingdom will again be established, and his note simply continues the language of Scripture. That Swedenborg did not mean the earthly Jerusalem, is shown by his statement that there will be gathered, not only the Jews and Gentiles, but also the Saints who have died, and angels and spirits. He speaks of the gathering being in the Holy Land because he had been quoting these passages from the Word, which dealt with the return of the Jews to that land.
     At the end of this work he enters a note: "Nov. 17. Here I began to write 'Lord Jesus Christ lead me to and on the way which Thou willest that I shall tread.'" This date marks the beginning of The Word Explained, which, however, was preceded by a short preliminary work entitled The Story of Creation, which he introduces with the words, "In the name of the Lord," because (as he says in the work itself) he had written the Worship and Love of God (a work in which he epitomized his doctrine of creation as given in the Principia, and his psychological doctrines as contained in his later works), and wished now to compare it with Revelation; "for (he adds) unless it agrees with the Word of God, it must be condemned as wholly false." He therefore takes up the first chapter of Genesis, and, after comparing it with the Worship and Love of God, he is "amazed at the agreement." He then carries on his examination to the second and third chapters of Genesis, thus covering all the ground that he covered in the Worship and Love of God.

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     Let me here call your attention to two significant things in Swedenborg's writing at the beginning of his preparation: First, he went to the Word and collected all the passages there from concerning the Second Coming, in order that he might have light on the nature of that Coming. Second, he went to the Word to compare it with his own philosophical doctrines, and was amazed at the agreement. Later, in many passages in The Word Explained, he expresses a like amazement as he observes how greatly the Lord had prepared him by his earlier studies for the work in which he was now engaged.
     After the Commentary on the Story of Creation, he commences The Word Explained with the intention of explaining the whole Word, beginning with the first chapter of Genesis. "Let us examine the Scriptures, especially with the purpose of searching the Kingdom of God, its future quality, and many things appertaining to it" (W. E. 1). It was truly a colossal task that he was undertaking. Ignorant of the spiritual sense of the Word, with no other aid than his previous studies and his open intercourse with the spiritual world, he was now about to examine the Word of God, and to search out its hidden arcana. He did not know these arcana. He knew only that he must labor to search them out: that his labors would serve as a preparation for the Second Coming: and that the time of that coming was at hand; but when it would be, he knew not.
     In November, while yet in the beginning of his work, he writes: "The Messiah is about to come who will lead men back to life, and will then admit them to eat of the tree of life" (n. 85). In December he writes: "Now the holy day is to be expected when the Messiah will return with His bride to the land of Canaan" (n. 680) and in May, 1746, more than a year after he had received his commission, he writes: "That the time is now at hand, this it may be allowed to predict" (n. 4296).
     Moreover, he gives his reasons for expecting an early coming. Treating of the Egyptian famine, he writes: "At the end of each septennial there is a universal famine in spiritual things. So it was in the first septennial after Noah; therefore the Messiah appeared to men and taught them. So it was when God Messiah came as the heavenly bread. From that time the famine will again grow grievous. Such is now the case, for men are in such night that they cannot see even that which is in light. Thus the time is now at hand when God Messiah is to come into His glory" (n. 2417).

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     He wholly rejects any literal interpretation of a coming in the clouds of heaven or with angels and trumpets. In April, 1746, a year after the Lord had appeared to him, he writes: "It is said that the coming will be a coming with angels and spirits. This does not mean a coming in the atmosphere, or that He will come with trumpets, etc.; but that He will come to those who acknowledge Him, and will speak with them, besides many other particulars which I am not yet able to tell" (n. 3348)
     That the coming was "at hand," that it would take place shortly, of this he was assured; and he regarded his present work, with all its limitations and obscurities, as the preparation for that coming, as indeed it was; for by it Swedenborg himself was prepared. "The gathering together at the end of days (he says) will not be effected by a miracle. It cannot take place without a preceding explanation and a true understanding of the Word" (n. 2645).
     These words involve that, before Swedenborg himself could be the inspired servant of the Lord, it was necessary that he should study the Word as of himself, and should thus come to a deeper understanding of its spiritual contents; for, as he wrote in Heaven and Hell, he was introduced into the spiritual sense of the Word "by degrees," so that he was able to understand things which he had not previously understood, and at last to enter fully into the light of heaven.
     In February, 1746, he writes: "At the time of the end of the world, the Messiah will send angels to announce His coming, being those who will instruct men, by the living voice and by various inspirations" (n. 1348) And a little later: The Word, in its inmost sense, describes only "the Messiah and His kingdom and church and the things pertaining thereto. These are the things, which, by the Divine mercy of the Messiah, are now disclosed. As to whether they will be the things which, in the last time, will force men to the feast, this perhaps will be told elsewhere" (n. 1398)-that is, he doubts or wonders as to whether what he is now writing is to be actually the means to prepare men for the revelation that is to come. He regards the work which he is now writing-The Word Explained,-as the medium by which the preparation will be made. One year after his commission. he writes: "The veriest sign that one has been sent is that God Messiah alone is preached.

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This therefore shall be a sign to those who will be sent in the end of days; and this is for a sign to me that I have been sent; of which matter I shall speak elsewhere, and also shall tell how far the mission extends" (n. 3345).
     You must remember that Swedenborg had no direct instruction from the Lord. He had no inspiration except from what was given by his study of the Word, by his previous philosophy, and by the opening of his spiritual sight. Apart from these, he had no direct inspiration. He worked as if of himself.
     In his exposition, as given in The Word Explained, he writes at first very simply, and gives little more than the obvious meanings of the text. As he proceeds, he goes further into the spiritual sense, although it is quite evident that he himself is feeling his way.
     Sometimes he brings in direct references to his former work, especially the Animal Kingdom. Indirectly he made use of his philosophical doctrines very frequently. Thus he writes: "Spiritual things cannot be understood without a knowledge of man in respect to his four faculties, and so in respect to order. It must therefore be a matter of lament, and heavenly spirits greatly wonder at it, that mortals live in such great blindness merely from philosophy and erudition. This leads them into such dense ignorance that they do not know that there are four faculties in man, nor even know enough to separate the human soul from the soul of brutes" (n. 2767).
     I understand this passage to intimate that, without those philosophical doctrines which he had previously elaborated, he could not have made the progress in the exposition of the Word he had made. I would again emphasize here the significance of the two preliminary works which Swedenborg undertook prior to his writing The Word Explained. First, he examined the Word to search out its teaching concerning the Messiah to come; and, second, he examined the Genesis story of Creation to ascertain whether his work on the Worship and Love of God, which comprised the whole of his cosmological and physiological doctrines, was in agreement with the Word of God. It was after satisfying himself on these two points that Swedenborg undertook the laborious task of explaining the Word in its spiritual sense.
     He fully realized that the Word was not intended as a mere literal story; that it had a spiritual and a celestial sense: and he is confirmed in this by the many need less repetitions that occur in the Letter, the bringing in of the many unnecessary details, and the omission of necessary details.

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To him these things clearly indicated that the Word was intended to teach more than appears on the surface. His task was to search out its inner meaning.
     To guide him in his task, he formed for himself certain principles of exposition. The spiritual sense of the Word, he held, must be searched out from the Word itself (n. 361):

     1. By a diligent comparison of many passages (n. 2625, 7428).
     2. By attention to the exact words of the text (n. 1664). It was for this reason that Swedenborg chose Schmidius' translation. Schmidius had made a translation which was absolutely literal, without any regard to the beauty or even to the grammar of the Latin language. Swedenborg was hampered at this time by his ignorance of Hebrew: but he indicates his intention to study that language by his oft repeated words, "Look up the Hebrew text." As I will show later on, this ignorance of Hebrew sometimes led him astray. In addition to Schmidius, in the beginning of his exposition he also used Castellio's free translation, written in a running style. His object was to get the literal translation from one translator, and the running story from the other (n. 2). In any case, he feels that no one can ever succeed in entering into the spiritual sense of the Word unless he pays attention to the exact words used in the Scriptures. "Men now care for nothing save the literal sense (he writes). "Therefore translators have given little study to the translation of the actual words of the text, and many have studied mere eloquence of speech. Hence the words have been changed for words involving mere history. When this is the case, the letter killeth, because the reader then thinks there is nothing else within it, and so he despises and rejects the Word, and insanely believes that other books, written in a more elegant style, are preferable" (n. 2073).
     3. Attention must be paid to the series of things (n. 3432), especially to the end of the series where the complete sense is revealed (n. 2080).
     4. By consulting the New Testament, and especially the parables; for in the New Testament the Lord has lifted the veil from the Old (n. 3330).

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     5. In the case of proper names, by searching out their fundamental significance. Before undertaking the Exposition of the Prophets, Swedenborg interrupted his work in order to make an index of all the proper names used in the Word: for he saw that the frequently obscure language of the Prophets could not be understood without an understanding of the fundamental meanings of the proper names used.
     6. In the case of animals, by studying their genius (n. 1417);
     7. and of trees, by studying their nature, and especially their fruit (n. 893).
     8. By the doctrine of correspondences. "The Word is so full of allegorical speech that, if one is ignorant of these allegories, and of the correspondence of natural things with spiritual, he can hardly advance a single step to the understanding of the Word" (n. 876). "Let us than (he says, at the very beginning of his work) first enter into the Word by the typical and symbolic path~ and afterwards, by the favor of God, we shall endeavor to demonstrate our conclusion by the clear sayings of the prophets and apostles, and especially by the words of the Messiah" (n. 5).

     The science of correspondences was not unknown to Swedenborg. There is indeed a common percept on and knowledge of correspondences that comes naturally to us, as when we say, a light dawns upon me, etc. On the basis of this universal perception, Swedenborg had already written, in 1742, a little work on Correspondences and Representations, in which he classifies passages from the Word under headings, such as Harmonic Correspondences. Typical Correspondences. Here he does not say what the correspondences are, but this is frequently indicated by the passages themselves. Later on, when writing his Animal Kingdom, he sometimes applies the doctrine of correspondences, as illustrating the uses of the human body. Thus, when treating of the kidneys, he quotes a passage about the purifying of the reins, and shows that the spiritual sense of that passage is seen in the actual operations of the kidneys. Again, in his Hieroglyphic Key to Natural and Spiritual Arcana by way of Representations and Correspondences, and in his Worship and Love of God, he treats of correspondences in great detail.
     He therefore began his present work by no means entirely ignorant of correspondences.

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And now, in addition to what he had previously searched out, he was enabled to learn correspondences more explicitly by daily intercourse with angels and spirits. Thus he says that, when he was examining words with many meanings, "the right meaning was made known to me" (n. 6042). Again, when writing concerning a messenger who brought to Hezekiah a message which the latter carried to the temple, he says: "The signification of a messenger was shown by a golden hand, and by the motion of my own hand without any previous will: and this that I might understand what I was reading in the Word" (Ind. Bib., s.v., Nuntius). So in a dream he was shown the correspondence of gold and silver, and in another dream the correspondence of a shoulder (n. 4872. 5012). Thus his knowledge of correspondences vas gradually increased.
     In addition to this, Swedenborg, in many cases, learned the spiritual sense of the Word by a quasi-dictation. When explaining a certain passage, he says: "That such is the signification, has been revealed to me in a marvelous way. Without revelation, such words could never be understood, It was dictated in my thought, and my thought was led to the understanding of these words, and the idea was held fixed in each word. Thus the revelation was made sensibly" (n. 7006). Sometimes, when reading the Word, a light came upon him and illumined his thought so that it led his fingers to write, almost without knowing what he was writing (n. 7006). I may here add that we have something of the same experience when, in writing, we are so full of ideas that the hand can hardly keep pace with the thought.
     Actual dictation by spirits was not allowed. Of this he says: "When I was writing, they became silent" (n. 7006). "It was not allowed me to tell anything that was dictated to me orally. When this was done, the writing had to be obliterated, it being allowed me only to tell such things as flowed from God Messiah, though then mediately and immediately" (n. 1892). Again he says: "I have written entire pages, and spirits so directed my hand that it was they who were doing the writing. For the sake of experience, they also wrote words of which I had not thought, but only of their meaning" (n. 1150).
     But although Swedenborg says that writings which had been dictated were obliterated, yet it is quite evident that at times he did write passages which were actually dictated, as, for instance, by Abraham, Isaac and Jacob (n. 1326a).

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Such dictations, however, were only under the guidance of the Messiah (n. 1527).
It follows from what I have said that, in attempting this great work of explaining the Word from himself, as it were, Swedenborg was sometimes at a loss. He labored hard: he diligently studied the Word: but frequently he was in obscurity, and utterly unable to comprehend the text before him. Thus we read every now and again expressions such as these: "This is as yet obscure." "As yet I do not know." "I cannot well comprehend these words." "When writing the above explanation, I was in obscurity." "I am unable to explain these words any further, because I am obscured by spirits." "These things should be set forth in better fashion, for here they are confused, because I am being disturbed by impure spirits" (n. 2226). When writing on servitude and liberty, he says:
"A state of servitude existed in me when writing these words; for as yet I have in no way been able to be freed from spirits who wished to force me to write these words. Therefore, when I desired to comprehend these matters, that the love of serving the public good might be aroused, the spirits induced obscurity upon me, This state came on me gradually, and then I was unable to write anything clearly save what was dictated to me tacitly, as it were: yet I did not know whether it was true or not" (n. 4477).
Here I would like to say something about Swedenborg's confessions. In his Journal of Dreams we find confessions of sin of so abject a nature that many outside the New Church, and some in the New Church, have taken them as signs of mental disturbance. But the fact is that they were genuine confessions of sin. Swedenborg tells us in the Writings that, if a man could see the nature of the spirits who are within the evils that he is entertaining, he would be so horrified that he could not possibly be saved. We feel jealousy, but we would be horrified if we were actually to see that this jealousy involves the murder and torment of him of whom we are jealous. Yet if we could see into the spiritual world, we would see that, behind and within the jealousy, were spirits who are in the lust, not only of murder, but also of the most cruel torture. Swedenborg saw more deeply into the nature of his evils than most men: and his confessions, seemingly so utterly abject, were not the outpourings of a distracted mind, but were the result of his interiorly seeing the true nature of the evils within him.

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Sometimes this leads him to think it hardly possible for him to be saved.
     This perception of the true nature of evil was greatly increased when his spiritual eves were opened, for then he actually saw the spirits who were within the evils. He saw the direful evils they willed to perpetrate, and this through him. Such spirits frequently obscured his thoughts, and entirely prevented him from seeing anything of the spiritual sense of the Word, which he was striving to draw forth. Thus, in 1746, fourteen months after the Lord had appeared to him, he writes: "I cannot understand these words (sundry Jewish laws), therefore I pass them by. I have never been so disturbed and in so perplexing a way. July 22, 1746" (n. 6657). And earlier: "If I am deprived of cognitions, then those hitherto given me are of no use, and the labor up to now has been in vain. They also are taken away from me, so that I dare nothing, I know nothing, I understand almost nothing: for so do evil spirits obscure me; and what I have been able to write has been given me piecemeal. This is my state today, exactly like the famine prophesied in Egypt. What further these words say. I know not. I await Thy salvation, O God Messiah" (n. 2733-58). And so in other places he frequently speaks of being in utter despair.
     He also had obscurity in doctrinal matters. Thus he writes: "It is a question of the deepest investigation as to whether there is anything in man enabling him to receive faith, or whether, in this respect, he is a dead thing. And since it was not yet clear to me how evil could then be imputed to man. I have not dared to reason on these matters" (n. 2654).
     I have spoken about Swedenborg's insistence on ascertaining the exact meaning of the words used in Scripture. In this respect he himself was sometimes at a loss, owing to his ignorance of Hebrew. When speaking of Aaron's breastplate, he says: "As to the colors of the breastplate, on which the translators so greatly differ, I cannot tell more than that they signify grace, mercy and love, and this for causes which it is not permitted me to make public. I await the mercy of God Messiah" (n. 4846). In a certain passage Schmidius' translation reads, "Silpab conceived to Jacob a son"; and Swedenborg tells us at some length the reason why the word is conceived and not bare; but in Hebrew is bore.

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Again, Schmidius translates the Hebrew word chosen as lecti, which means both a bed, and also chosen. But Swedenborg took the meaning bed, and in a number of passages he gives the reason why the word bed is used. Another illustration of how ignorance of Hebrew deceived him is seen in the Hebrew word Therumah (a heave offering). Schmidius spells it sometimes Thrumah and sometimes Therumah, and Swedenborg is at great pains to show that there is a distinction between these two words, although sometimes he expresses doubt as to there being a distinction (n. 3448, 4058, 5034. 5036).
     Having spoken of Swedenborg's states of obscurity, I shall now speak of those many passages where he was definitely inspired. Thus he writes: "Not a word that I write is my own, as I can solemnly testify. Therefore, if any one, whether on earth or in heaven, attributes to me one jot of these writings which are true, he does such injury to God Messiah that it can he pardoned only by God Messiah Himself" (n. 3323). Again he writes: "These words, written by my hand as an instrument, were dictated by the Messiah Himself through Abraham. Not a single one is mine. This I can sacredly testify by Jehovah God" (n. 1527-29). Again: "These last words were dictated to me from heaven" (n. 1663). "What is now written here [on the necessity of faith in the Messiah] appears to have been Divinely inspired, for the very words, though not dictated, were yet sensibly inspired. Not a single one is from myself" (n. 5587).
     A little reflection will show that these states of alternate illumination and obscurity are necessary factors in the preparation of a man woo is to be the medium of a rational revelation. Such a man must write as ii of himself, and not from dictation; and to do this he must himself clearly see the nature of what he writes. And this would not be possible without struggles, without experiencing obscurity and seeing the nature of the spirits who bring obscurity, and without fighting against those spirits as if of himself. It was by these and other means that Swedenborg was gradually prepared to receive the doctrines of the New Church "in his understanding and to publish them by the press" (T. C. R. 779).

     (To be Concluded.)

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MR. F. R. COOPER 1946

MR. F. R. COOPER COLLEY PRYKE 1946

[Photograph Frederick Royal Cooper.]

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     An Obituary.

     FREDERICK ROYAL COOPER passed into the spiritual world at his home in Colchester, England, on March 21, 1946, in his eighty-seventh year. In his passing the church on earth has lost one of its most devoted members: and the Colchester Society, which owes so much to his unswerving loyalty, will long remember him with affection. He was one of the founding members of that Society, and was active in all its uses for more than sixty years.
     Born at Stradbrook. Suffolk, on February 7, 1860, his early associations were with the Baptists. While living at Ipswich, he received a knowledge of the Heavenly Doctrines from William Gill, who taught a class in the Baptist Church, but imparted the truths of the New Church in his instruction. Both men afterwards moved to Colchester, where they established successful businesses and were associated in the uses of the New Church.
     Mr. Cooper took up the craft of jeweler as his life's work, and never lost his love for it, even in his old age. It was in April, 1883, that he settled in Colchester, opening the "little shop" so well known to New Church visitors to the town, and in which he carried on business for upwards of sixty years. It so happened that his first shop was adjacent to one occupied by Mr. and Mrs. George A. McQueen, and it was not long before Mr. Cooper discovered that they were active in the cause of the New Church.
     In 1883, Mr. Cooper married Miss Laura Proctor, who preceded him to the spiritual world in 1940. Both accepted with extreme delight the Doctrines of the New Church. To them were born three sons and four daughters: Frederick James (deceased, 1941), Ethel (deceased, 1906), William Ryle, Florence Mary (Mrs. Raymond G. Cranch), Olive, Phillis, and John Felix. There have been 21 grandchildren, of whom 16 survive, and also 3 great grandchildren.
     Immediately upon his arrival in Colchester, Mr. Cooper became active in the affairs of the New Church. Mr. and Mrs. Cooper were the very embodiment of hospitality.

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Their doors were always open to anyone interested in the new doctrines: the home sphere breathed, a sturdy Academy point of view. Many are the New Churchmen, young and old (for all ages were welcome), who will recall happy times spent in discussing the truths of the New Dispensation.
     Our old friend was Society Secretary for 29 years. Apart from his long and honorable occupation of this office, he will always be remembered as choirmaster in the early days, when he was very largely responsible for introducing the members to the Psalmody. He drew forth a delight in the singing of the Psalms, which has remained a feature of our services at Colchester throughout the years.
     He was always ready to take a step forward, once the way seemed clear; at the same time combating with all the vigor of a champion anything which to him had the appearance of an attack upon the New Revelation.
     Few have been more urgent in their belief in real New Church education. No sacrifice seemed too great for him to ensure the continuation of the educational use in Colchester. He was a founder member of the Colchester Branch of the Sons of the Academy: indeed, the last function of the Church which he attended was the regular monthly meeting of the Sons on February 28, 1946.
     And now he experiences those joys which he had so long anticipated,-the reunion with his wife, the meetings with his children and friends who had preceded him into the spiritual world. No vivid imagination is necessary to visualize him, freed from the shackles of age, taking up again the uses he loved. In his quiet, unassuming way he will take his full share. And we, who have benefited so much from his friendship here, will continue to enjoy his help-living and active-in the world of realities.
     COLLEY PRYKE.

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PEACE AFTER JUDGMENT 1946

PEACE AFTER JUDGMENT Editor 1946

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.
     A longing for the termination of the war carried with it the hope and expectation that victory would bring an early return to the ways of peace in national and international affairs. But in the troubled aftermath of the war men now realize the truth of the saving that "making peace may be more difficult than making war." The conflict itself was settled by force of arms, but the issues among the nations must be settled by the force of reason-by negotiation at the peace table. And in the degree that this reasoning is characterized by a respect for principles, by a spirit of good will and a desire for international cooperation and unity, in that degree will just and lasting settlements be realized, under that Providence which governs in the least details of war and peace, especially in "the counsels and meditations of the leaders." (D. P. 2511.)
     The New Churchman knows, however, that the modern world is spiritually unregenerate, and largely lacking in that genuine love of the neighbor from a love of God which is the only force capable of bringing an enduring peace among men and nations. He will indeed look for some lasting spiritual benefits as the result of the purge and purification of the war; and he cherishes the hope that the "freedom of religion" for which we have fought may hasten the time when "the kingdoms of this world are become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever. (Rev 11: 15.)

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But he knows that this can come only through the gradual establishment of the New Church, thus through the regeneration of men by victory in the warfare of spiritual temptation. Meanwhile, he knows also that there is a measure of the religious motive with the Christian remnant and with the gentile nations, reinforced on the natural plane by long established traditions of religious custom, morality, and civil justice, and that Providence operates through these external means to preserve order and the exchange of uses among men when interior spiritual means are lacking.
     Under the prevailing conditions, therefore, peace compacts among nations, being largely dictated by self-interest, can be attained only by compromises and continual adjustments, never easily or quickly accomplished. Those who have fought for high principles will be disappointed that they cannot at once garner the fruits of victory in the form of a united world. They may be comforted by the fact that an early peace after victory in war is not in the pattern of such things, as is illustrated for us by what is revealed concerning the prolonged operations that follow a judgment in the spiritual world, before order and peace are established in that world.

     War and Judgment.-Wars. we know, are permitted of Providence as the means of bringing great evils to judgment-the evils of the love of dominion and of earthly things, with their attendant hatreds and enmities. These evils grow in the minds of men and among their attendant spirits, but cannot be allowed to increase beyond limits without peril to the race. Eventually they break forth in violent aggression and a conflict of arms-into warfare and destruction which come to an end only when a judgment and vastation has been effected, a purification which opens the way to better states of mind, and to a new relationship and order among the nations. So may good come of evil, though it may not come at once.
     The growth of evil in the minds of men, which is the real cause of warfare, produces a like increase and predominance of evil in the world of spirits. The equilibrium is there disturbed, especially by the aggression of evil spirits who assume a hypocritical righteousness, and who, like wolves in sheep's clothing, oppress and subjugate good spirits. This reaches a limit when it interrupts the influx of heaven with men: and it can be corrected only by a Divine intervention, by a powerful influx of the light of the Divine Truth which discloses the real states of the interiors of all spirits, bringing at first a confusion and a kind of chaos, but causing a separation of the evil from the good, the evil spontaneously seeking the lower regions the good ascending toward heaven.

273

     This separation is the essential judgment, and it is followed by the preparation of the good for heaven and the preparation of the evil for hell, involving the formation of societies of kindred spirits, that they may he made ready for their final abodes in heaven or hell,-a pacification after the judgment which is not immediately but only gradually accomplished by the Lord.
     Periodic judgments of the kind we have briefly described are non of frequent occurrence in the world of spirits, where evil is not allowed to accumulate for ages as in the past, when the increase of evils and falsities brought a church to its consummation and a last judgment, after which there was a gradual restoration of order in a new heaven and a new church.

     Last Judgments.-At the Lord's advent into the world, the judgment itself was performed by His own combats against the false heavens of the Ancient Church; and their overthrow and subjugation was fully accomplished by His victory on the cross. As this victory approached, He said: "Now is the judgment of this world; now shall the prince of this world be cast out. But I, if I be lifted up from the earth, will draw all men unto me." (John 12: 31. 32.) Yet the effects of this victory came only by degrees in both worlds,-the forming of a spiritual heaven, and its opposite hell, and the gradual establishment of the Christian Church on earth.
     Of this judgment we read: "The order here meant is the order in heaven from the time when the Lord, from His Divine Human, began to dispose all things in heaven and on earth, which was immediately after His resurrection (Matt. 28: 18); according to that order they who were of the spiritual church could then be elevated into heaven, and enjoy eternal blessedness, but not according to the previous order. Before that, the Lord disposed all things through heaven, but afterwards by His human, which He glorified and made Divine in the world, by which there was such an accession of strength that those were elevated into heaven who could not be elevated before; also that the evil on every hand receded, and were shut up in their hells." (A. C. 7931.)

274

     At the Second Advent the Last Judgment was accomplished by a like exercise of the omnipotence of the Divine Human as soon as the Heavenly Doctrine was ultimated in the world. Some years before the Judgment of 1757, Swedenborg was given to witness the terrible states prevailing in the world of spirits: and, early in the Arcana Coelestia, published in 1749, he describes those states, and says: "From this it could be manifest in the other life that the last time is at hand." (A. C. 2121.) He was also an eye witness of the Judgment itself, from the beginning to the end of the year 1757, when "it was fully accomplished." (L. J. 45.) This, however, is to be taken as a general statement. For, writing to Dr. Beyer ten years later (1767), answering the question, "How soon may a New Church be expected?" Swedenborg states: "The Lord is preparing at this time a New Heaven of those who believe in Him. . . I daily see spirits and angels, from ten to twenty thousand, descending and ascending, and being set in order. By degrees, as that Heaven is being formed, the New Church likewise begins and increases." (Docu., Vol. II, p. 261.)
     From this it is clear that the judgment accomplished in one year was but the beginning,-a preparation for the new spiritual state to be imparted by the Lord at His Second Coming. For the New Church can be established in the world only by periodic repetitions of the judgment in the world of spirits and among men, but especially by the individual judgment of spiritual temptation with the man of the New Church, and his victory therein. For this New Church, we are told, "will not undergo consummation." (Coronis 24e.) "This New Church truly Christian, which is being established by the Lord at this day, will last to eternity, and it was foreseen from the creation of the world." (Coronis, Summary LII.)
     This Divine prophecy and promise begets a confident faith that we shall, in the Lord's good time, realize the blessings that are to come out of the travail and sacrifice of war.

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NOTES AND REVIEWS. 1946

     TESTIMONY OF A CLERGYMAN.

     In the year 1939, an address was delivered at the General Convention by the Rev. Joseph Fort Newton. D.D., Episcopal clergyman of Philadelphia, and a widely known speaker and writer, who on that occasion gave eloquent testimony to his love for the teachings of the New Church. We quoted a portion of his address on page 461 of that year. Dr. Newton has recently published an Autobiography, under the title, Rivers of Years (J. B. Lippincott Company, $3.00), which has been called to our attention by Mr. Donald Ruse. In the course of this very interesting volume several references are made to Swedenborg, and Dr. Newton tells how he became acquainted with the Writings.
     He and Mrs. Newton, shortly after their marriage, met the Rev. Louis G. Landenberger in St. Louis. Mo., and attended some of his classes. "As young married folk." he writes, "naturally we were fascinated by the doctrine of 'eternal marriage,' as taught by the famous seer, since we wished our marriage to be of that kind. Here, again, I met a new spiritual influence, which greatly enriched my life." (Page 91.) He then goes on to say:

     Up until that time I knew nothing of Emanuel Swedenborg except the essay by Emerson, who called him "a colossal soul"-almost a universal genius. As Beecher said, no one ran understand the religious thought of the last century who does not know Swedenborg, whose serene and emancipating vision influenced faith more than can be measured. He was a man who after his illumination, lived in the spiritual world white walking among men upon earth. In his Divine Love and Wisdom I found a new approach, a clearer insight, in my thinking about God, very unlike what I had ever known before. It made the Trinity more than a mathematical riddle and a metaphysical puzzle, and the Atonement an act of God reconciling man to Himself, not Jesus reconciling God to man. In short, man is saved by what he is, not by virtue of what he believes and does; man is not in heaven until heaven is in man There was still a conflict between my heart and my mind, due to the dark theology taught me in my boyhood-my heart was at peace, but my mind was agitated; Swedenborg helped to harmonize the two.

276

Few realize what schism an unworthy theology brings into a human heart, and what agony it is to get free of it.
A book which did much to shape my thinking henceforth was Heaven and Hell, by Swedenborg-one of the great books of the race. He taught the continuity of life and carried the idea of law over into the spiritual world long before Drummond lived: indeed he lived two hundred years too soon. Caprice vanished, along with arbitrary almightiness, and the Unseen World became a realm of law and order and growth, not another life but life further on, unbroken and unfolding. It was like the discovery of a new star out on the edge of the sky. For many, for most people today, the old scenery of faith- a city in the sky, with gates of pearl and streets of gold-has faded, and there is nothing to take its place; just a blank, silent void. It is not a failure of faith, but a breakdown of the imagination-people not realizing, as Bushnell said, that the gospel is a gift of God to the imagination. Such scenery of faith does not fit into the new universe, as science describes it. Swedenborg, thinking with moral clarity and spiritual clairvoyance, portrays life further on in a way to satisfy and exalt, showing that no soul grows worse than it is after its deliverance from the flesh. Indeed, he painted the only heaven into which one would care to enter and the only hell of which anyone need be afraid. Withal, a calm certitude is felt in alt his writings, as of one whose penetrating insight had unveiled what lies beyond for all souls, in which justice and love are united. It lifted a pall from my heart and opened lengthening vistas and lifting skies. No one can touch the mind of a great seer and not be changed by it.
GENERAL ASSEMBLY MUSIC 1946

GENERAL ASSEMBLY MUSIC Editor 1946

     The following selections will be used for the congregational singing in the Services that are to be held in the Bryn Athyn Cathedral during the Eighteenth General Assembly:

Whittington Psalmody: Psalms 45 and 46.
     Revised Liturgy: Office 1, page 5: Office II, page 15.
     Holy Supper Office, pages 63 to 68.
     Hymns 9, 48, 52, 53, 55, 58 and 64.
     Chants 16, 25, 40, 44 and 46. Anthem 9.

277

CORPORATION OF THE GENERAL CHURCH 1946

CORPORATION OF THE GENERAL CHURCH EDWARD H. DAVIS, RANDOLPH W. CHILDS 1946

     Committee on Nominations.

To the Members of the Corporation of The General Church of the New Jerusalem (an Illinois corporation):
     In conformity with a Resolution adopted at the meeting of the Corporation on June 29, 1940, the Bishop of the General Church of the New Jerusalem, as President of the Corporation, has appointed the undersigned to act as a committee on nominations for membership in the Executive Committee.
     Members of the Executive Committee will be elected at a meeting of the members of the Corporation to be held at Bryn Athyn, Pennsylvania, on June 18th, 1946, at 3 o'clock P.M.
     It is proposed that the By-Laws of the Corporation will be amended to increase the number of directors from twenty-five (25) to thirty (30).
     The Committee will nominate the following named gentlemen for election as directors (the names of present incumbents being nominated are indicated by asterisks)

*Rt. Rev. George de Charms, Bryn Athyn.
Daric E. Acton, Pittsburgh.
*K. C. Acton, Bryn Athyn.
Reginald Anderson, Toronto.
Griffith Asplundh, Bryn Athyn.
Edwin T. Asplundh, Pittsburgh.
Lester Asplundh, Bryn Athyn.
*E. C. Bostock, Bryn Athyn.
*C. Ray Brown, Toronto.
*G. S. Childs, Saginaw, Mich.

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*R. W Childs, Bryn Athyn.
*E. H. Davis, Bryn Athyn.
George K. Fiske, Glenview, Ill.
*David F. Gladish, Glenview, Ill.
Richard R. Gladish, Bryn Athyn.
Theodore N. Glenn, Pittsburgh.
Alfred Hasen, Kitchener, Ont.
*Hubert Hyatt, Bryn Athyn.
*Marlin W. Heilman, Tarentum, Pa.
*A. P. Lindsay, Pittsburgh.
*Nils Loven, Stockholm, Sweden.
*Hubert Nelson, Glenview, Ill.
*Philip C. Pendleton, Bryn Athyn.
*H. F. Pitcairn, Bryn Athyn.
Nathan Pitcairn, Bryn Athyn.
*Raymond Pitcairn, Bryn Athyn.
*Colley Pryke, Colchester, England.
Arthur Synnestvedt, Bryn Athyn.
*Victor R. Tilson, London, England.
*Frank Wilson, Toronto.

     We add the following comments: (1) It seems desirable that the Executive Committee include some residents in European countries. (2) Recent changes in the Illinois statutes require that at least one- third of the directors are necessary for a quorum. Assuming that thirty directors are to be elected, the Committee recommends that at least fourteen directors reside in Bryn Athyn so that a quorum can be obtained even if several Bryn Athyn directors are prevented from attendance lay reasons beyond their control.
     The Committee will nominate the following named gentlemen as honorary directors: Charles G. Merrell. Rudolph Roschman, and Paul Synnestvedt.
     Respectfully submitted,

          EDWARD H. DAVIS,
          RANDOLPH W. CHILDS. Chairman
               Bryn Athyn, Pa.

279

Church News 1946

Church News Various 1946

     NORWAY.

     In the beginning of February I visited Oslo a second time since the end of the war. The interest there seems to be great, and it looks like a promising field On February 7th I gave a public lecture there on the subject of "The Heavenly Fatherhouse with Many Mansions," and though the weather was very bad indeed, people began to come an hour before the appointed time, and the attendance was finally 103 persons This was, however, considerably less than the last time when it was about 190, but it was fine weather then.
     I had written beforehand to all the addresses I knew of those in Oslo who have shown any interest in the Church, and many of these came, and there was quite a lively selling of books half an hour before the lecture began. Thus books were sold for about Kr. 15O:-(that is, about $37.00), most of them in Swedish. And these people were interested enough to pay even an entrance fee of Kr. 1:-(about 25 Cents). We also received some new subscribers to our magazine, Nova Ecclesia. There are now quite a few subscribers in Norway, and it pays for itself. Some newly interested people asked to be told when I would come again.
     After the lecture I invited those who were present to meet the following day in a small room rented for the occasion, and I gave them an informal talk on what the New Church is, and its place in the history of mankind. Fifteen persons attended, most of them newcomers, who seemed to be very much interested, and asked for more books. Two ladies told me that they had been baptized and brought up in the Mormon Church, and asked me what they should do about this. I said to them that the only thing for them to do now is to be baptized in the New Church.
     In the evening of the following day, some who had received a special invitation met at the home of Mr. Ragnar Boyesen and his sister, Miss Anna Boyesen. Twenty-four persons were present, and I read before them a translation of the two articles on "A New view of the Word" from the series of articles on "The Distinctiveness of the New Church," by Bishop George de Charms. It did not seem to meet any opposition, except from a lady who evidently did not quite understand that we fully believe in the Old and New Testaments also; but she was appeased when she learned that we do so even more than any others. On my visit in September I had read before them a translation of an earlier part of the same series, showing the different views within the New Church.
     Among those present was a journalist, Mrs. Ingeborg Boye, very well known in Oslo. During the time of the German occupation she was robbed of everything she had, and she is one of those who have received help with clothes and such things from Bryn Athyn. I may mention here that they are all very thankful for the help they have received, which means a good deal to them. Thus there is a boy who is a very good student, but his mother could not see how he could possibly go to school, as he had no shoes that could be used. But just then he received a pair! They have now more food, mostly all kinds of fish, almost every day, it seems, as there is a great scarcity of meat.

280

However, one day there I was served corn beef from America.
     The following day, Sunday, February 10, we had worship with the administration of the Holy Supper to 26 communicants out of an attendance of 29. After the service I baptized a child of a young Norwegian, who, during the time of the occupation, fled to England in a small boat, together with some other young men. And in London he married an English girl who was then an officer-of higher rank than himself-a fact. I told them, that seemed to be very promising for a happy marriage.
     I stayed in Oslo a week, and during that time I had meetings privately with different people, among them a lady who is quite interested and is now willing to take charge of our library for lending books, as well as the stock of books for sale which have been in charge of Miss Anna Boyesen with very good results for many years, indeed, the whole lime since it was established at the beginning of our work in Norway. Miss Boyesen is now 83 years old, and she had an accident a year ago, suffering a broken thigh bone, and cannot therefore be of the same good help as she was. She also had charge of all the arrangements for services and other things which younger people will now have to do.
     There seems to be a feeling that we should now establish a society in Norway as soon as possible. Some have earlier left the Old Church organization, and were baptized into the New Church and joined the General Church, but they have so far been considered as associate members of the Stockholm Society. Several others now seem to be willing to join the General Church. It may therefore perhaps he time non' to establish a Norwegian society with its center in Oslo, though we are not yet able to have a minister living there, and this, in the first place, for the simple reason that there seems to be no possibility for a man who is not a Norwegian to rent a room there, at least to get a place for a family or build a small house in the suburbs. Thus there was no room for me at any hotel, but I was entertained in a private home. In spite of this, we may perhaps organize a society, of which I would be the pastor and could visit them occasionally. This, however, will be a thing for the Bishop to decide. It would be a very good thing if a young Norwegian would like to study for the ministry, and I am not without hope in this respect.
     From Oslo as a center the New Church could be spread to other places in Norway, where there is already interest and may he more. Such is the situation for the New Church in Norway, as I see it now.
     It may also be of interest to know that the Minister in the State Church who administered to Quisling and other prisoners at the trial is very much interested in the doctrines of the New Church, and was before the war; and that one of the last books Quisling read before his death was my book, The Riddle of Death (Dodens Gata).
     GUSTAF BAECKSTROM.

     DETROIT, MICHIGAN.

     The annual meeting of our recently formed chapter of the Sons of the Academy was held on Saturday evening, April 13th, Our host was Mr. Norman Synnestvedt, and the meeting was held at his home. Members from such distant points as Saginaw. Mich., and Windsor, Ontario, attended, making it quite an affair. The Detroit Chapter fully lives up to the Organization's official title, "International Sons," having as its president a citizen of a foreign country,- Canada. The election of officers gave us the following board to guide our affairs for another year: President, Mr. Harold Bellinger; Secretary, Mr. Walter C. Childs; Treasurer, Mr. Norman P. Synnestvedt.
     Among the subjects discussed during the evening was, believe it or not. the question of financial support of the various activities of the General Church and the Academy.

281

And again it was demonstrated that this important matter is not properly understood by a number of our people, particularly by those who were not formerly members of General Church Societies.
     In spite of all that has been said on the subject, there still is a lot of confusion regarding the various funds to be supported and their relative importance. Some of us are of the opinion that the present system of personal solicitation of contributions only serves to add to the confusion. Also, it can be more or less embarrassing, both to the collector and to the person approached.
     We are not familiar with the procedures followed in the larger Societies of the Church, but believe that a better and more business-like system for groups and isolated members would be the use of a printed pledge-form. On such a form should be enumerated the various funds to which we are asked to contribute, together with such information as the Church treasurer may deem advisable. In addition, space should he provided for a blanket pledge, to be used where the contributor prefers to donate a lump sum, leaving the distribution of the same to the discretion of the treasurer.
     This system would enable the making of a yearly pledge, at one time, and the contributor would have the opportunity of giving the matter careful consideration. We believe it would result in larger contributions, and that it would eliminate the distasteful features of personal solicitation. Your reporter would like to see this idea tried out in our group, believing it to be in line with our views on personal freedom in matters of this kind.
     Although the services of our pastor were not available for Easter Sunday, his regular monthly visit coming a week later, we held a fine Easter service of worship, conducted by Mr. Norman Synnestvedt. Our usual simplified form of lay service was for this occasion embellished with chants, responses, and some fine old Easter hymns.
     To add to the sphere of worship, we had with us three visitors from the Pittsburgh Society-Mr. and Mrs. Walter Horigan and son, Lee, who were visiting at the home of Norman and Eloise Synnestvedt. Mr. and Mrs. Arthur A. Macauley also attended this service. Mr. Macauley is the father of Barbara, a member of our group, and a brother of Bryn Athyn's Miss June Macauley.
     Another of our members is about to leave us, which is a source of much regret. Miss Sylvia Synnestvedt has resigned her position on the teaching staff of the Grace Hospital Nurses School. She leaves shortly for an extended vacation trip and a well-earned rest. We understand she has her eyes on the Golden West, and may seek a position in some California city. We have greatly enjoyed having you with us, Sylvia, and our best wishes go with you for success and happiness.
     WILLIAM W. WALKER.

     GLENVIEW, ILLINOIS.

     During recent months the life in the society has pursued its normal course. In these troubled days "normal" seems a wonderful word.
     Sunday services, Friday classes, young people's classes, happen each week the Philosophy group meets regularly; Sons' meeting each month Ladies' Guild, too. Social events come and go; work parties spruce up the Park. The Building Committee reports; and, of course, the Pastor's Council and the Finance Board hold their meetings.
     It seems at first sight that there is not much to report; and yet, to be able to say that "the life of the society pursues its normal course" represents an achievement; for it means that, in spite of outside pressure from an unsettled world, the work of the church goes on. In spite of food shortages, the Friday suppers happen as regularly as Friday itself. How the ladies do it is a mystery. And in spite of many calls on the time of the members, meetings are well attended.

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     Recently the Rev. Harold Cranch gave an illustrated account of his pastoral visit to the Western States, covering 14,000 miles. By means of his pictures we were able to see many old friends and to learn of many new ones. For these people, one and all, who are maintaining the outposts, are most truly friends in the church.
     One happiness that was of great interest was the meeting of the Executive Committee of the Sons of the Academy, bringing a number of visitors to Glenview who are most welcome. During their visit we had the pleasure of listening to a Friday class paper by the Rev. Willard Pendleton on the subject of `The Holy Supper." which was greatly appreciated. Mr. Pendleton also preached on Sunday.
     On Saturday evening, Mr. Hubert Hyatt gave a paper on "The General Church and the Academy." We expected to hear a treasurer's report, but heard a most interesting sketch of the history and the uses involved, which left us with a keen appreciation of the scope and the quality of the work now being done.
     At the Sons' Meeting on Sunday evening we not only enjoyed the roast beef obtained by that valiant Son. Mr. Oswald Asplundh, but spent a delightful evening listening to speeches by our visitors. President Daric Acton led off; Mr. Carl Asplundh spoke, and he seems to be much interested in the building program of the Academy; Mr. Theodore Glenn reported as Sons' Treasurer; and Mr. Leander Smith reported on behalf of the Secretary, on behalf of the Editor of the Bulletin, and on his own behalf. All of this entertained us in a way that will long be remembered in Glenview.
     The 5th and 6th grades of the Immanuel Church School recently entertained the society. A unique puppet show was put on literally put on for our only were the voices of the puppets those of the children, but the stage and scenery, and even the puppets and their costumes, were made by the 5th and 6th grade children. The project reflected great credit upon their teacher, Mrs. Alan, who had not only enkindled their interest, but had gained their full cooperation. The audience enjoyed every minute of the show.
     The passing into the spiritual world of our dear friend, the Rev. Willis L. Gladish, brought to the minds of one and all many affectionate remembrances; for here is a man whom we all love and admire, both as a minister and as a friend. Mr. Acton's Memorial Address paid tribute to his sterling character and to the use he loved so well. The collection of sermons on the Doctrine of the Lord, recently published by Mr. Gladish, is a contribution to church literature more lasting as a memorial than any monument in stone.
     SYDNEY E. LEE.

     PITTSBURGH, PA.

     During the late winter and early spring, Pittsburgh Society members were enthusiastic hosts in four inspiring visitors. In January, the Rev. Harold Cranch presented excellent slides and much needed information about the extension program of education for isolated New Church children. Study lessons, prepared on specific subjects and for specific states, are going out to some five hundred youngsters. Mr. Cranch and Mr. Gyllenhaal are being given very able help in this useful work by the members of Theta Alpha.
     The Rev. William Whitehead was our second welcome guest. At the banquet in honor of Swedenborg's Birthday, he dug deeply into the well of his knowledge, and refreshed us all with a paper on historical data concerning Emanuel Swedenborg. At Divine worship the next day, Dr. Whitehead's sermon was completely inspiring, and that evening the Sons (as usual!) had the privilege and opportunity of hearing him again.
     In March, the Rev. Morley Rich took precious time away from his work in Philadelphia to spend the week-end in Pittsburgh. The weather refuted all erroneous reports about smog and filth, and behaved its very best for our visitor.

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Mr. Rich's doctrinal class, touching on expansion of the schools and missionary methods, was presented simply and sincerely and provoked much discussion.
     Mr. Hubert Hyatt, treasurer of the General Church, completed his tour of the larger societies when he visited Pittsburgh in April After Friday Supper. Mr. Hyatt gave us a clear picture of the external functions of the General Church and the Academy in his paper on the relationship of those two branches. The Society responded enthusiastically with questions and remarks about organization and boards and executive committees. We came away from the meeting certain that we were well informed on the workings of Corporate Law.
     VIRGINIA S. EBERT.

     KITCHENER, ONTARIO.

     March and April days of housecleaning and spring planting saw a god deal of varied activity at Carmel Church.
     Mr. and Mrs. John Kuhl were hosts at the March 15th social when court whist and dancing were enjoyed.

     Sons of the Academy.-The weekend of March 16-17, six members of the Executive Committee of the International Sons met with the executive of the local Sons. Present for the occasion were Messrs. Daric Acton, John Fraser, Gilbert Smith, Emerson Good, and Richard Goerwitz, all of Pittsburgh, and Mr. Harold Bellinger, of Windsor, Ontario. These, with the Rev. Willard Pendleton and Mr. Hubert Hyatt, of Bryn Athyn, and Mr. Joe Knight, of Toronto, as well as the Revs. Alan Gill and Henry Heinrichs, of Kitchener, contributed to a successful week-end.
     An executive session was held on Saturday afternoon at the home of Mr. John Kuhl. In the evening there was an open meeting at the church with all the men of the society. This was preceded by a bounteous banquet, prepared by the wives and a sister of cur executive committee members.
On Sunday morning we were delighted to hear a most inspiring sermon by the Rev. Willard Pendleton on the text, "Fear not, little flock: for it is ye or Father's good pleasure to give you the kingdom."
     On Sunday afternoon everyone was invited to hear Mr. Hyatt give an address on the relation between the General Church, the Academy, and the Local Societies, from the treasurer's point of view.

     Easter.-On the evening of Good Friday the Holy Supper was administered by our pastor, assisted by the Rev. Henry Heinrichs.
     The children's service on Easter Sunday was enhanced by their floral offerings. The adult service was conducted by our pastor. The Rev. Henry Heinrichs delivered the sermon and administered the rite of confirmation for Messrs. Fred Hasen. Murray Hill, and Philip Heinrichs.
     On Easter Monday a dance was held, supplemented by carets for those who were not quite so frivolous. A jolly crowd including a few Toronto visitors), good music, sprightly decorations, plus lovely prize corsages and a tasty lunch, were the ingredients of a delightful evening, thanks to the young people.
     In spite of several cases of whooping cough which threatened to prevent opening night. April 20th, of a children's entertainment, the show carried on, and very well, everyone present agreed. The younger children gave a short play and several songs, and the older grades a delightful performance of "Dick Whittington a three-act play.
     The young people, on Friday, April 26th, entertained us with a play and minstrel show, under the direction of Mr. Cecil James and Mr. Rud Schnarr. The short comedy was appropriately entitled Nobody Home." In the minstrel show, Leigh Bellinger led the characters through their merry antics. The money raised from this venture is contributed to the building of a tennis court.

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     Personal.-We were happy to learn of the engagement of Tom Bond, who is attending school in Toronto, to Norma Carter, of Toronto; and of Richard Roschmann, of Kitchener, to Marie Louise (Melly) Odhner, daughter of Mr. and Mrs. Loyal D. Odhner, Meadowbrook, Pa.
     An announcement has been received of the marriage of F/O Joffre G. Schnarr, son of Dr. and Mrs. R. W. Schnarr, and Miss Winifred Hodgson, daughter of Mr. and Mrs. Willis Hodgson, on April 22d at Burnley, Lancashire, England. We are pleased to hear that it is their intention to make their home in Kitchener in the near future. Our very best wishes to Joffre and Wynne!
     At one of our recent Sunday services two of our young men made their confessions of faith-Mr. Leigh Bellinger and Mr. Keith Niall. The Rev. Alan Gilt officiated. Our pastor also officiated at recent baptisms: On March 3d at the Sunday service. Laurence James, son of Spr. and Mrs. Jack Dickin; and the same day at a private service. Richard James, son of Mr. and Mrs. Walter Petzke.
     We have had the pleasure of welcoming many visitors during the past two months, and at the time of writing we are looking forward to a few days' visit from the Rev. Norman Reuter, who is expected on May 3d.

     The Pastorate.-It came as a hard blow to our society when, at a specially called meeting on April 30, the Rev. Alan Gill announced his resignation as our pastor. He has been called to the pastorate of the society at Colchester, England, succeeding the Rev. Martin Pryke, who has accepted a call to the pastorate of Michael Church, London. Mr. Gill is expected in England sometime in July or August.
     We heard this news with heavy hearts; and lumps in many throats kept back an expression of feeling. It was proposed by Mr. Cecil James that a letter he sent to the Colchester Society expressing our happiness for them in their very wise choice. This proposal was unanimously agreed upon, and will be carried out.
     At present we do not know who Mr. Gill's successor will be, but we know that it will he a long time before he has earned the place in our hearts that Mr. Gill and his family hold. He has been our pastor and headmaster for eighteen years, and although we are told that changes such as this are for the best interests of the societies and pastors alike, it is hard to say good-bye to these friends who have endeared themselves to us in so many ways. We are happy for the Gills that they are going to their own hometown, and we wish them every success and happiness in their new life.
     MARY A. KNECHTEL.

     TORONTO, CANADA.

     It might be interesting to read through the month of April as we live it; and with due decorum we will put first things first.

     Easter.-On Palm Sunday the children brought their floral offerings to the Lord in worship, and their entrance was a source of delight to all present. This Near, as there were no epidemics, the procession was a long one. The text of our pastor's sermon was: "Hosanna in the highest! Blessed is He that cometh in the name of the Lord." The congregation numbered 103.
     On Good Friday evening a service was held at the church. Easter music was sung, and Mr. Gyllenhaal preached on "The Crucifixion." The attendance was not quite as large as in some previous years, but this may have been due to the fact that quite a few of our members were visiting other church centers.
     Easter Sunday morning, the Sacrament of the Holy Supper was administered by the pastor to 73 communicants, the congregation numbering 97. The sermon on The Resurrection was from the text. "He is not here; He is risen, as He said." Candles and Easter lilies decorated the chancel.

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     Pastoral Visit.-Mr. Gyllenhaal traveled to Ottawa and Montreal this month, being in the first mentioned city two days, during which it poured rain the first day, and two inches of snow fell the other. He arrived in Montreal on Saturday, April 27, to find a festive dinner awaiting him. All adult members of that group were present for what proved to be a very happy occasion, in spite of the fact that the members of the Montreal Circle feel very keenly the imminent loss of Mr. Gyllenhaal's visits. They expressed their affection and gratitude by presenting him with a Parker 51 pen and pencil. These, they said, were a delicate hint that he was to write to them.
     The following day, Sunday, a service was held, attended by twenty-six persons, and the two small sons of Mr. and Mrs. Horace Snyder (nee Margaret Rundall) were baptized. The Olivet Society is deeply grateful to the Rev. Alan Gill, who conducted our Sunday service in the absence of the pastor, and preached a brilliant and illuminating sermon on the words. "Thy will be done." Mrs. Gill accompanied her husband on this visit, and we much enjoyed their good fellowship during the week-end.
     The semi-annual meeting of the Society was held this month, and Miss Venita Roschman accepted the nomination to fill the post of teacher in our day school again next year. She gave a very interesting account of the school's activities, and made appreciative mention of the assistance rendered by Mrs. Sydney Parker, Miss Edina Carswell, and Mrs. F. E. Gyllenhaal, in addition to the many hours each day devoted to the school by our pastor. Various other reports were given, and various matters discussed, but the meeting finally adjourned to May 1st.

     Social Events.-April 5th was the date set for our Spring Dance. About one hundred guests arrived, most of the ladies choosing formal dress. Mr. and Mrs. Joseph Knight headed an efficient committee. Mr. Joe Pritchet did a professional job of the seasonal decorations, and our favorite orchestra was on hand to keep the party in the gay mood in which it began. Each guest brought "An Emblem of Spring," and while these varied from raincoats and umbrellas to cleaning utensils and flowers, the adjudicators were unanimous in their decision that Mr. and Mrs. Orville Carter's choice of a pair of small boys very muddy hoots and a Huckleberry Finn fishing rod drew the prize. Under the M.C.-ship of Mr. Bruce Scott, many variety dances caused much fun, and by way of divertisement two Spring Chickens danced the light fantastic. (If anyone else were reporting this, it would be said that the chickens were Ethel Raymond and Vera Craigie.) Our number was augmented by fifteen young people from Kitchener and four older folk from Bryn Athyn, the former too numerous to mention by name, and the latter being Mr. and Mrs. Aldwin Smith and Mr. and Mrs. Robert Walter.
     On April 27th. Station CORN went on the air for (we suspect) its only performance-advertizing the marvels of Mother Bunyan's Corn Plasters. The broadcast was sponsored by Theta Alpha to raise scholarship funds. Mrs. Ray Brown headed this effort and acted as the wondrous master of ceremonies. Emily Carter brought down the house as the announcer, and Mr. Charles White shattered the self-control of all present by his version of the country lad just in from Weston to answer the $64 question. The Theme Song, written by G. G. Longstaff and sung by the Misses Jean Bellinger and Joyce Carter, set the audience on fire. A thrilling episode of The Adventures of Detective Fitzenstartz, starring Edina Carswell. Lois Longstaff and Vera Craigie, was the first and probably the last effort of the last mentioned in the field of radio playwriting. The sound-effects "man" was Lenore Bellinger, and the musical accompaniments during the broadcast were by Olive Anderson. The spontaneous response of the audience to the spirit of the broadcast was responsible for the fact that most of them went home somewhat tired from laughing.

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     Mr. and Mrs. Norman Carter have announced the engagement of their daughter Joyce to Mr. Keith Frazee. And the engagement of Miss Martha Epp to Mr. Desmond McMaster, both of whom are residents of Montreal, was of interest to the Toronto Society.
     VERA CRAIGIE.

     EDITORIAL NOTES.

     The Communique, issued lay the Military Service Committee during the war, is now published monthly by the Young People of the General Church, and the 8-page issue for May features articles, news accounts and pictures that are of interest to all New Church readers. Edited by Mr. Charles P. Gyllenhaal, with a staff of Assistants, it is published at Bryn Athyn, Pa., at $1.80 a year, 15 cents per copy.

     Attaining Unity.-A friend has sent to us the following quotation, and suggests that it is applicable to present-day conditions in the world at large, and even on occasion to matters under discussion in our church groups: "Nothing is easier to secure than agreement upon the desirability of unity: nothing is more difficult to determine than the concessions of doctrine or conviction which each should make in order to secure that unity. It is quite clear that if nobody is to make any concession whatever, it no one is willing even to postpone the enforcement of his views, then there can be no unity at all." (Sir Norman Angell in Let The People Know, page 132.)

     THE ACADEMY OF THE NEW CHURCH.

     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 Saturday, June 8, 1946, at 8.00 Ism.
     After opportunity has been given for the presentation and discussion of a summary of the Annual Reports of the officers of the Academy, Professor Stanley F. Ebert will deliver the Address.
     ELDRIC S. KLEIN,
          Secretary.

     CANADIAN NORTHWEST.

     The Rev. Karl 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 20th, he will go to Toronto, and thence to points in Manitoba, Saskatchewan, Alberta, and British Columbia. As he will make four airplane hops in the course of the tour, he expects to return to his home by August 15th.

     BRITISH ASSEMBLY.

     The Thirty-third British Assembly of the General Church of the New Jerusalem will be held at Colchester, Essex, on Saturday, Sunday, and Monday August 3d to 5th, 1946, Bishop George de Charms presiding.
     All members and friends of the General Church are cordially invited to attend this first post-war British Assembly.
     MARTIN PRYKE,
          Secretary.
Shaflesbury House,. Culver St.,
Colchester (Phone 3395).

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EIGHTEENTH GENERAL ASSEMBLY 1946

     Announcements

     BRYN ATHYN, PA., JUNE 15-19, 1946.

     Program.

Friday, June 14.
     8.00 p.m.     Commencement Exercises of the Academy of the New Church.
               Address: Rev. A. Wynne Acton.

Saturday June 15.
     10:00     am.     First Session of the Assembly.
               Episcopal Address.
     1.00     p.m.     Sons of the Academy Luncheon and Meeting.
     9.00     p.m.     Reception and Dance.

Sunday, June 16.
     11.00     a.m.     Divine Worship.
               Sermon: Rev. Willard D. Pendleton.
     3.30     p.m.     Administration of the Holy Supper.
     8.00     p.m.     Second Session of the Assembly.
               Address: Rev. Erik Sandstrom.

Monday, June 17.
     10:00 a.m.     Third Session of the Assembly.
               Address: Dr. Charles E. Doering.
     1.00 p.m.     Luncheon under the Auspices of the Women's Guild.
     8.00 p.m.     Fourth Session of the Assembly.
               Address: Rev. Wm. Cairns Henderson.

Tuesday, June 18.
     10.00     a.m.     Fifth Session of the Assembly.
               Address: Right Rev. Alfred Acton.
     3.00 p.m.     Meeting of the Corporation of the General Church.
     3.00 p.m.     Theta Alpha Meeting.
     8.00 p.m.     Sixth Session of the Assembly.
               General Church Uses
               Address: Mr. E. C. Bostock.

Wednesday, June 19.
     11.00     a.m.     Divine Worship. (Ordination.)
               Sermon: Rev. Gustaf Baeckstrom.
     7.00     p.m.     Banquet.
               Toastmaster: Rev. Elmo C. Acton.

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SALVABLE REMNANT 1946

SALVABLE REMNANT Rev. NORBERT H. ROGERS 1946

NEW CHURCH LIFE
Vol. LXVI
JULY, 1946
No. 7
     "I tell you, in that night there shall be two in one bed; the one shall be taken, and the other shall be left. Two shall be grinding together; the one shall be taken, and the other left. Two shall be in the field; the one shall be taken, and the other left." (Luke 17: 34-36.)

     These parabolical words of the Lord to His disciples are part of His Divine teaching concerning His Second Coming, and concerning the judgment that was to be effected at that time. Specifically men- timed is the fact that the judgment would involve a separation. Some would be taken up into heaven; others would be left to the fate which they had chosen for themselves, and go their ways to hell. It is also plainly indicated that a spiritual judgment is what is meant, and that the separation then effected would be according to internal suites, and not according to external appearances and conditions.
     This general significance of the text should be obvious to all, even to the most natural man. And this is not remarkable; for the Lord was addressing natural men. He was accommodating His Divine Truth to the minds of the twelve disciples, who were of the Jewish Church at its end, partaking of the grossly corporeal state of the minds of the men of that Church, but who were a salvable remnant capable of receiving the Divine teaching in the form of parable. And the Lord's words are preserved in the Gospel to the end that all who are such, if they so will, may have some knowledge of the truth to lead them to an understanding of spiritual things, and to live a spiritually good life.

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     The Jews were sensual corporeal men, and, like all who are such today, their minds were limited to the natural plane, to things that affected their bodies, and that could be perceived by their senses. Their proprial loves of self and the world, together with the affections proper to those loves, had supreme sovereignty over them. And as long as they did not question the quality of these proprial loves, or challenge their right to rule them, they could not raise their thoughts above self and the world sufficiently to understand the spiritual principles upon which rational thought depends, and without which there can be no true concept regarding spiritual things.
     They believed they were thinking spiritually when they thought about Jehovah and the promised Messiah, about the kingdom of God, about worship, and about observing the Law. But they were not thinking spiritually. They were not thinking from causes to effects, because they made no differentiation between spiritual causes and natural effects. They thought purely from natural principles, and thus they limited all things in their minds, even those that are eternal and infinite, with time limitations of the natural world. In short, they thought naturally about spiritual things, which is the path that leads to folly and insanity. Thus they had no perception of the infinity of God; they had no other idea of the Messiah than that He would be a great natural king. To them heaven was a place, religion a matter of rites and ceremonies, and a good life a thing confined to the external observance of the Law.
     This attitude and mental state of the sensual corporeal man were typified in the Pharasaic sect. Thus, when they asked the Lord "when the kingdom of God should come," His answer was designed to teach them that the restrictions of natural space and time had nothing to do with heaven. He told them that heaven was not something external-a place that could be seen with natural eyes and measured by natural standards. For He said. "The kingdom of God cometh not with outward show: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you." (Luke 17: 20, 21.)
     The natural man inclines to postpone as long as possible attending to what are to him the unpleasant requirements of salvation,-an inclination manifested in the well-nigh universal desire to be given time-limits, to know just how much time there is for preparation, so that it may be known just how long one may allow himself to seek enjoyment by gratifying the natural appetites before having to exercise self-restraint, and to start making last-minute restitution and a preparation for heaven.

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Therefore the Lord made it quite plain that His coming to establish His kingdom, together with the judgment He would then perform, could not be expected at any set time. He told men that the time of the Son of Man's coming would be dependent upon His being rejected. He compared it to the Flood, and to the destruction of Sodom and Gomorrah, which respectively marked the final vastation of the Most Ancient Church and that of the succeeding Ancient Church. He indicated that the judgment would be as unexpected to those who rejected the Son of Man as it had been in the days of Noah and Lot, if they refused to heed the Divine warnings which had been given, and had continued in their normal life of evil.
     Then, attacking the natural man's tendency to take the path of least resistance, to fall into the belief that external good habits of life are sufficient to win salvation, and that therefore these alone are to be cultivated in preparation for the last judgment, the Lord said in the words of our text: I tell you, in that night there shall be two in one bed the one shall be taken, and the other shall be left. Two shall be grinding together; the one shall be taken, and the other left. Two shall be in the field: the one shall be taken, and the other left.

     II.

     For the most part, the teaching of the Lord was incomprehensible to His hearers. Though He indicated clearly enough that spiritual things could not be understood from a purely natural point of view, they continued to regard and to interpret naturally the things He taught them. Nor was natural thought about spiritual things confined to the Jews; it is manifest in the thought and doctrine of the Christian Church. The impression is given in one of the most authoritative Christian commentaries on the Bible that the consummation of the age will be a natural cataclysm-an earthquake, a volcanic eruption, or perhaps another flood. And it is concluded that our text teaches that this cataclysm will take place so suddenly that only a few will be able to flee the locality: the rest will be caught and destroyed.

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We also find that our text is one of the props supporting the doctrine that God arbitrarily elects those who are to be saved in the last day, and that the individual's quality and life in no way affect the Divine choice-that two people can be exactly alike, and yet one of them will be elected to enter heaven, while the other will be left to suffer the fate of the damned.
     Such falsities demonstrate the quality of the conclusions which are the result of purely natural thought, adding further confirmation to the Divine teaching that thought about spiritual matters should be guided by the principles revealed in the Word. And when, in seeking for the true meaning of our text, the Word is examined, it is found that all spiritual judgment is concerned with affections primarily, that is, with internal states, because these are what man takes with him into the other world. These are causes, belonging to the world of causes; other things are merely effects and appearances, which are left behind with the body at death.
     The separation, which takes place at the time of judgment, is therefore a separation of affections. The affections of good and truth are separated from those of falsity and evil: and this whether the judgment is a general one, affecting the church as a whole, or a particular one, which determines the final lot of an individual. In the case of individuals after death, judgment comes at the end of the time of preparation. He who, during his life in the world, has willed to follow the promptings of good affections, will find that judgment involves the expurgation of evil affections and his being taken up by the Lord into heaven: or, rather, the good affections are taken up by the Lord, and the man is as it were drawn by them into conjunction with the Lord. But he who has willingly allowed his evil affections to rule him is not drawn into conjunction with the Lord by the taking up of his good affections. His attachment to them is not strong enough to cause him to cling to them, and to follow them, as it were, when they are drawn up into heaven. He, as it were, stays behind, so that with him judgment involves the deprivation of good affections, with the result that he is left to sink down into hell, there being nothing left to counteract the weight and the attraction of his evil affections.
     When a church is judged, which takes place at its end, the few who are in the affection of good and truth are taken by the Lord to constitute the beginning of a new heaven in the spiritual world and of a new church on earth.

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They who have confirmed themselves in the affection of evil and falsity are left outside the church and heaven, because they have willed not to receive in their hearts the things of heaven and of the church. "For, behold, the kingdom of God is within you." It is thus according to the state of the affections that, at the time of judgment, "the one shall be taken, and the other left."

     III.

     Night is frequently spoken of in the Word as the time of judgment and separation, and this for a variety of reasons. Night, because of its cloaking darkness, is the time when the crime and violence which are restricted in the light of day usually break out unrestrained; and for this reason night is more to be dreaded than day. And since judgment is frequently accompanied by violent temptations, which the evil dread beyond measure, the time of judgment is compared to the night. Also when judgment is passed upon a church, it is at its end, and is in a state of spiritual darkness. For a church comes to its end when the heat of charity no longer animates it, and when the light of truth no longer shines in it.
     Furthermore, a man is judged when his preparation is completed, and not when he is in the midst of it. He is judged according to the state of his affections when his work of acquiring and confirming those affections is completed. And so a man is not judged when he is in a state of spiritual day, when he is actively occupied in his spiritual use, as it were, but at the end of the day, when, as if tired out by his activity, he returns home to rest, and to give free expression to his inmost and real thoughts and affections. From this, and from the fact that judgment is a time of temptation, it is apparent that, when man is in temptation-when he is in a state of night-he cannot perform spiritual uses, nor progress in his work of regeneration. Indeed, the Lord says of Himself: I must work the works of Him that sent me while it is day; the night cometh when no man can work. (John 9: 4.)
     This teaching does not contradict the truth that temptations are a necessary means by which regeneration is effected. It concerns itself with the fact that in temptation it is the Lord who operates to cleanse man of the evils he had endeavored to shun, and to confirm with him the goods and truths he has striven to acquire.

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Man himself can do nothing but hold fast to the things which he has,-the things which are being confirmed in him by the Lord. In temptation it is the man who is in darkness, and not the Lord. "Yea, the darkness hideth not from Thee: but time night shineth as the day; the darkness and the light are both alike to Thee." (Psalm 139: 11.)
     In order that the man of the church may regenerate, in order that he may come into good affections and be confirmed in them, three things are necessary. He must have a knowledge of the doctrines of the church; he must search for, collect, and sort out the truths and goods that are necessary to his faith and life; and he must apply those truths and goods in his life A man's doctrinal belief is like the bed in which he rests; his rational reflection upon the truths of faith is like grinding grain to make flour and bread; and the application of truth in life is meant in our text by being "in the field." In the spiritual "night" that comes at the end of the church, all are in the faith of false doctrine, but a salvable remnant have charity within this faith. "In that night there shall be two in one bed; the one shall be taken, and the other shall be left."
     A knowledge of doctrine is necessary for regeneration because the spiritual man depends upon the natural for support, that is to say, the mind is developed by means of knowledges in the memory. Man must have knowledges, and hold them in his memory, in order that he may think, that he may exercise his imaginative and reasoning powers, and that he may understand truths and come to comprehend abstract and spiritual things. In order that he may understand the things of the church, a man must have a knowledge of its doctrine, and must make that doctrine his own, using it to form a basis for his understanding, and as it were a bed upon which his mind can rest. "For as the body rests in its bed, so does the mind rest in its doctrine." (A. R. 137.)
     Seeking out, collecting and sorting the truths and goods necessary for one's faith and life are required for regeneration because by this process the mind is developed. Knowledges in the memory are not sufficient, for the memory is but a storehouse. These knowledges must be taken up and examined; they must be compared with one another, and linked together: and they must be continually added to.

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All this involves the exercise of the man's various mental faculties,-his imagination, his reason, his judgment, and his perception. Through the exercise of these faculties, his mind is developed and his understanding opened. His knowledge of doctrine is then taken from the memory, prepared for use, and transferred into the mind proper. It is as if grain were taken from its storehouse, placed in a mill, and ground into flour in preparation for human use and consumption.
     Applying truths and goods to life is necessary for regeneration because by such application mart comes into the faith and charity which make the church with him. For truth becomes of faith only when the man wills to be guided by it; good becomes of charity only when the man wills it and thence does it. And when man applies goods and truths to his life, he then performs uses. When he applies goods and truths to his life, it is as if he were working in a field, cultivating it and sowing seed that will grow and bear fruit after its kind.
     These three,-a knowledge of doctrine, a seeking for, collecting and sorting out of truths and goods, and applying them to life-are necessary things for regeneration, but in themselves they do not constitute regeneration. Two men may belong to the same church, and may have the same knowledge of doctrine, and yet may be quite different internally. For the one may use his knowledges legitimately to open his mind and to come into an understanding of spiritual things; the other may be using his knowledges merely as a screen, and as a means of confirming his evils and falsities. The one may be using his knowledges as the foundation upon which the church can be established; the other may be using them as the basis for building a den of iniquity. Thus, at the time of judgment, "two shall be in one bed; the one shall be taken, and the other shall be left."
     Two men may spend much time and energy in seeking out, collecting and sorting out truths and goods, and so appear similarly interested and active in the things of the church. But the one may be doing so in order to sustain and to increase his spiritual life; the other may be destroying it. For the one may have a genuine affection for good and truth-a genuine desire to understand them, that he may come to apply them to his life; the other may be inspired by an affection for evil and falsity, being interested in truth and good merely as a means to protect and justify his falsities and evils, and as materials from which to fashion specious arguments by which the faith of others may be shaken.

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"Two shall be grinding together; the one shall be taken, and the other left."
     Two men may seem to be in a similar endeavor to apply the knowledges they have from the Word to their lives, and so appear equally zealous in their efforts to live the life of the church. Yet the one may be regenerating and performing uses, while the other may be profaning the things of the church and injuring his neighbor. For the one may be applying goods and truths to his life in order to improve it, and in order to increase his ability to perform the genuine uses of charity; the other may be applying goods and truths to his life in such a way as to pervert them and to destroy what is of charity, making self-gratification a matter of religion, and religion a matter of external form. "Two shall be in the field; the one shall be taken, and the other left."
     Care should be taken, therefore, that our knowledge of doctrine should form the basis for intelligence and wisdom, and not for stupidity and insanity: that our outward interest in knowing and understanding the truths and goods of the Word should correspond to an interior affection for them: and that our apparent zeal to apply goods and truths to our lives should be a true reflection of a genuine desire to shun evils as sins, and to live well according to the Divine will. Our endeavor should be to learn spiritual principles from the Word that we may come to think spiritually. Our endeavor should be to come to an understanding of spiritual things, that we may see ever more clearly what is eternal and true and our endeavor should be to live the life of religion that we may be of genuine use to our neighbor. Such an endeavor causes a man to advance in regeneration, and in his day of judgment enables the Lord to take him up into heaven. Amen.

LESSONS:     Psalm 30. Luke 17: 20-37. Last Judgment 37, 38.
MUSIC:     Liturgy, pages 449, 466, 457.
PRAYERS:     Nos. 112, 113.

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REV. WILLIS L. GLADISH 1946

REV. WILLIS L. GLADISH Rev. ELMO C. ACTON 1946

     Memorial Address.

     "The priest who teaches truths from the Word, and by them leads to the good of life and so to heaven, he, because he consults for the souls of the men of his church, eminently exercises charity." (T. C. R. 422.)
     By Divine endowment, every man born into the world is a form of use as to his inmosts. The Lord's end in creation is that man, by the just performance of his occupation in the world, shall impress this inmost from of use upon those degrees of Ibis life in which he is given free will. When he does the work of his office and employment sincerely, justly, and faithfully, he fulfills the Lord's end in his creation and becomes a form of charity. To do so is truly to love the neighbor, and brings with it blessedness and happiness in this world and in the world to come.
     During his life in this world, the interiors and exteriors of the spirit of such a man are gradually molded by the Lord into a form of charity, so that, when he passes into the other life, the mind and body of his spirit are perfectly adapted to the continuation of the exercise of his use in a more interior sphere. Such a man-spirit is unhampered by physical disabilities or by the refusal of his aging body to carry out the desires of his loves. After the death of the hotly he enters again into his use with the full vigor of youth, to which is added the wisdom of his life's experience, increased many times. What greater blessing could man wish for? Should we not rejoice with him who, having faithfully performed his use during his span of life in this world, is introduced by the Lord and His angels into such a sphere?
     "All who have lived a good life in the world," we read, "and have acted from conscience, who are such as have acknowledged the Divine and have loved Divine Truths, especially such as have applied truths to life, seem to themselves, when let into the state of their interiors, like one aroused from sleep into full wakefulness, or like one passing from darkness into light.

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They then think from the light of heaven, thus from an interior wisdom, and they act from good, thus from an interior affection. Heaven flows into their thoughts and affections with an interior blessedness and delight of which they had previously no knowledge; for they have communication with the angels of heaven." (H. H. 506.)
     The use chosen by our friend the Rev. Willis Lendsay Gladish, is the highest that man is given the privilege to perform. The office of the Priesthood is to provide that the Divine may be among men: and the love from which man must enter into this office is the love of the salvation of human souls. In its just performance man must regard himself as the servant of his office, and must lay down the life of his proprial loves, in order that his person may not interfere with the blessings which the Lord, through the priestly office, would bestow upon the men of the church. This requires a fearless preaching of the truth from an affection that thereby men may be led to the good of life.
     By all the evidence of his life, Mr. Gladish so performed his chosen work, and in his death he leaves us an inspiring example of a good and faithful servant. He fearlessly followed the truth, as he was given to see it, and was willing to sacrifice his all to the end that men, through it, might be led to the Lord. When a priest so performs his use, he gains the love and honor of the people of the church; and the memory of his faithfulness forms vessels in the minds of those still here, for receiving the increased sphere and power of that use as performed in the other world. In his return to an active performance of his life's work, Mr. Gladish will contribute more to the internal strength and growth of the church than he did while still in this world. We rejoice with him in his introduction to this larger sphere: and he would have us give thanks to the Lord for the many blessings received through his humble and faithful ministrations of the office of the Priesthood.
     At this time he is being welcomed in the other world by the societies of heaven, and we can imagine the delight of his reunion in person with the many dear and loved ones who went before. Most of the descriptions of awakening in the other world, given in the Writings, are of necessity examples of those who before had known nothing of the life after death; and therefore the Writings, for the most part, speak of the instruction they then receive about that life.

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But with a New Churchman, and especially with a priest of the church, it must be quite different. From the Word he knows much concerning that life: and his pleasure at being actually introduced into it must be unbounded. Think of the ineffable joy and delight he is now experiencing in meeting those who were brothers with him in his work and friends in his life, in bringing news to them of their friends and of the state of the church on earth, and receiving from them heavenly knowledge in preparation for introduction into that angelic society in which he will enter into fullness of his life because into his use!
He is now able to see in interior light all those heavenly truths, which he loved and taught: for the shades of natural thought are dispersed. Especially among the doctrines of the church which he loved was the doctrine of the Lord--the doctrine of the means by which the Lord made His human Divine. He will now see the Lord in His Divine Human. As he himself wrote in his recent book, in speaking of seeing God Man, "Such a Divine Body of God Man it is possible for every instructed New Churchman to see in spirit even in this life; and what is seen in spirit here becomes visible before the eyes of the spirit hereafter, in heaven." (Page 183.) And to see with the actual eyes of the spirit is at the same time to be inwardly affected with joy and peace.
Again he wrote in the book of his sermons on The Lord,-a living testimony of his deep affection for the Heavenly Doctrines: "Before the eyes of the instructed man of the New Church stretches the whole of creation from boundary to boundary. He stands as it were in the middle, and at his will lifts his eyes to the first, the second, and even the third heaven; and above all he sees the Sun of Heaven shining in His strength, with sometimes the face and figure of the one and only Lord appearing within the circle of the Sun. . . . And in all this vast panorama, embracing life, human, angelic, and infernal, the instructed New Churchman sees no power but that of the Lord of Life and Love Who created it and afterward came into the world to save it." (Pages 178, 179.) Such a vision being possible while still in the natural body, imagine the ineffable beauty and peace it will bring when it is increased a thousandfold by the laying aside of the shackles of the natural mind!

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     The doctrine of the Lord being the principal interest of our friend, we cannot but be affected by the beauty and appropriateness of his passing into the other world at a time when all the heavens are rejoicing with the men of the church because of the Lord's redemption and the glorification of His Human. Thankfulness and humiliation before the Lord because of these Divine works is the state in which the joy and peace of heaven is received. "So far as we take such an attitude toward the Lord our Heavenly Father," Mr. Gladish has written, "we come into the peace of heaven, a peace which is the inmost of all joys, delights, and felicities. From that peace there comes an inmost tranquility and joy like that of the early morning in springtime after the darkness of night and the cold of winter are passed, when all nature seems to breathe a vernal joy."
     These are the things he taught; these are the things he loved and lived, and into the fullness of which he is now being introduced. We, his family and friends, demonstrate our love of him, and we honor him by devoting our thought and lives to the same. In this we are closely conjoined with him, and feel his presence, and will be in spiritual communion with him; for the mutual love which conjoins men ms the common love of the lord and the church, and from this a love of the persons who faithfully serve them.
     And lastly, the faithfulness and sincerity of our friend's service to the Lord and the church are ultimated and brought together in the beauty of his life with his wife and family. Conjugial love is the ultimate containant of all things of heaven and the church. In it all other uses find their home and fruition. That man and woman who, by a common performance of their use and a life according to Divine laws, have received conjugial love, cannot be separated in death, for they dwell together in all things of life even to the inmost. This, which is new, is now given: "The two are still not separated after the death of the one, since the spirit of the deceased dwells continually with the spirit of the one not yet deceased, and this even until the death of the other, when they meet again, and reunite, and love each other more tenderly than before, because in the spiritual world." (C. L. 321.)
     Our sense of loss at his departure is dispersed in the joy of the sure knowledge that our brother was and is a true priest of the Lord Jesus Christ.

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"The priest who teaches truths from the Word, and by them leads to the good of life and so to heaven, he, because he consults for the good of the souls of the men of his church, eminently exercises charity." And even now he is welcomed in the other world with the words, "Well done, thou good and faithful servant, enter thou into the joy of thy Lord." Amen.
WILLIS LENDSAY GLADISH 1946

WILLIS LENDSAY GLADISH W. B. C 1946

     BIOGRAPHICAL SKETCH.

     WILLIS LENDSAY GLADISH was born in Olney, a town in southern Illinois, on January 30, 1867, the son of Jeremiah and Mary G. Gladish. He attended grade school and high school, and his first employment was that of bank clerk in Olney and later in Chicago.
     His parents were Methodists, but their minister, the Rev. Thomas F. Houts, was a reader of New Church literature, and taught them some of the truths of the New Church. "These new views," Mr. Gladish writes, "began to be talked of in the home when the boy was in his earliest 'teens and were eagerly taken up by him, not altogether from a love of truth, but because he loved to argue with his Methodist friends. After some years, the Rev. Mr. Houts and his wife joined the New Church, and came back to Olney to tell their old parishioners why. The result was a judgment and separation. Ah, those were the days! Excitement ran high. Nothing else was talked of. All took sides, either for or against the new movement. The Rev. L. P. Mercer came from Chicago, and organized a Church of the New Jerusalem, consisting at first of nineteen members, but soon embracing over fifty. The boy was proud to be one of those nineteen." (Foreword, Sermons on the Lord.)
     In 1888, Mr. Gladish went to Chicago, and there became a member of the congregation of the Rev. L. P. Mercer, who gave him special instruction in New Church theology, the sacred languages, and other subjects preparing for the ministry. In 1893, at the Columbian Exposition in Chicago, he was in charge of the New Church exhibit, meeting and talking daily for six months with the many who asked questions.
     After a year in the Convention Theological School at Cambridge. Mass., he was ordained at Cincinnati in 1894, and became pastor of the Indianapolis Society, also visiting the isolated members in Ohio and Indiana.

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[Photograph of Rev. Willis L. Gladish.]

303

During this ten-years' pastorate he came into sympathy with Academy views, which led him to resign from the General Convention and join the General Church. (NEW CHURCH LIFE, 1903, p. 616.)
     In the Fall of 1903 he was received as a student in the Theological School of the Academy of the New Church, graduating in 1904 with the degree of Bachelor of Theology, and becoming pastor of the Society at Middleport, Ohio, where he remained for ten years,-1904-1914. He then turned to teaching in the public schools in the Chicago district; but in the year 1920 he became acting pastor of Sharon Church, and in 1926 full pastor. He fulfilled the duties of this pastorate until 1938, when ill health compelled his retirement. He then took up his residence in Glenview, but continued to write and to perform occasional ministerial functions until his death, which took place on April 15, 1946, in his 80th year.
     Mr. Gladish contributed many sermons and articles to NEW CHURCH LIFE during the last forty-four years, 1902-1946. In 1904, under the nom de plume of "Jeremiah Lindsay," he wrote an essay on "The Doctrine of Degrees" which was awarded the $100 prize offered by the New Church Board of Publication for the best essay on the subject. In 1945, a volume of his Sermons on the Lord was published, reviewed in NEW CHURCH LIFE on page 419 of that year.
     On December 29, 1893, at Chicago, Mr. Gladish married Miss Laura Wallenberg, who survives him. They celebrated their Golden Wedding Anniversary at Glenview on December 29, 1943. Their union was blest with eight children: Jerry (died in infancy), David, Philip (died in 1905 at the age of 7), Donald, Louise (Mrs. Donald R. Coffin), Victor, Theodore, and Richard; and there have been 23 grandchildren. Mr. Gladish is survived by three sisters, one of whom, Nancy, is an active member of the Convention Society in Los Angeles, California.
     W. B. C.

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SWEDENBORG AND THE WORD EXPLAINED 1946

SWEDENBORG AND THE WORD EXPLAINED ALFRED ACTON 1946

     Continued from June issue.

     I am talking only concerning Swedenborg's states when writing The Word Explained, and my hope is to make it clear how it was that by these states he was prepared to be the Servant of the Lord in His Second Coming. I have shown that he did not know when this coming was to take place, or how. He thought and hoped that he would be the means by which it would take place. He thought that instruction would precede, and wondered whether these writings, that is, The Word Explained, would be the means of calling men to receive the Lord when He came.
     Thus thinking, it was clearly his intention when commencing The Word Explained that it should be printed. This is indicated in the original manuscript, which comprises three folio volumes; for the first volume is very neatly written, as if prepared for the printer. Moreover, there are specific statements by Swedenborg himself as to his intention to print the work. Early in the work he says: "Believe me, my readers, for I speak the truth" (n. 210). In January 1746 he writes: "Lest men reject my statements as fables, I can testify in sacred earnestness that I have been admitted into the spiritual world by the Messiah Himself, and this continually while I was writing these things which now come out in public" (n. 475). Elsewhere he speaks of "points to be further explained in notes" (n. 47, 61, 113); of a passage "to be deleted" (n. 1545 note). Again, he writes: "Look this up at the time, and see what can be inserted" (n. 1702, 3493, 4148); "see whether, in the text or in notes, it is permitted to adduce the liver as an example, and also the brain" (n. 2380); he is referring to his teaching respecting the liver as given in the Animal Kingdom.

305

"These points should be explained by examples" (n. 4350); "Before things of this sort are inserted, look up the Hebrew text" (n. 4727). More specific are the words written ten months after he was called to his office: "See whether it is permissible to insert the above when the time comes for printing" (n. 1511, 1705). The latest indication of his intention to publish is given in a passage written in June, 1746, thus fourteen months after his call. There, writing on infants in heaven, he says: "See that nothing be inserted which may disturb certain minds because of the common belief that infants cannot be saved without faith" (n. 4934).
     It world seem that after June, 1746, he had given up the idea that his work was to be printed, or that it was to be a public preparation enabling men to receive the Lord in His Second Coming. That this had been his first idea. I have already shown, and it is strikingly indicated in a remarkable passage written in February, 1746, nine months after his call. There he says: "In Europe alone is Christ truly preached from His Word; therefore it is Europeans who are here especially treated of: for whether these explanations will come to others is not easy to say, though it is to be believed" (n. 1365). This indicates that he entertained the thought that his work would come, not only to Europeans, but also to others.
     When he had finished his explanation of the Historical Word, Swedenborg made a pause. Before entering upon the Prophets, he felt the necessity of an Index of the names occurring in the Bible, in order to understand the signification of those names in the Prophets. This Index he made, giving the spiritual sense of the names sometimes in a general way, sometimes more particularly. He then took up the Explanation of Isaiah and Jeremiah.
     The work was finished on February 9th, 1747. Begun in November, 1745, it had taken one year and ten months to write, including the Index of Proper Names.
     One is astonished at the amount he wrote, and especially at the amount written in a single day, as ascertained by the dates that he sometimes gives. It is more understandable, however, when we consult the register of his attendance at the College of Mines, where he was now the Senior Assessor, and so a privileged character. During all the time that he was writing The Word Explained, he was very frequently absent from the sessions of the College: and this explains how it was that he had ample time for writing.

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But after February 9th, when The Word Explained was finished, he began to attend quite regularly.
     Why he stops in the middle of Jeremiah is not clear, but we can make some surmise. One possibility is that he felt the necessity of studying Hebrew. In his explanations of Isaiah and Jeremiah, he frequently made the note. "Look up the text" or "the Hebrew text." This he was unable to do at the time because he did not know Hebrew. When he came to Isaiah and Jeremiah, the frequent obscurity of the language emphasized the necessity of studying Hebrew.
     Another reason, I think, was that he felt under the necessity of more thoroughly understanding the nature of his experiences in the spiritual world. The first experience of which we have any record was in 1745, when, in November of that year, he records in The Word Explained, n. 317, that he was writing "in the presence of the saints" who were confessing their sins and also glorifying God. He had many daily experiences, but these he records at the back of the volume in which he was writing; but when they particularly concerned the text under consideration, he introduces them in the text itself in indented paragraphs. Sometimes, however, he refers in the text to an experience written at the end of the volume, indicating more or less clearly the nature of the experience.
     When he finished The Word Explained, he continued entering his spiritual experiences at the back of the last of the three volumes containing that work. In August, however, he began to write these experiences or memorabilia in a separate volume, and when, much later, he indexed them, he included both the indented passages in The Word Explained and the Memorabilia written on pages at the end of the volumes of that work. These pages he detached to form a separate volume: and he numbered the several paragraphs in consecutive order, quite irrespective of the chronological order in which they were written. These detached pages constitute the first part of the Spiritual Diary (nos. 1-148) which is now lost. What has become of them, we do not know. One page or part of a page has been discovered in England, pasted on the inside of the cover of an early edition of Heaven and Hell. Referring to Swedenborg's Index, this fragment is identified as n. 83 of the missing paragraphs of the Memorabilia. In the same way, other of the missing passages, when referred to in the text of The Word Explained, can also be identified.

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     In July or August, he began to study Hebrew, and we find the evidence of this study in time opening pages of his Memorabilia or Spiritual Diary.
     In August, also, he notes on the flyleaf of one of his manuscripts a remarkable incident, namely: "In August, 1747, there was a change of state in me into the celestial kingdom in an image" Ind. Bib, to Isaiah and Jeremiah). This would seem to involve that, after laboriously studying the Word for more than two years, he was now introduced into a higher state of illumination.
     Let me now say a word about what Swedenborg says as to the reception of his work. In February or March, 1746, when he had in mind that his work would be published, he writes: "The learned will become indignant when their sciences are disproved from effects, in that they cry with a loud voice, both with their lips and in their writings; as perchance they will do here also when the true doctrine is being set forth. The loud voice and the cry are also expected" (n. 2162).
     A little later, in the month of March, 1746, he writes: "It must be wondered at that, while the world has so greatly progressed in the sciences, yet it has so greatly retrogressed into such dense shade and ignorance of spiritual things that what is written here, and what has previously been adduced concerning the internal contents of the Word, will affect perhaps scarcely anyone, save a few, to the extent of persuading them that such things do exist; and, peradventure, they may be repelled at the mere mention of correspondences" (n. 2606)-as, indeed, men now are.
     What Swedenborg here predicts has been verified in the case of many learned men. They have concluded that Swedenborg suffered from some mental disorder, or, at the best, that he was a mystic, and an obscurantist-a polite way of saying that he was not quite right in his mind. I have lately been reading a life of Swedenborg by Lamm, a learned Swedish author, which is probably the most scholarly life of Swedenborg that has been written. Underlying his treatment of that period in Swedenborg's life, 1743-1747, which he calls "the religious crisis," is the thought that Swedenborg was in a state of mental unbalance. I was particularly struck with one statement made by Dr. Lamm, namely, that Swedenborg's contemporaries regarded him as a fool.

308

     As showing that this is the very opposite of the fact, let me read to you what Swedenborg himself says: "During the time (of my speaking with spirits) I was with friends in my own country for five months, and with others in society. Thus I mingled with others just as before, and no one observed the fact that there was with me such a heavenly intercourse" (n. 943). This was written in January, 1746. In the following April he wrote: "In the midst of company `I have sometimes spoken to spirits, and it may be that certain conclusions might have been drawn from this circumstance. At such times they could think no otherwise than that I was occupied with thoughts" (n. 3347). And in July, fifteen months after his spiritual eyes had been opened, he says: "That this (speech with spirits) is no fantasy can be clearly known by those in Sweden, etc., with whom I have conversed in the meantime. It can also be evident from an historical account of my life, if opportunity be afforded for describing this" (n. 5292).
     But we have more than Swedenborg's own testimony. On June 12, 1747, that is, four months after he had finished The Word Explained, the College of Mines had it in mind to recommend him to the King to be appointed as a Councillor in the College; but on that same date he offered to the King his letter of resignation, and it was accepted in a letter in which the King offered to appoint him as Councillor, the effect of which would be that his pension would be much higher. This honor, however, he declined, saying that he was perfectly satisfied with his present honors. He presented the acceptance of his resignation to the College on June 17th. Then, according to the Minutes, the Assessors expressed great regret, and they begged him to continue with those things, which had been commenced under his charge, until they had been brought to a conclusion. Though he was no longer an Assessor, Swedenborg readily assented, and for one month he sat at the Assessors' table, and took part in the discussion of those affairs in which he had been concerned. Then, on July 17th, he bade his fellow assessors farewell, and they all wished him good fortune on the journey he was about to undertake.
     Here is not the slightest sign of suspicion of mental disturbance. The fact that he had intercourse with spirits was entirely unknown, and was not in the least suspected.

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Swedenborg was universally regarded as an upright and learned man, and by his fellow assessors as a worthy member of the College of Mines.
Then, at the end of 1759, that is, more than fourteen years after his spiritual eyes had been opened, it began to be bruited about that he was the author of those anonymous works where the spiritual world was described "from things seen and heard." For all these years Swedenborg had carefully preserved his anonymity. When at last it was uncovered, then it was that men began to suspect the soundness of his mind.
I wish to emphasize this point. Prior to 1759 he was regarded as a normal man, and was indeed held in high respect; but when it became known that he claimed to speak with spirits-paraphrasing Swedenborg's statement that in the Gothenburg Trial it was Christianity that was being attacked-we may say that it was not Swedenborg that men called a fool, but the doctrine that is revealed through him. When the Writings are known, and their truth seen, then the man whose birthday we are here to honor will be seen in truth as the Servant of the Lord.
SCANDINAVIAN PUBLICATIONS 1946

SCANDINAVIAN PUBLICATIONS HUGO LJ. ODHNER 1946

     Sweden.

OM HIMLEN OCH DESS UNDERBARA TING OCH OM HELVETET. Pa grund av vad som blivit hort och sett av Emanuel Swedenborg. . . Bokforlaget Nova Ecclesia, Stockholm, 1944. Crown octavo; 479 pages; Kr. 7:50.
     The volume before us is a new Swedish version of Heaven and Hell. The translation, by the Rev. Gustaf Baeckstrom, pastor of the General Church society in Stockholm, is based upon the Im. Tafel edition of the Latin text (1862). Our first impression is that of readable print and good taste, although an Index would have been helpful where access to the Swedenborg Concordance is denied.
     We congratulate the Swedish readers as well as the translator upon a remarkably pleasing rendering. It is a marked improvement on the previous version, which was the work of the late Rev. C. J. N. Manby and was originally published in 1889, after which it was issued in at least five more editions with only slight revisions.

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The cumbersome old spelling-long since abandoned in Sweden-has now given way to modern forms. The style is no longer stilted, but free and fluent, and graced by good modern idioms.
     The review-copy was bound in good cardboard. (Its pages were uncut. We have often wondered why this custom persists in this age where machines are plentiful. Is it because of the preference for a "hand-made" appearance? Or is it to enable parents and visiting pastors to check up on the popularity of the volume?)
     Like his predecessors, Pastor Baeckstrom has faced many almost insuperable problems in transposing into Swedish terms certain essential ideas that are readily distinguishable in English, which is more nearly related to Latin. The Swedish word for anima (soul) is "sjal"; the word for mens (mind) is "sinne," which unfortunately is also used to describe any of the sense organs or senses; and the word for animus (disposition) is "hag." To avoid clumsy constructions, Dr. Baeckstrom is sometimes forced to treat these words as interchangeable (nos. 87, 91) when no important theological distinctions are discernible. In n. 375, the word animorum is translated by the equivalent of "souls."
     A similar lack of distinction occurs in regard to scientifica et cognitiones-which the late Rev. J. F. Potts, in his otherwise admirable version of the Arcana, unfortunately rendered as "memory-knowledges (!) and knowledges," but which can be defined, whenever the distinction becomes necessary, as "scientifics and cognitions." The Swedish translators have simply ignored the distinction between these terms, although the Writings plainly define "cognitions" as "the scientifics of the church," which thus deserve a special name. (A. C. 9688:3, 9755:6, 9945; A. E. 545:2) The new version renders "scientifics" as vetande, kunskaper, insikter, vetenskaper; while "cognitions" are equally called kunskaper (pp. 256-260). With the existence of these and other terms (such as kannedom), we hope that it will some day be possible-by a wise choice and a consistent usage-to establish a set of expressions that will convey the proper distinctions to Swedish New Churchmen.
     Another quandary before the translator was how to express correctly the doctrine that "the Divine of the Lord makes heaven" while the angels "constitute" it. (H. H. 7.) This had to be solved by a compromise, by saying that the Divine forms (bildar) heaven.

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The older version had made matters worse by saying in effect that "the Lord's Divine (sphere) constitutes heaven-ignoring the distinction altogether. The word bildar, now used, means specifically "fashions," or "forms," rather than "makes." Bild means picture, image, figure, or form.
     The verb in the doctrinal statement (in H. H. 59), that "the whole of Heaven in one complex regards (referat) one Man," is translated "framstaller bilden av," which means "presents the picture (or image) of." Various English renderings can be used for the Latin "referat"-such as "reflects," "resembles," "represents"; and equivalent Swedish words are not lacking to choose from.
     Among the improvements in the new version is the avoidance of the phrase "djuriska kroppen" for "the animal body," the Swedish djur having the denotation of "beast" rather than "animal." To translate the title of Swedenborg's Animal Kingdom as "Djurriket" would thus be a blunder suggesting a treatise on general zoology.
     The translator has produced a readable and faithful rendering which amply shows that he has merited the degree of Doctor of Letters, recently bestowed upon him by the Academy of the New Church.

JUNGFRUFODELSEN. (The Virgin Birth.) Av Gustaf Baeckstrom. 8 pp.; 50 ore; 1944.
AKTENSKAPET OCH HIMLEN OCH KARLEKENS FORLORADE IDEAL.
     (Marriage and Heaven, and the Lost Ideal of Love.) Av Gustaf Baeckstrom. 16 pp.; 75 ore; 1943.
     These two small pamphlets, issued by the Nova Ecclesia book room in Stockholm, are the latest from Dr. Baeckstrom's facile pen, which was already responsible for at least twenty-five other books and tracts. The author thus competes with the Rev. Johan Tybeck, who for thirty years was the standard bearer of the distinctive New Church in Sweden, and who published more than sixty treatises between 1788 and 1832.
     The tract on the Virgin Birth is intended to show that the heart can perceive what is beyond the understanding to confirm; and it cites an admission by a prominent scientist that the realm of scientific investigation has its limits, and that even matter can be defined only as a complex of energies, while the ultimate reality eludes every physical definition.

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     The second title is an eloquent and poetical appeal for the preservation of the threatened ideals of marriage, which are now being increasingly exposed to ridicule and attack in the world. In the form of two sermons, on Revelation 19: 7 and Joel 2: 28, it contrasts the various motives which lead to marriage, and shows the only approach that will make it genuine, stable, and happy.

     Norway.

INBYDELSE TIL DEN NYE KIRKE. (Invitation to the New Church.) A Posthumous Work by Emanuel Swedenborg. Stavanger, 1941. 32 pages; Kr. .75.
DEN NYE KIRKES KANONISKE SKRIFTER . . . (The Canons of the New Church.) A Posthumous Manuscript by Emanuel Swedenborg. Stavanger. 1941 (?). 62 pages; Kr. 1.
     Michael Eckhoff, who had previously translated Heaven and hell and the New Jerusalem and Its Heavenly Doctrine into Norwegian, has, during the Nazi occupation, published a faithful rendering of the Invitation to the New Church in the same language. The Preface, addressed to the Norwegian clergy, to whom he felt in conscience bound to distribute copies, cites nos. 25 and 26 of the work, which teaches that the old "orthodoxy" festers in the wounds of the old church. The church cannot be healed by the new doctrine alone; the origin of all its falsities lies in the persistent idea that man lives from himself. Mr. Eckhoff points out that, unless the consummated state of the old church is realized, and unless its falsities are exposed and viewed with aversion, the real renewal of spiritual life is impossible.
     So far as your reviewer can discern from a superficial survey, the translation is not only readable, but is also faithful, even to the point that it deliberately follows the Latin custom of capitalizing important words-contrary to the Norwegian orthography. We also commend the courage of Mr. Eckhoff in publishing this particular work, which minces no words in disclosing the state of the Christian denominations.

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     Another work of this translator is The Canons of the New Church. This is not printed in quite as attractive a style as the preceding, but aspires to hold equally closely to the Latin text. In a postscript, Mr. Eckhoff gives some bibliographical details about the manuscript, and adds comments, which manifest his uncompromising faith. We regret, however, that he selected the title, "Den Nye Kirkes Kanoniske Skrifter" (The Canonical Writings of the New Church). The Latin manuscript copy (prepared by C. Johansen and Aug. Nordenskjold from an original now lost) was headed "Canones Novae Ecclesiae"-the word for "canons" being used in the sense of "the rules of faith" or "the main doctrines." And the work nowhere lists the canonical or accepted Writings of the New Church.

VERDENS ENDE-EN NY TID. Matt. 24-25 kap., tolket av Em. Swedenborg. Forstegangs utgave pa norsk. Oslo, 1941. Privately published. 92 pages: Kr. 1.92.
     This work by an anonymous translator purports to be a translation of Swedenborg's exposition of Matthew 24 and 25. It is, however, a paraphrase into Norwegian of the exposition of these parts of the Word, which are inserted between the chapters of the Arcana Celestia, beginning with n. 3353. Parts of the text are omitted without notice, and there is no reference to the Arcana as the source. The title given to the work means "The End of the World-A New Age" and the doctrine that the last judgment does not mean universal destruction of the visible universe transpires clearly from its pages. Nonetheless the translator has for some reason preferred to say "the end of the world" wherever Swedenborg has "the consummation of the age" or "the end of days."
     In a Preface, the doctrine of love, repentance, and works is emphasized in an appeal, which is fortified with citations from Fridthjof Nansen. as well as from the Bible. And as a justification for the publication, the translator recites a personal experience-a dream in which the blood of Jesus seems to have consoled him as the sufficient cause of salvation. The tone of both preface and treatment make us doubt the value of the pamphlet.
     HUGO LJ. ODHNER

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DURATION OF THE EARTH 1946

DURATION OF THE EARTH F. E. GYLLENHAAL 1946

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.
Editor of NEW CHURCH LIFE:

     In your issue for May, 1946, Mr. Felix Elphick interprets A. C. 931, 3833, and E. U. 117 to teach that our Earth "will have its end."
     A. C. 931 gives some of the internal meanings of "during all the days of the earth." These words are from the Ancient Word. Their literal and apparent meaning is that the earth, too, "will have its end." This meaning is not declared to be the truth itself. In fact, the continuation of A. C. 931 makes perfectly clear that the duration of the earth is not at all the subject of this Divine Revelation. "But as to believing that the end of the earth will be the same thing as the last judgment, . . this is a mistake." (See also A. C. 1850; L. J. 1.) The truth revealed is concerning the church and the last judgment. There have been several last judgments. The church "will have its end." This has been true of all past churches. But now the Lord has established an eternal church. (Coronis 52; T. C. R. 788.) If this eternal church should be completely destroyed by man, the earth itself would also be destroyed; but apart from such a contingency there would be no cause for the earth's destruction.
     Earths are created for the sake of man. So an earth's preservation depends upon man's integrity.

315

The perpetual creation necessary for the preservation of suns and their planets is no more difficult to comprehend and believe than the original creation of suns and planets. There was a beginning of creation, but creation has no ending. There will always be angels, spirits, and men. There will also always be spiritual and natural worlds, suns, and planets. The Writings nowhere declare that earths will cease to exist, or that suns will burn out. The idea of eternity may be awful to some people, but if there were no eternity, there would be nothing: indeed, there could not have been creation, except for eternity.
The spiritual reasons establishing firmly the eternity of our earth, and of every earth, have to do with the Lord's two Advents, the Word of the Lord, and the Lord's Church, which now is the New Church, and which the Lord has declared to be an eternal Church.
F. E. GYLLENHAAL.

Toronto, Canada, May 6, 1946.
Editorial Comment 1946

Editorial Comment Editor 1946

     For the convenience of the reader we herewith print the English version of A. C. 931:

     FROM THE ARCANA COELESTIA.

     "As yet all the days of the earth, seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease." (Genesis 8: 22.)
     931. That as yet all the days of the earth signifies all time is evident from the signification of day, that it is time, see n. 23, 487, 488, 493; wherefore here days of the earth is all time, as long as there is an earth, or an inhabitant upon the earth. There then first ceases to be an inhabitant upon the earth when there is no longer any church. For when there is no church, there is no longer given a communication of man with heaven, which communication ceasing, every inhabitant perishes. The church, as has been said before, is as the heart and lungs in man. As long as the heart and lungs are sound, so long man lives. It is the same also with the church in relation to the Gorand Man, which is the universal heaven. Wherefore it is here said: In all the days of the earth, seedtime and harvest, and cold and heat, and summer and winter, and day and night, shall not cease. Hence it may also be evident that the earth will not endure to eternity, but that it also will have its end; for it is said, in all the days of the earth, that is, as long as the earth is.

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But with respect to those who believe that the end of the earth will be the same as the last judgment, of which they read in the Word where it treats of the consummation of the age, of the day of visitation, and of the last judgment, in this they are deceived. For there is a last judgment of every church when it is vastated, or when there is no longer any faith therein. The last judgment of the Most Ancient Church was when it perished, as in its last posterity immediately before the flood. The last judgment of the Jewish Church was when the Lord came into the world. There will also be a last judgment when the Lord shall come in glory. Not that the earth and the world will then perish, but that the church perishes; but then a new church is always raised up by the Lord, as was the Ancient Church at the time of the flood, and the Primitive Church of the Gentiles at the time of the Lord's advent; so also when the Lord shall come in glory, which also is meant by a new heaven and a new earth. The case is the same with everyone regenerated, who becomes a man of the church, or a church. When he has been created anew, his internal man is called a new heaven, and his external man a new earth. Moreover, there is also a last judgment for every man when he dies; for then, according to the things, which he has done in the body, he is judged either to death or to life. That nothing else is meant by the consummation of the age, the end of days, or the last judgment, consequently not the destruction of the world, is clearly evident from the Lord's words in Luke: "In that night, there shall be two in one bed; the one shall be taken, and the other shall be left; two shall be grinding together; the one shall be taken, and the other left; two shall be in the field; the one shall be taken, and the other left," wii: 34, 35, 36; where the last time is called night, because there is no faith, that is, charity; and it is said that some are left, by which is clearly indicated that the world will not then perish.

The General Subject.-As Mr. Felix Elphick suggests, a legitimate field of "philosophical speculation" is presented by the question as to whether the Earth "will have its end," or, as we may say, whether planets "have their day, and cease to be" when they have served their use in the Divine economy. What would be the effect upon a solar system, if one or more of its planets were to go out of existence?

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And so on.
     In the present discussion, however we are concerned with the teachings of Divine Revelation that bear upon such questions. Mr. Gyllenhaal has presented a view similar to that of the article, "The Earth Will Abide Forever" (February issue, p. 65), by the Rev. Willis L. Gladish, who, if he were still among us, would he entitled to a reply to Mr. Elphick's comments upon his article. Under the circumstances, the discussions will he carried forward by others; and in connection with Mr. Gyllenhaal's letter we would offer a brief comment upon A. C. 931, and also call attention to some passages in the Writings, which have a bearing upon the questions involved. And we trust that Mr. Elphick and other writers will contribute to a ventilation of the subject.
     As to the statement in A. C. 931 which seems to declare that "the earth will not endure to eternity," the Latin reads: "inde constare quoque potest, quod tellus in aetenum non duratura, sed quod quoque suum finem habitura, nam dicitur omnibus diebus terrae, hoc est, quamdiu terra." This has been commonly rendered. Hence it may also be evident that the earth will not endure to eternity, but that it also will have its end: for it is said, in all the days of the earth, that is, as long as the earth is."
     As so translated, and taken out of its context, this has been accepted by some readers of the Writings as a solemn conclusion and declaration, but it is open to another interpretation, depending upon the translation of the Latin expression, inde constare quoque potest, which often occurs in the Writings, and which has been variously rendered by translators: "hence it may also be evident," "hence it may also appear," "hence it may also be established," "hence it can also be evident," etc. We wish to suggest, however, that the whole sentence may be regarded as merely a passing comment upon the literal sense, and that the meaning might be freely expressed in these words: As it is here said, "in all the days of the earth," that is, as long as the earth is, it may be inferred or concluded that the earth will not endure to eternity, but that it also will have its end. "But they are deceived who believe that the end of the earth will be the same as the last judgment, of which they read in the Word."

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     It must be remembered, as Mr. Gyllenhaal recalls, that the words, "As yet all the days of the earth," are from the Ancient Word, in which all the historicals were "made up" to correspond to and represent the spiritual sense, and were so understood by the men of the Ancient Church. And it is this spiritual sense, which is now revealed in the Writings, and specifically in A. C. 931.

     The Human Race.-Let us note that, at the beginning of A. C. 931, it is said: "Wherefore here days of the earth is all time, as long as there is an earth, or an inhabitant upon the earth. There then first ceases to be an inhabitant upon the earth when there is no longer any church." And later on in the number it is said, "when the church perishes, then a new church is always raised up by the Lord."
     And so, is not the real question for a New Churchman to consider: Will the human race on this earth ever cease to exist? On this question, we know, a great deal is said in the Writings, and we venture to recall some of the outstanding passages:

     "Unless the Lord had come into the world, and had thus Himself assumed an ultimate, the heavens which were from the inhabitants of this earth would have been transferred elsewhere, and the whole human race on this earth would have perished in eternal death. But now the Lord is in His fulness, and thus in His omnipotence, on the earth as in the heavens, because He is in ultimates and in firsts." (A. E. 726:7.)
     "When the end of the church is at hand, then it is provided by the Lord that a new church shall succeed it; for without a church in which is the Word, and in which the Lord is known, the world cannot subsist. For without the Word, and thence a knowledge and acknowledgment of the Lord, heaven cannot be conjoined to the human race, and consequently the Divine proceeding from the Lord cannot inflow with new life; and without conjunction with heaven, and thereby with the Lord, man would not be a man, but a beast. Hence it is that a new church is always provided by the Lord when an old church comes to its end." (A. E. 665:2.)
     "Spirits and angels know that there are inhabitants on the Moon also; for they often converse with them. Likewise they know that there are inhabitants of the Moons or Satellites around the earth Jupiter and the earth Saturn.

319

Still, those spirits who have not seen and spoken with them do not doubt that there are men oil them, because they are equally earths, and where there is an earth, there is man. For man is the end for which an earth was created, and the Most High Creator has made nothing without an end. That the end of creation is the human race, and from this a heaven, may be evident to everyone who thinks from reason. The angels also say that an earth without the human race cannot subsist, because the Divine provides all things in an earth for the sake of man." (A. C. 9237.)
In the work on the Last Judgment, in the chapter entitled, "The Procreations of the Human Race on the Earths will Never Cease," we read: "As a heaven has been formed from the human race hitherto, that is, from first creation, so it will be formed and enriched hereafter. It is indeed possible (dari quidem potest) that the human race perish upon one earth, which comes about when it has altogether separated itself from the Divine; for then man no longer has spiritual life, but only natural, such as it is with beasts: and when man is such, no society can be formed and held in bonds by laws, since man, without the influx of heaven, thus without the Divine government, would be insane, and would rush unchecked into all wickedness, one against another. But although the human race, by separation from the Divine, might perish upon one earth, which, however, is provided against by the Lord, still it would remain on other earths. . . It has been said to me from heaven that the human race upon this earth would have perished, so that not one would exist at this day, if the Lord had not come into the world, and put on the Human on this earth, and made it Divine: and also, if the Lord had not given here such a Word as might serve as a basis for the angelic heaven, and for its conjunction. . . . But that such is the case can be comprehended only by those who think spiritually, that is, by those who are conjoined to heaven by an acknowledgment of the Divine in the Lord, for they alone are able to think spiritually." (L. J. 10. See A. C. 9400:2.)

In the statements we have quoted, and in other like passages, the Writings treat of the possibility that the human race on this earth will perish, destroying itself by the abuse of its freedom, in which case the earth itself would cease to exist, seeing that "an earth without the human race cannot subsist." (A. C. 9237.)

320

     On the other hand, the Doctrine teaches that the Lord always intervenes to prevent the self-destruction of the race,-that "it is provided by the Lord that this does not take place" ("ne fiat providetur a Domino"). (L. J. 10.) For "when the church perishes, a new church is always raised up by the Lord" (A. C. 931), and, by means of regeneration in a new church, the human race is spiritually restored, and thus saved from both spiritual and physical destruction.
     That the physical survival of the race depends upon its spiritual life can only be realized by those who acknowledge that "man doth not live by bread alone, but by every word that proceedeth out of the mouth of the Lord doth man live." (Deut. 8: 3; Matt. 4: 4.)
     The peril of extinction by evil of life is placed before men in Divine Revelation as a warning. Swedenborg was given to witness the direful state of evil prevailing in the world of spirits before the last judgment in the year 1757, and he wrote: "Since the interior sphere of the natural man is such, it follows that these are the last times, and that the human race on this earth will perish unless men repent and return to faith in the Lord." (S. D. 2578.)

     "End of the World."-This phrase, occurring a number of times in the English version of the New Testament, is an incorrect translation of the original Greek. In the Writings it is everywhere rendered "consummation of the age," which is a correct translation of the original. The Greek and Latin are:

     [Greek.]

     consummatio saeculi

     The Greek word for "age" we have in the term aeon or eon, and it is the origin of the Latin aetas-age. Saeculum also means an age, and from it we have "secular," as when we speak of temporal affairs in contrast with those which are eternal, pertaining to the church. Because the words for "age" were so often applied to periods in the external life of the world, it would seem that translators of the Gospel, ignoring the fact that the Word of God interiorly treats of "states," and not of "times," rendered the "end of the age" as the "end of the world." Strangely enough, Christians also use the expression "world without end," meaning eternity.

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     But by the expression "consummation of the age" is meant a summing up of the accumulated states of the whole period of a church, when iniquity has reached its height (summit), and must be checked, if the self-destruction of the race is to be averted. When a thing is completed, it is said to be consummated. In the sense of height we speak of "consummate skill."
     The consummation of the age does mean the end of the church, but not the end of the physical world, even though the literal sense of the Gospel pictures it as the destruction of the visible universe, because a last judgment in the spiritual world is attended with such calamitous happenings, which are correspondential appearances of the overthrow of false heavens and their earths. Interiorly it is the self-condemnation of hypocrites, unmasked in the presence of the Divine Truth: but this is pictured in the letter of the Gospel, in accommodation to the minds of those who think from appearances, in the form of the direful things that were to take place at the coming of the Son of Man.

     Literal Sense.-In the English version of the Gospels the phrase, "end of the world,' occurs in a number of the prophecies of the coming of the Son of Man to perform judgment, as, for example:

     In the Parable of the Tares: The enemy that sowed the tares in the devil the harvest is the end of the world; and the reapers are angels. As therefore the tares are gathered and horned in the fire, so shall it he in the end of this world. The Son of Man shall send forth His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity and shall east them into a furnace of fire; there shall he wailing and gnashing of teeth." (Matthew 13: 39-42.
     The twelve disciples asked of the Lord: "Tell us, when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?" (Matthew 24: 3.)

     Although the Gospel descriptions of the prophesied judgment manifestly referred to spiritual states, evil and good, the literal foretelling of a cataclysmic "end of the world" presented a terrifying prospect to the minds of untold generations of Christians, especially at the hands of "hell-fire" preachers, who, in fact, are not yet an extinct species. For even today, when so many are doubting or indifferent, religious sectarians come forward with their definite predictions of the exact date and hour for the end of the world, their calculations being based upon Scripture prophecies in the Old and New Testaments.

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At least once a year we receive such a prediction in the mail from one who is undiscouraged by the fact that manifold predictions of the kind in the past have never been fulfilled.

     The Writings on the Subject.-How persistent has been the belief in the literal fulfillment of the Gospel prophecies, either with the simple in heart and mini or with the grossly materialistic, was shown to Swedenborg in the other life:

     "The angels asked: 'In what manner did you believe that the destruction of the world would take place?' The spirits said: -By fire, about which we have believed and prophesied many things: some of us, that flames from heaven would be cast down everywhere upon the earth, as they were upon the sons of Aaron, and upon the burnt offering of Elijah; some, that the fire of the sun would be let loose, would break forth, and set the universe on fire' some, that the central fire of the earth would break the crust round about it, and hurl itself forward everywhere, as it does from the fire-vomiting mountains, Aetna, Vesuvius and Hecla; some, that a great comet would invade the atmosphere of the earth, and would set it on fire with the flame of its tail; some have said that the universe would not perish by fire, but would go to ruin, and fall to pieces, as does a house from age ; and others have believed otherwise.'" (See extended account in Five Memorable Relations 8-15, Posthumous Theological Works, pp. 524-528.)
     How evil spirits could destroy the human race, if permitted by the Lord, is thus described in the Spiritual Diary:

     "CONCERNING THE END OF THE WORLD. It would be easy for Jehovah God to destroy the universal human race, and everything living upon the earth, and indeed in a moment, by fire, or infernal pains. For there are evil spirits who very closely surround the natural man, and excite his life; and who, as soon as power to act is given them, instantly torment him with a certain spiritual fire, and he dies. And he would perish in a moment, if God Messiah, from mere)-, did not keep all things in order. . . . This is the Terror, also the Fire, by which the world is to perish, if it does not repent. And this is what is meant by 'the sea raging, and the sun and moon losing their light.'" (S. D. 179.) (See Luke 21: 25-27. A. C. 2120.)

     Perhaps the least harmful among the fixed beliefs with Christians was based upon the prophecy of the Apocalypse: "And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away." (21: 1.) At least there was something to take the place of a destroyed world. But when it is understood that heavens and their earths in the spiritual world are meant, it may be seen "how naturally and materially they have thought, and do think, who from these words have framed for themselves the dogma concerning the destruction of the world and a new creation of all things." (A. R. 876.)

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"Fictitious heavens are meant in the Apocalypse by the heaven and earth which passed away. These could pass away, but our visible heaven, which is the firmament of all things, was so created that it cannot pass away; for if this should pass away, the angelic heavens would also pass away. It would be as when the foundation is taken away from a palace, or the base from a column, whereby the house and the column would fall. For there is a connection of all things from the first to the last, from the Lord Himself to His last work, which is the visible heaven and the habitable earth. The case would be similar if the human race were to perish; so also, for a like cause, would the angelic heavens fall to ruin." (Last Judgment posth. 134.)
WRITINGS IN PORTUGUESE 1946

WRITINGS IN PORTUGUESE ELDRED E. IUNGERICH 1946

A NOVA JERUSALEM E A SUA DOCTRINA CELESTE. By Emanuel Swedenborg. Portuguese translation by the Rev. Joao de Mendonca Lima from the French version of Le Boys des Guays, 1854. Rio de Janeiro, 1945. Paper, 12mo, 351 pages.

A copy of this work, The New Jerusalem and its Heavenly Doctrine, in the recently published Portuguese edition, has been received by Bishop de Charms from the Rev. Henry Leonardos. It is the third work of the Writings to be published in Brazil in a Portuguese translation, as Heaven and Hell (1920) and the Doctrine of Life (1916) have preceded it. The volume includes the references to the Arcana Coelestia at the ends of the several chapters. It also contains a translation of the extensive Alphabetical and Analytical Index compiled by Le Boys des Guays, which occupies 103 pages of the book. In a brief Preface by the Translator, Senhor Lima says in part:

"The translation by Le Boys des Guays was made with extraordinary care to avoid any adulteration of the form by which the ideas in the original [Latin] are expressed.

324

Hence the translator's obligation to follow as much as possible the Latin form, even at the sacrifice of French elegance of expression.
     "So doing, Le Boys des Guays acted with great propriety, because Swedenborg's style has very special characteristics that distinguish it from any human style. It is, so to say, a natural vestment to spiritual ideas which can only be presented in this manner to men on earth, and may not be altered without harm to these, its essence.
     "As I am not well enough acquainted with Latin to attempt a direct translation of so great a responsibility, I made use of Le Boys des Guays' French translation, following the same method as that adopted by him, that is, keeping as closely as possible to the letter of the French text, even when this entailed a sacrifice of the beauty and elegance of our literary styles. I have made, therefore, a deliberately literal translation, so as to reduce to a minimum the peril of adulterating the thought of the author [Swedenborg].
     "In the epoch in which this translation was made-1929-the present orthographic reform [in Portuguese] had not yet been decreed; so that it is published in the mode of spelling then current."
     ELDRED E. IUNGERICH.
SEVEN PLANETS 1946

SEVEN PLANETS WERTHA PENDLETON COLE 1946

Editor of NEW CHURCH LIFE:

     I am interested in the comments by Bishop Acton on the subject of "Seven Planets.' (NEW CHURCH LIFE, April, 1946, p. 153.) He suggests that Swedenborg, because he mentioned "seven planets" in The Worship and Love of God (no. 11), knew of seven planets, including Uranus, which was discovered by Sir William Herschel in 1781. Bishop Acton holds that this was possible because observations of Uranus were recorded between 1690 and 1771. (George F. Chambers, Astronomy, New York. 1913, p. 100.)
     May I offer the following interpretation?
     1. It was customary from ancient times to speak of "seven planets." To the ancients, the planers, or wanderers among the stars, were the Sun, the Moon, Mercury. Venus, Mars, Jupiter, and Saturn, the Earth being "immobile at the center of the universe."

325

Poets, knowing that the earth was a planet, sometimes spoke of "the seven planets," meaning the Sun, the Earth, and the five known planets. The number seven was considered a perfect number. (Chambers, p. 99.)
     2. Swedenborg, in the Writings, speaks of Saturn as the planet "farthest distant from the sun." (Earths in the Universe, Boston, 1928, p. 3.) In the Principia (Tansley, 1912, Vol. II, p. 188) Swedenborg illustrates his cosmogonical theory with diagrams of the sun and seven planets. But he drew only three satellites with one planet, and one (the Moon?) with another. He knew of Jupiter's four satellites (Galileo 1610) and Saturn's ring and five satellites (Cassini 1671-1684; Huygens 1655). I suggest that his drawings were of a hypothetical case, planets-any number-being formed from a sun, and seven because that was the conventional number.
     3. After Uranus had been discovered, old records were searched, and it was realized that the planet had been observed before, though It was not known to be a planet. (Chambers, p. 100.) It was observed as a star, and Herschel himself at first thought it was a comet. When it was recognized as a planet, it was a surprise to everyone. The book which Swedenborg used (Gregory's Astronomy) mentions no planet beyond Saturn.
     If the existence of Uranus had been revealed to Swedenborg, we wonder why not Neptune and Pluto? But I have been satisfied always with the explanation that, to preserve man's freedom, unknown scientific facts of this nature were not revealed.
     With these points in mind, if Bishop Acton will read the pages before and after his quotation from Chambers' Astronomy, possibly he will agree with me that, because Swedenborg mentions "seven planets," this does not necessarily mean that he knew of seven planets in our solar system.
     WERTHA PENDLETON COLE.
Bryn Athyn, May 17, 1946.

326

Church News 1946

Church News Various 1946

     EUROPE.

     Austria.

     DIE NEUE KIRCHE for Nov-Dec., 1945, contains some particulars concerning the Prochaskas-an earnest New Church family living in Vienna. Mr. and Mrs. Prochaska were baptized by Bishop Benade in 1f70, when, owing to the stringency of the Austrian law, the ceremony had to be performed in more or less of secrecy. Since then they have been much in sympathy with the General Church. Dr. Acton has visited them on two or three occasions. Their ten children were then living with them, and, though living in somewhat narrow quarters, they were a happily united New Church family. Mr. and Mrs. Prochaska told Dr. Acton how much they had been criticized for having so large a family, but this did not affect them, as they were firmly opposed to any limitation of offspring,
     Mr. Prochaska died some years ago, having been killed in a railroad accident. He was a superintendent of locomotives in the Austrian State Railway, and had been personally decorated by Emperor Franz Josef for eminent services during the fleet world war. His oldest son. Felix, a civil engineer, has met a number of the General Church members in London, where he found a warm welcome on his all-too-short visit. In 1937, his daughter was baptized into the New Church by the Rev. Gustaf Baeckstrom, and his sister Elvira (Mrs. Meihart) is a member of the General Church.
     The family had an adventurous flight from Vienna during the bombing. Mother Prochaska was hurt by a bomb fragment, but all the others escaped unhurt, though six bombs exploded a short distance from them. Mrs. Dr. Roschall (Eden Prochaska) fled to another part of Vienna when her house was destroyed by bombing. Curiously enough, the family Bible was thrown out, and fell undamaged on the top of the wreckage in the living room.
     On the approach of the Russians in April, 1945, she fled from Vienna as he was expecting her third child, and me a long time no news of her came to the family. But at last word came that she was in Bavaria, where her third child was born. She is now again with her mother in Klosl, as The cannot be with her husband who is in Lintz, employed by the American Office for Censoring Telegrams. Their seven year old daughter, Ingrid, will soon enter a recreation center in Switzerland, where Helga, the eleven year old daughter of Engineer Felix Proehaska, is already settled.
     Dr. Roschell has experienced a wonderful working of Divine Providence, in that he was sent away from Stalingrad by a physician a few days before imprisonment commenced. Moreover, despite all the sufferings that may yet come, the Doctrines have given him a contented outlook into the future.

     Poland.

     In DIE NEUE KIRCHE (Zurich) of March-April, 1946, is printed a letter from Theodor Kusznir, a professor in the City Gymnasium of Lizeum, Poland, to "the praiseworthy administration of the Church of the New Jerusalem" (Swedenborg Church) in Zurich, dated Czestoch, January 4, 1946.
     Prof. Kusznir writes "in the name of Poles living here who sympathize with the Swedenborgian Church." He relates that he had previously written to the New Church Society in Stockholm with a request for New Church literature.

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Some books were at once sent to him as "a gift from Sweden to Poland"-two countries whose intrests were closely connected in the past. Unfortunately most of the books were in Swedish though a few were in English and it was hard for the Polish friends to understand the Swedish So the Professor, in the above mentioned letter turns to Switzerland and inquires whether he could he sent copies of Swedenborg's works in Latin or in German and, if possible Polish translations. Naturally, he continues, "owing to the war and the devastaton of our land, we are impoverished and are not in a condition to pay for these books. Moreover, it is not possible to send money out of the country."
     Perhaps some readers of the LIFE have German translations of the Writings which they would be willing to present to these New Church friends, the frightful plight of whose country has excited the commiseration of all freedom-loving men. The books can be sent to Prof. Theodor Kusrnir, Czestochowa, Pologne, Ulice 7-Kamienie 21/M 18. Parcels should he marked "Gifts for Poland" or "Gaben fur Polen.
     ALFRED ACTON.

     CHICAGO, ILLINOIS.

     Palm Sunday, April 14, was observed with a lovely service, and our new electric organ was dedicated on that occasion. The Easter service, and the inspiring classes before and after, were much appreciated.
     After the service on April 14 a church dinner was served, with 47 members present, and this was followed by the Annual Meeting of Sharon Church. Officers elected were: Mr. Alexander McQueen, Secretary; Mr. Noel McQueen, Treasurer, Mr. Roy Paulson, Chairman of the Board of Trustees; additional members of the Board, Mr. Charles Lindrooth and Mr. Percy Staddon.
     Our little group is still making progress in the matter of building improvements. Although the larger plan proposed for remodeling has been postponed because of prevailing conditions in the construction field, the most important features will be carried out during the summer, and will not interfere with the later completion of the original plans, Those which can now be carried out include the much needed separate apartment on the second floor for the pastor and his family. We can then have on the first floor a kitchen for church uses only a cloakroom, and, in the basement, two rooms to be used for the children's Sunday School. This last is made possible by changing the furnace to gas heat. The exterior of the building will be painted. Mr. Cranch himself has erected and painted a new picket fence, and made a flag walk, and both have decidedly improved the appearance of the property. A social party on May 11th was helpful in raising funds for our activities.
     VOLITA WELLS.

     COLCHESTER, ENGLAND.

     May 17, 1946.-During the absence of our pastor, the Rev. Martin Pryke, who attended the Annual Councils of the General Church at Bryn Athyn in January, our Sunday services and our socials were maintained. Upon his return, Mr. Pryke gave us a very interesting account of his visit In America.
     The postponed annual meeting of the Colchester Society was held in March. A satisfactory financial condition was reported, but there was a discussion in regard to the school, as to whether it should close, owing to the lack of our own children. It was decided, however, that the school will carry on for a while.
     After the business part of the meeting came refreshments and an opportunity for our pastor to present a gift to Mr. and Mrs. Alan Waters from the society with the best wishes of all-silver fish servers on the occasion of their Silver Wedding Anniversary. Both Mr. and Mrs. Waters spoke in appreciation of the good wishes and the gift.

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     Our Easter observance began with an impressive service on Palm Sunday, with an address to the children, who made offerings of flowers at the altar. On the evening of Good Friday a special service included five Lessons with appropriate music. There was a good congregation on Easter Sunday when Holy Communion was administered.
     An "open" meeting of the Sons of the Academy was held in April. To the surprise of the ladies, a dinner awaited them. The Sons certainly proved themselves highly efficient in table decoration and the serving of the meal Papers had been prepared by some of the ladies, under the guidance of Miss Max' Waters. The subjects were: "The Church," Mrs. Edith M. Boozer; "The Church Universal." Mrs. Sanfrid Appleton; "The External Church," Mrs. Alan Waters; "Women's Uses in the Church," Mrs. Colley Pryke; "Decorations in the Church," Mrs. Owen Pryke; and "Music in Relation to the Church." Mrs. John Cooper. Comments and discussion followed, and it proved to be a most interesting and enjoyable meeting.
     On March 21st we lost the earthly presence of our friend, Mr. F. R. Cooper, who passed into the spiritual world in his eighty-seventh year. He was one of the pioneers of this society, and was active in its uses until about two weeks before his going. A great joy awaits us in our reunions in the other life.

     The Pastorate.-The Rev. Martin Pryke has accepted the call to become pastor of Michael Church, and will be leaving us before long to enter upon his duties in London. We wish him every success, He has done good work in Colchester, and we are sorry to part.
     On Sunday, April 28, the Rev. and Mrs. A. Wynne Acton came from London to bid us farewell, as they were soon leaving for America. Mr. Acton preached at the morning service, and in the evening a social gathering was held. We have had many happy meetings with Mr. and Mrs. Acton during their stay in England, and we wish them every success in their new field in Toronto.
     The Rev. Alan Gill has accepted a call to the pastorate of the Colchester Society, and we all look forward to welcoming Mr. and Mrs. Gill and their family to his home town.
     Our preparations are under way for the British Assembly, which is to be held at Colchester from August 3d to 5th.
     EDITH M. BOOZER,

     DURBAN, NATAL.

     May 20, 1946.-Since our last report, which was published in the April issue of NEW CHURCH LIFE, normal routine in the Durban Society has changed to important happenings, of which we shall speak presently. From January to the middle of May the Sunday services have been held each week. During the absence of the Acting Pastor, who was away on leave in February and March. Mr. Garth Pemberton kindly officiated at the adult services.
     The ladies' Thursday morning class resumed on March 28, taking up the study of "Additions to the True Christian Religion," as found in Posthumous Theological Works, Vol. I. The Wednesday evening doctrinal class reconvened on April 3, making a survey of the New Jerusalem and its Heavenly Doctrine.
     A Kindergarten School is being conducted by Miss Sylvia Pemberton, thus keeping the gate open for the continuance of Kainon School.
     The Young Peoples' Club-now the "Social Committee-held its annual meeting on April 11, when the election of officers resulted as follows: Mr. John Cockerell, Chairman; Miss Shirley Cockerell, Vice Chairman; Miss Vida Elphick, Secretary-Treasurer. The prospects for 1946 have been discussed; and a very happy evening on April 25 took the form of a "Beetle Drive."
     On Monday evening, May 13, a "shower" for Miss Joy Lowe at the home of Mrs. M. A. Cockerell attracted a large number of friends and relatives, and Joy was the recipient of many useful gifts,-a very happy omen for her approaching marriage to Mr. Herbert Anderson, who is now one of us in the acceptance of our common faith.

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     The Pinetown Circle has held two Sunday afternoon services for the children-March 24 and April 14; and on the same dates the adult evening class met at the homes of Mr. and Mrs. F. H. D. (Derick) Lumsden and Mr. and Mrs. Durham Ridgway, respectively. We have missed Mr. and Mrs. Prins (Yveline Rogers) and Mrs. M. Rogers, who have moved to the Transvaal. In addition to these services and classes, however, it is worthy of note that Miss Elsie M. Champion has been holding a "Sunday School" for the children at the home of Mr. and Mrs. Durham Ridgway since the beginning of the year. "School" has met every Sunday afternoon, with the exception of those Sundays on which a service was held, and when Miss Champion was on her annual holiday up country.

     The Pastorate.-As a result of the special general meeting of the Durban Society held recently, and subsequent meetings, a call was extended to the Rev. Norbert H. Rogers of Bryn Athyn to become pastor of the Society, and he has accepted the call.
     Mr. and Mrs. Rogers and their family sailed from New York on the S. S. "Marine Tiger," and arrived at Cape Town on May 14, completing their journey to Durban by rail, arriving on the 18th. Mrs. M. Rogers came to Durban to meet them.
     Our Sunday service yesterday, May 19th, was conducted by the Revs. Elphick and Rogers. The undersigned, who has been asked to attend the General Assembly in Bryn Athyn, is sailing today on the above-named boat on her return voyage to New York, due to arrive in the United States on June 10th. We leave the recording of the "Welcome" and the "Goodbye" to another pen.
     F. W. ELPHICK.

     GLENVIEW, ILLINOIS.

     May, the merrie month, has justified itself again. Engagements, weddings, abundant social life, together with lawn cutting and house painting, are among the symptoms of approaching summer.
     Everyone is happy about the engagements of Phyllis Headsten to James Barry. Frances Headsten to Donald Edmonds, Gloria Smith to John Barry. These young people are our very own; we have seen them among us as children, as young people. The boys have faced danger in the service of their country they are safely home again; and soon we shall attend their weddings. We, as well as they have reason to be happy.
     On May 17, Glenview experienced a "shower" of considerable proportions. Signs of the approach had been in evidence, but after Friday supper it burst upon us and almost submerged Phyllis Headsten and Jim Barry. For, when the stage curtain was raised, enough kitchen equipment was disclosed to outfit a chain of hotels. The happy couple proceeded to unpack, and we all enjoyed their enjoyment.
     The Choir needs new robes Twenty of them. The members of the choir are more aware of this than the rest of us, and the young people, having set an example by raising 875.00 through a weekly collection at their class, decided to draw the attention of the society to this need by inspiring their members who attend Northwestern University to give a musical evening, voluntary proceeds to go to the robe fund. These four girls,-Phyllis Headsten, Gloria Asplundh, Gloria Smith and Joyce McQueen,-entertained the society with a programme of piano and vocal selections. The musical ability, poise and appearance of these girls charmed their audience for they belong to us, and we are justifiably proud of them. Incidentally, $96.00 was added to the choir robe fund.
     Some day there is going to be a High School in Glenview!

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Even though the time is not yet, steps are being taken in preparation for it, and plans are afoot to secure a five-acre tract (a part of the new subdivision to the west) at a cost of $2500.00, with all improvements brought to the edge of the tract. Some money has been subscribed, and in order to keep the project before us, a social event was planned, the proceeds to be devoted to this use. It took the form of an old-fashioned Box Party, with lunches auctioned off, together with the privilege of eating said lunch with the lady who had prepared it. There n as a lot of fun; the party was a success: and $150.00 was collected in a comparatively painless manner.

     Welcome Home.-On Saturday, May 23, the Glenview Chapter of the Sons of the Academy held its installation banquet, which was also the occasion of a Welcome Home to the men and women of the armed forces. Over 40 uniforms were counted, representing every branch of the service. After the installation of the new officers-Arnold Smith, President, Leslie Holmes, Vice President, James Barry, Treasurer, and Cedric Lee, Secretary (incidentally all veterans),-Major Ray Kuhn took over the meeting as toastmaster, and we heard from representatives of several branches of the service.
     Lt. Commander Stanford Lehne spoke for the Navy, and also gave a short paper on "Incentives." He delighted the audience by his appreciation of the Church and of New Church education.
     Corporal Roy Burnham, speaking for the Infantry, told of Iran and its people, and had some suggestions as to possible improvements in the relation of officers and enlisted men.
     Specialist First Class Gloria Smith, speaking for the Waves, displayed a sense of humor that must have been a great asset to a girl in the Navy.
     Sergeant John Barry, of the Marines, defended that service against all comers; though admitting frankly that the Navy was useful-to carry the Marines around!
     Jane Scalbom, of the Red Cross, drew a picture of what happens at a receiving station when a group arrives from the front in the dead of night. She stressed the good nature and humor of the wounded, and only indicated the pathos and sadness involved.
     Captain Arnold Smith told of the Air Force, and of the thoughts that come to a man in the hours preceding a mission, and of his thankfulness that he had only to fly a bomber (!), and of his admiration for the men on the ground who had to fight a war!
     Informally, Capt. Gerald Nelson endorsed all claims made by Sgt. Barry on behalf of the Marines; and Lt. Linda Hamm, a guest in Glenview, spoke for the Army Nurses.
     In our joy and thankfulness for the return of our service men and women, our hearts went out to our friends whose sons did not return. This was expressed in a few words by our toastmaster, who called for a period of silence in honor of Ensign Oswald Asplundh, who, in the midst of war, was called to the other world where peace reigns.

     A Faithful Member.-The passing into the spiritual world of our dear friend, Nellie Synnestvedt, after a long illness, brought to the minds of one and all the picture of a life devoted to service. For many years, hardly an event of major or minor importance happened in the society in which Nellie did not have a hand. She was probably the most popular collector anywhere; it was a pleasure to owe money to some good cause so that Nellie could come to collect it. While our hearts go out in sympathy to her family, we are glad indeed that she has been released from suffering, and we have confidence that she is, even now,-working for the Church.
     SYDNEY E. LEE.

     SWEDENBORG SCIENTIFIC ASSOCIATION.

     The 49th Annual Meeting of the Swedenborg Scientific Association was held at Bryn Athyn. Pa., on Wednesday, May 22, 1946, at 8.00 p.m., with an attendance of 112 persons, of whom 52 were members of the Association.

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Dr. Leonard I. Tafel presided.
     During the meeting the following officers were elected for the ensuing year: President: Prof. Edward F. Allen. Board of Directors: Miss Beryl G. Brisene; Messrs. Alfred Acton, Gideon Boericke, Charles E. Doering, Leonard I. Tafel, Hugo Lj. Odhner, Charles R. Pendleton, Charles Cole, and Wilfred Howard. At a meeting of the Board of Directors, the present officers of the Association were reflected for the coming year, as follows: Vice President, Dr. Charles E. Doering; Editor of THE NEW PHILOSOPHY and Literary Editor, Dr Alfred Acton; Treasurer, Miss Beryl G. Briscoe; Secretary, Mr. Wilfred Howard.
     The Treasurer reported a balance of $910.51 in the General Account, and of $406.12 in the Publication Fund. The total assets of the Association now stand at $4640.0O. The number of books sold during the past year was 114. And 37 back numbers of The New Philosophy were sold during the same period.
     Our present membership is 269. A new Chapter of the Association has been organized at Glenview, Illinois.
     The Annual Address was delivered by Prof. Camille Vinet, who spoke on the subject of "Evolution." Discussing briefly the theories of Darwin and Lamarek, the speaker pointed our that these theories hold that all organisms are physically related, from the simple life-cell of the amoeba to the complex structure of man, and that this came about over a long period of time as the result of accidental but selective forces, which, it is presumed, are still in operation
     Prof. Vinet devoted a large portion of his paper to an analysis of the instincts of bees, and in conclusion pointed out that such instinct could hardly be the result of blind or accidental forces.
     A brief discussion followed the Address, which will be published in THE NEW PHILOSOPHY.
     WILFRED HOWARD.
          Secretary.

     BRYN ATHYN.

     June 5.-Meetings to right of us, meetings to left of us, volley and thunder Meetings to hear about other meetings! Meetings to hear about the proposed new building for the Elementary School! Meetings to hear about Assembly plans!
     Preparations for the Assembly are moving at a rapid but orderly pace. Soon we shall be in the midst of what promises to be the biggest and best of Assemblies.
     Everyone is very happy to welcome the visitors who have arrived from oversees: Rev. Gustaf Baeckstrom and Mr. Gosta Baackstrom Rev. and Mrs. Erik Sandstrom; Rev. and Mrs. A. Wynne Acton. We had the pleasure of hearing Mr. Acton preach in the cathedral last Sunday.
     For the Elementary School Tea we were fortunate in having beautiful weather. Art and handiwork exhibits, a Maypole dance, and some folk dances, were interesting and delightful to those who attended.
     The College Play-Pride and Prejudice"-was most entertaining, under the able direction of Mrs. Leonard Beblert, the members of the cast acquitted themselves with distinction.
     The B. A. V. P. O.-Young People's Organization-held its final picnic in the Club House, owing to bad weather.
     On Memorial Day a large gathering of old and young, veterans and civilians, assembled for the Flag-raising, patriotic songs, and an appropriate address by Mr. Philip G. Cooper. This was followed by a Field Meet on the campus, the Alpha Kappa Mu picnic, and a party at the Club House in the late afternoon.
     Closing exercises of the schools are near at hand, signalized by the usual rush, exams, and other headaches; but these will move quickly into the background of memory as the pleasures of Commencement, the Assembly, and the summer vacation follow.
     LUCY B. WAELCHLI.

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     TORONTO, CANADA.

     With the desire to become better acquainted with the various ministers in the General Church, and to have the benefit of their ministrations, the Kitchener and Toronto Societies decided some time ago that they would invite one minister each year to visit the two cities. This quite excellent idea suffered somewhat by reason of the war conditions, but it did result in a visit from Dr. Hugo Lj. Odhner; and this month we were all very happy to entertain the Rev. Norman H. Reuter. Before going further, may we say that a delicate hint to our pastor from any aspiring minister will obtain an invitation?

     A Visiting Minister.-The Rev. Norman Reuter spent five days in Kitchener, and arrived in Toronto at the home of Mr. and Mrs. J. Knight on May 9th. That evening he gave an informal talk to the Olivet Society, choosing as his subject the thought that the World of Spirits is not a static place as to customs and surroundings; that is to say, that while we base our conception of it upon the Memorabilia, it would not necessarily mean that on awaking there we should find the same settings as obtained in the 18th century. This colorful thought brought about an interesting discussion, and many questions wore asked and answered.
     The following morning, Mr. Reuter visited the Day School, and told the pupils much about the other New Church schools he had visited. This was a real pleasure to him, because he tried to place the children in the right families according to resemblances, though without complete success, as he afterwards admitted. The children, of course, were delighted.
     In the evening, quite a number of friends gathered at the home of Mr. and Mrs. Sydney Parker to have a chat with Norman, and to recall the days he spent in Toronto, way back in the days of his youth (!). At the request of his hostess, Mr. Reuter told of some of his interesting experiences in the course of his many travels, and we were given to realize that ours is the "easy way" to be a New Churchman.
     There is one night in the year when the ladies heave a definite sigh and relax. It is the evening on which the Forward-Sons give their annual Ladies' Night entertainment. The gentler sex are gentle in the extreme, never lifting a finger in service. And they luxuriate in it; indeed, make a noticeable point of it! This event occurred on May 11th, with Mr. Joseph Pritchet, President, as toastmaster, and Messrs. Frank Wilson, John White, Frank Longstaff, Sr., and R. S. Anderson, playing the part of Chefs, serving what proved to be a very delectable repast. One or two people would have liked to sample all the different varieties of pie, but their New Church education restrained them within the bounds of reason.
     Toasts to the Church and to the Ladies brought excellent responses from our pastor and the toastmaster, both being in very good form, even to the point of poetry and song. Mr. Frank Longstaff, Jr., introduced the Guest Speaker, the Rev. Norman Reuter, in truly modest terms, letting it be known that he was indebted to his good friend. Norman, for his own rise from a Backward to a Forward-Son!
     Mr. Reuter then delivered an Address which was the result of his careful study of the subject of "The Divine Omniscience," explaining that the Writings are not difficult to understand, and that our knowledge of Divine Truth is only limited by cur willingness to search for it.
     When our warm appreciation of the address had been expressed, the program continued in lighter vein with Mr. Charles White's conception of a meeting of the Olivet Estates (Weston Community Property) Board in the year 1966. Mr. White himself, with Messrs. Orville Carter, Keith Frazee, and Bruce Scott, constituted the Board, which would indicate that they expect to live to see a wondrous community indeed.

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The audience took a light view of the prophecy, to the extent of much hearty laughter.
     On Sunday morning the Rev. F. E. Gyllenhaal conducted our service of Divine Worship, and the Rev. Norman Reuter preached an enlightening sermon, based on the text. "Whosoever will be great among you, let him be your servant. . . ." This was an exhortation to men to live the life of service from love to the Lord emphasizing the fact that the more a man gives of that which seems to be his own, the more he feels the influx of life from the Lord.
     In the evening. Mr. Reuter and Mr. Gyllenhaal met the Young People, and the former spoke on the matter of reading the Writings, suggesting that it is useful at times to read them as we read other books, that is to say, straight through once, to get a broad outline, then turning back for a more particular study.
     We all much enjoyed Norman's visit to Toronto, and hope he will come again to see us before too long a time elapses.

     Other Events.-The Ladies' Circle elected two new officers for the coming year, in the persons of Mrs. George Baker as Secretary, and Mrs. Charles White as Treasurer. The retiring officers were Mrs. Ray Orr and Mrs. Orville Carter.
     A very successful picnic was held on May 24th at the Weston Property. The participants were enthusiastic, and there will probably be more and better picnics this summer. Some of our people spent this day in Kitchener, and we believe that a very handsome Cup, as a prize for horseshoe throwing, is spending alternate nights at the homes of Messrs. A. Scott and R. S. Anderson.
     On May 26th our pastor conducted a special service in commemoration of May 24th, our national holiday, preaching a particularly fine sermon on "Love of Country" from the text. "Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee."
     Under the title of Teen-Agers we have a comparatively new group which has been meeting every month for some very successful small parties, with the assistance of various of the older Young People. The group is constituted of the Sunday School and the Young People's Class, and they have very happily interchanged visits with the Kitchener Young People.
     We cannot close without saying bow very sorry we are to see our good friends, the Rev. and Mrs. Alan Gill and their family, leave for England. They take with them our warmest wishes for a happy life in their new surroundings. Hearty congratulations are extended to the Colchester Society upon the acquisition of a sincere, capable, and lovable pastor, and his charming family.
     VERA CRAIGIE.

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SWEDEN. 1946

Announcements

The Rev. Erik Sandstrom reports that he officiated at the following Baptisms and Funerals during the war years, and they have not been previously announced in NEW CHURCH LIFE:
THIRTY-THIRD BRITISH ASSEMBLY 1946

THIRTY-THIRD BRITISH ASSEMBLY 1946

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Thirty-Third British Assembly, to be held at the Church of the New Jerusalem. Maldun Road, Colchester, England, on Saturday, Sunday and Monday, August 3d, 4th and 5th, 1946. The Right Rev. George de Charms, Bishop of the General Church, will preside.

     Program.

Friday, August 2.
     7.00 p.m.-Meeting of the New Church Club, to be held at Swedenborg House, 20-21 Bloomsbury Way, London, W.C. 1. The Rev. Dr. Gustaf Baeckstrom will deliver an Address on "What is it that is now taking place?-a Study of the Apocalypse." All the men attending the Assembly are cordially invited to be present.

Saturday, August 3.
     7.00     p.m.-First Session. Presidential Address by the Right Rev. George de Charms.

Sunday, August 4.
     11.00     a.m.-Divine Worship. Preacher: Rev. Alan Gill.
     4.00     p.m.-Sacrament of the Holy Supper.
     7.00     p.m.-Second Session Address by the Rev. Erik Sandstrom on "The Visible God."

Monday, August 5.
     10.00     a.m.-Third Session. A consideration of the future work of the General Church in Great Britain. Introduced by Bishop de Charms and the Rev. Martin Pryke.
     2.30     p.m.-Open Meeting of the British Chapter of the Sons of the Academy, to be held at the home of Mr. and Mrs. Colley Pryke, 10 Fitzwalter Road. Address by the Rev. Alan Gill. All are invited to attend.
     7.30     p.m.-The Assembly Social. Mr. Felix Elphick, toastmaster.

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CHURCH AND ITS GROWTH 1946

CHURCH AND ITS GROWTH GEORGE DE CHARMS 1946

NEW CHURCH LIFE
Vol. LXVI
AUGUST, 1946
No. 8
     Address to the Eighteenth General Assembly.

          (Delivered in Bryn Athyn, Pa., June 15, 1946.)

     In opening this Eighteenth General Assembly, we would first turn our thoughts to the Lord, and lift up our hearts in gratitude to Him for the merciful protection of His Providence. In common with all men of good will everywhere, we have cause for great rejoicing in the victory of freedom over tyranny. Since our last gathering, the flames of war have engulfed the world. Our loved ones, our homes, our country, and our Church, all have been placed in dire jeopardy. A small coterie of nations under fanatical leadership has made a powerful bid for world dominion, challenging every ideal of human liberty. All who fell within their grasp were subjected to a reign of terror, and crushed with unimaginable cruelty. We who have been spared the horrors of invasion may know, but by no means realize, the depth of suffering it entailed. Compared with this, the paltry deprivations, the personal inconveniences to which we have been subjected are utterly insignificant. Our armed forces in the wide flung battle zones, inspired by the grim determination to guard their precious heritage of civil freedom for themselves, for those they loved, and for generations following, have met every ordeal demanded of them with heroic courage, in a spirit of cooperation and sacrifice that has earned our undying gratitude. But we who remained at home could do only what little lay within our power to help in the titanic struggle, while we watched and waited anxiously, knowing full well that, unless it could be checked, the tempest of violence and hate that was sweeping over Europe and the East would strike here, too, with unabated fury.

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The hearts of all men in whom there is any remnant of a simple faith in God cannot but be deeply moved with thankfulness to Him who has delivered them from the impending threat of slavery.
     For those who belong to the New Church, however, the conflict and the victory have an even deeper meaning. We know that the real cause of war lies in the spiritual world. It lies, not as is commonly supposed, in the economic wrongs and political injustices of human society, but in the evil passions of men whereof these are but the outward manifestations. We know that such passions are roused by influx from the hells, whose real aim is to overthrow the government of the Lord in the minds of men, to deprive them of their faith, and to destroy their spiritual life. Whether it is realized or not, this infernal purpose lurks concealed within every attack upon man's civil liberties. This because, as is well known in the other world, freedom is the only soil wherein the seeds of spiritual truth can germinate.
     We need only consider how the tender beginnings of our Church would have fared if the terrible conditions for a time imposed upon the conquered countries had become world-wide and long enduring, to realize that vital spiritual, as well as natural, issues were at stake in this World War. No physical enslavement, no brutal intimidation, could indeed destroy our faith. But the uses of the Church, on which its growth depends, would have been inhibited, and the difficulties of its establishment would have been multiplied exceedingly, had the Allied cause been lost. Above all else, it is for the protection of our Church that we are grateful. For the opportunity thereby preserved to us, in freedom to labor for the restoration of that spiritual faith in the Lord, that genuine charity and mutual love, whereby alone men everywhere may come to know true happiness and lasting peace-for this especially we would offer glad thanksgiving to the Lord al this Assembly.
     It is not, however, what we say and hear at these meetings, so much as what we are moved to do hereafter that will indicate the true measure of our gratitude. Much lies before us to be done if we are to take advantage of the new opportunities the Lord has opened to us.

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The whole world has been left in a lamentable state of confusion by the war. The nations of the earth are confronted, not only with a colossal task of reconstruction, not only with the immediate need to relieve the suffering of millions who have been left homeless, destitute, and starving, but with the imperative necessity of building a new international order designed to avert disasters more terrible than any yet experienced.
     This is a tremendous task. If all were inspired with good will, with charity and singleness of purpose, the labor would be greatly lightened. But the truth is that, both in nations and in individuals, the state is mixed indeed. Fear and complacency, self-interest and natural charity, stark materialism and simple idealistic faith are in continual conflict everywhere. No one can foresee the outcome. This much alone is clear, that far-reaching changes are in process- unpredictable changes in the external conditions the Church will be called upon to meet. Whatever new conditions may arise, we hope, and indeed believe, that after the troublous period of readjustment has passed, there may be greater natural freedom, and that its benefits may be more widely extended than before. At least we know that the same Providential leading that has brought us safely through the storm just passed will continue to govern and direct the destinies of men.

     II.

     Ever since the Last Judgment was accomplished in the spiritual world in 1757, the minds of men have been set free from spiritual bondage to the hells. Released from the chains of dogma and of superstition, men have pursued the ends to which their natural loves impelled them. By intensive scientific research they have tremendously increased their knowledge and control of material things. By education this knowledge, this power to utilize the forces of nature for the benefit of society, has been disseminated ever more widely among the peoples of the earth. Knowledge, of course, is a two-edged tool. It may be used either for good or ill. But, even in a world where the will to power and the greed for gain are the dominant factors, it may in Providence be the means of maintaining equilibrium between opposing forces of evil, and thereby of establishing a plane of natural freedom more conducive than ever before to the gradual growth of the Church.

340

The teaching of the Writings and the testimony of history combine to encourage us in the belief that this will be the case.
However this may be, we know that what we have been witnessing is part of the steady, slow, but inevitable Judgment that must precede the promised Kingdom of the Lord. The Divine work of preparing the world to receive the Lord in His Second Coming is a gradual process of trituration. It cannot be effected without pain. For many generations a veritable jungle of purely natural thought and worldly ambition has sprung up in the minds of men, choking out the tender shoots of heavenly affection which the Lord implants in every infant. Loving earthly things, placing their whole life in them, men have centered every endeavor upon the task of cultivating the means whereby these things may be acquired. Although they have acknowledged in theory the possibility of an after life; although they have given lip service to spiritual values; they have refused to spare more than an occasional and momentary glance toward heaven lest their attention be distracted from their immediate goal, and they lose some worldly advantage on which they have set their hearts. To justify this attitude, a plausible philosophy, powerfully supported by specious reasoning, has been built up-the philosophy proclaiming that no truth can be reliably established except by sensual proof; that heaven, after all, is but a hope without dependable foundation, and that therefore he alone is wise whose religion is focused on the perfection of an earthly paradise.
Minds imbued with this philosophy are not open to receive the Truth of Revelation. Only so far as the pride of human intelligence that produced this naturalistic faith is broken, will it be possible for the Church to grow. The false concepts that give it credence must be rooted out. Giant stumps of ancient prejudice, and the boulders of stubborn objection to all spiritual interpretation of the Word, must be cleared away before the field of human thought can be made ready to receive the seed of Divine Truth now given in the Writings. Many erroneous convictions, deep-bedded in the soil of modern thinking, are hailed as the highest achievements of man's intellect. Because they seem to promise the progressive attainment of the earthly things men love supremely, they are fondly cherished. Only by bitter disillusionment, through suffering and failure, can these obstacles to spiritual faith be gradually removed.

341

Until this is accomplished, men will not lift up the gates of their minds, that the King of Glory may come in. They will not accept the precious Truth of heaven, which the Lord now offers in His opened Word. This removal is the Divine purpose of the Judgment, and in that purpose we may see something of the mercy that permits the race to undergo great anguish for a time, in order that eternal blessing may at last be given.
     The Judgment must go on, even to its final consummation. But as the bastions of falsity are one by one demolished by its impact, a city of refuge must be built, where all who have clung to these mistaken concepts in innocence of heart may find a new spiritual home. The task of building must go forward side by side with the task of demolition. Both are the work of the Lord alone. But in the task of building He requires the conscious cooperation of all who belong to the New Church. This, not because He needs their help, but because they need the work to strengthen and confirm their faith. Only as we offer our lives in complete devotion to His service can we demonstrate our gratitude for all His tender mercies toward us. To strengthen our resolve worthily to meet this spiritual responsibility, and by mutual counsel to gain a clearer, understanding of how this may be done, is the dual purpose of our whole Assembly. In this opening address we can but endeavor to answer briefly from the Writings these two questions What is the Church we love? And how best at this time can we promote its growth?

     III.

     The Church is nothing but the love and wisdom of the Lord received in human minds with gladness. That love and wisdom can come to us only through the Writings, Divinely given to reveal them. In those Writings the Lord Jesus Christ Himself appears in His Glorified Human as the living God of heaven and earth. To see Him there, and to worship Him as an ever-present Savior, a Divine Teacher, a merciful Protector, is the vital soul of the New Church. This vision opens communication with that Christian Heaven from which the Holy City New Jerusalem descends upon the earth. It invites the influx and inspiration of the angels who kindle the flame of heavenly affection in our hearts. That flame imparts the light whereby we see the Truth within the words of Revelation.

342

The love and faith resulting, together form the inner spirit of the Church with us-a spirit that grows deeper and stronger as truths are multiplied, as understanding is perfected, and as the evils it reveals within us are shunned and put away because they are sins against God.
So considered, the Church is purely individual. The vision of the Lord in the Writings is a gift of the Holy Spirit. It cannot be passed from man to man. The flame of love and the light of truth come only from within, by influx out of heaven. The crucial conflict with evil takes place only in the inner recesses of the mind, where choice is free, removed from the pressure of the world about us. This the Lord meant when He instructed His disciples, saying: "When thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy lather which seeth in secret shall reward thee openly." (Matthew 6: 5, 6.) The prayer of the heart that is heard in heaven is a prayer for the removal of evil.
But the Church is not a spirit only. It is and must be a spirit living in a body. It is a body animated by the spirit of love and charity. The body of the Church is a communion, an organization of all those who have the spirit of the Church within them, or who at least are sincerely striving to make that spirit their own. It should be realized that regeneration, although it is necessarily an individual matter, is not primarily for the sake of ourselves. Our daily effort to overcome the evils we find in our own hearts should not be prompted merely by a selfish concern for our own salvation. It is rather for the sake of our use to others that we should strive to remove everything in our inherited nature that would do injury to the neighbor. And it is to increase our ability to be of genuine service to others that we should seek gifts of spiritual intelligence and wisdom directly from the Lord by means of His Word. Our purpose in receiving them should be that we may share them with others. The desire to do this is the spirit of charity that makes the Church. The effort to do it is the very life of the Church. Unless, therefore, the internal spirit of love to the Lord goes forth into external works of charity, it dies.

343

It can thrive and grow only so far as it finds expression in deeds of use to the neighbor. The law is that "influx is according to efflux." Only so far as we freely give, can we receive, according to the Lord's words, "With what measure ye mete, it shall be measured to you again." (Matthew 7: 2.)
Of course, the spirit of the Church can and should find expression in all human relations. It should enter into our life in the world, into our business, professional, and civic duties, and into our social responsibilities toward all with whom we come in contact, whether they be of the Church or not. In whatever service to the neighbor we may be engaged, there is the opportunity to labor for spiritual, as well as natural, benefits to society. In meeting the requirements of our daily work we have ample opportunity to do battle against our own hereditary tendencies. The removal of these evils opens the channel of influx from the heavens, enabling the Lord to operate through us in innumerable ways of which we can have no knowledge, to impart spiritual gifts to others. The endeavor to do this, day by day, `is what is meant by the life of religion. Apart from this the Church within us cannot long retain its vital spirit.
But there are uses that cannot be performed except by means of a church organization. A common faith and a common love unite all those who belong to the Church in a common enterprise in the performance of a special use. It is a use that can be performed only so far as the spiritual truth of the Writings is understood and loved. It is the use of achieving the objectives to which that truth points the way. In the endeavor to accomplish those objectives, those who belong to the Church need one another's help. It is this mutual need that draws them together, and inspires them to organize and maintain the external body of the Church. The use of continually perfecting our own knowledge of the Heavenly Doctrine, and of helping others to do so by consociation and a mutual interchange of thought; the use of strengthening our own affection of spiritual truth, and of kindling that affection in those we love by working together with them for a goal of spiritual import to mankind; the use of inviting the aid of the heavens, and greatly intensifying the sphere of their influence by worshiping the Lord together; the use of maintaining an environment ordered in accord with the revealed laws of heavenly life, that the teachings of the Writings may be reflected therein most powerfully to affect our lives and the lives of our children-these are uses distinctive of the Church. They are not individual, but communal.

344

They can be performed only by common consent and mutual cooperation. It is for the sake of such uses that the Church as an organized body comes into being, provides public worship, undertakes education in all its branches and encourages social intercourse among its members.
     We must, of course, beware continually lest we fall into the common error of mistaking the form for the substance. There ms a universal tendency for men to lose sight of spiritual things in their concentration upon the objects of sense. These objects are nearer, more tangible. They exert a more insistent pressure upon our minds. Following the line of least resistance, we are wont to rest in a merely traditional observance of the established rituals and customs of the Church. To do so requires no individual study, no personal thought and judgment. Because of this the external uses of the Church readily become meaningless forms, perpetuated from mere habit, or observed for the sake of various worldly considerations. Against this the Writings give repealed warning.
     But, on the other hand, let us not deceive ourselves into believing that the Church, because it is spiritual, can live and grow apart from such a body of ultimate uses. Uses, to the performance of which men are inspired by love to the Lord as He appears in the Heavenly Doctrine, and by that charity toward the neighbor which the Writings teach,-these uses constitute the living body of the New Church. For the Lord's Kingdom on earth, as well as in heaven, is a kingdom of uses. And these uses are the living body of the Church, so far as the spirit of the Church lives in them. That spirit is the flame upon the altar. It must be kept burning perpetually. It must be rekindled repeatedly in our own hearts as our states change. It must be kindled anew with every generation. And this can be done only by devotion to the uses of the Church from spiritual affection.
     This is the reason why the Writings so frequently remind us that the Church must be both internal and external. Its internal is said to be "the good of love and the good of faith," both from the Lord, and its external is "worship therefrom"-worship expressed in formal rituals at stated times, and also in the daily performance of uses from charity toward the neighbor.

345

"Such as the internal of the man of the church is," we read, "such is his external, since the external proceeds solely from the internal. Apart from the internal, external worship is inanimate, the voice is without the spirit, and the thought from which is the voice, and the will from which is the gesture, are without life, for there is nothing spiritual therein from which there is life." (A. E. 400.) Elsewhere we are told that "unless there are internal things within the external ones (of the church), that is, unless men think of internal things when they are in external ones, and unless they are at the same time affected by internal things, or at least unless they are affected by external things for the sake of internal things, there is not anything of the church (with them). For internal things make the church because in these is the Lord." (A. C. 4433.) Again: "With everyone who is of the church there must be both, namely, an external and an internal. If there are not both, there is no spiritual life with him, for the internal is like a soul, and the external is like the body of the soul" (A. C. 8762.) By the "external" here, works of charity are meant. And in the Apocalypse Explained, no. 975, we are taught that such "works are good so far as man turns away from evils (as sins against God), because so far they are done from the Lord, and not from man. Nevertheless, works are more or less good according to the excellence of the use; for works must be uses. The best are those that are done for the sake of the uses of the church."
This teaching makes clear that the uses of the Church are Indispensable to its life-indispensable to the spiritual life of each individual member, and indispensable to the spiritual as well as the natural progress of the Church as an organization.
In considering the growth of the Church, we must begin with the acknowledgment that it is in the Lord's hands. The successive stages of its progression can be known to Him alone. They are qualified by the gradual advance of the judgment, as it affects the minds of men and prepares the world at large for a wider acceptance of the Truth. Every attempt from human intelligence to hasten the process, to anticipate this Divine work of preparation, will prove abortive. Yet the development of the Church depends also upon the zeal and the devotion with which we seize upon the opportunities opened to us in Providence. It depends upon our faithfulness to the teachings of the Heavenly Doctrine.

346

As we search for a deeper understanding of those teachings, and in the light of that understanding make intelligent application of them to the problems of our own lives, the Lord will empower us to remove the obstacles that hinder the growth of the Church in our hearts. He will strengthen the spirit of charity in us, that we may think together and work together in harmony to perfect and extend the uses of the Church, in accord with the indications of His Providence.
These uses are many. They include the uses of the General Church, of the Academy, of the local Societies, together with all the instrumentalities that minister to their spiritual needs. While the work of the Church has for a number of years been unduly restricted, first by the economic depression that occurred in the decade of the 1930's, and later by the World War just ended, these needs have grown apace. With a depleted force of ministers and teachers, we find ourselves suddenly confronted with important demands that cannot immediately be met. In this we see no cause for dismay. It gives us rather reason for rejoicing. Every need of the Church that presents itself, in the mercy of the Lord, is a call to His service. If, as one man, looking to the Lord for guidance, we respond to that call with unity of purpose, with sole regard for use, and with determination to fulfill that use to the limit of our human ability, the Lord will surely sustain our efforts. If we put the true spirit of our Church into these endeavors, the Lord will build His Kingdom in our hearts. He will protect it through all the vicissitudes of life, and in His own good time will cause it to spread its spiritual blessings to all the nations of the earth. Let us, then, stand firm in this faith, and, with hearts and hands united, fulfill the duties immediately before us, giving thus living expression to our grateful acknowledgment of the Lord's infinite mercy towards us in preserving our freedom, and in opening before us new avenues of progressive development for the Church we love.

347

GROWTH OF THE CHURCH 1946

GROWTH OF THE CHURCH Rev. WILLARD D. PENDLETON 1946

     (Bryn Athyn Cathedral, June 16, 1946.)

     "And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days." (Revelation 12: 6.)

     The twelfth chapter of the Apocalypse is a record of those strange and terrifying things, which were seen by John when he came into the spirit on the Lord's day. It tells of a "great red dragon," with seven heads and ten horns, whose tail drew the third part of the stars of heaven; of a "woman clothed with the sun" who cried out in pain to be delivered of her Child; and of "the Man Child" who, as soon as He was born, "was caught up unto God, and to His throne." What these things meant, no man knew, but the day has come when "all who have eyes to see and ears to hear" may enter with understanding into these mysteries of faith.
     The woman is the New Church; the serpent is reasoning from the appearances of self-life; the Man Child, whom the dragon sought to destroy at birth, is the Divine doctrine. This is the key to those great wonders, which have puzzled the best minds of the Christian Church. So interpreted, they reveal many things which have never before been understood.
     It will be noted that the Man Child was saved by means of a miracle,-by an elevation to God and to His throne. The woman was also spared by a miracle, for to her were given the wings of an eagle, that she might fly into the wilderness. As for the dragon, "that old serpent, called the Devil and Satan, which deceiveth the whole world," there was war in heaven, and he was cast to the earth, where he went to make war upon the woman and her seed.
     The subject is the providential protection of the Church during its formative period, the miraculous preservation of its doctrine, its first temptations, and its struggle for existence in an alien world.

348

These things are significant, particularly at this day, which is the first time of the Church.
     In the spiritual sense of the Word, "time" always refers to "state." The "time, and times, and half a time," or the "thousand two hundred and threescore days," in which the woman hid from the face of the serpent, refer to the progressive states of the Church. These, although they involve far more than we can understand at the moment, are revealed so that men may know these things when they come to pass.
     First, it is important to note that the Man Child, who is the Divine doctrine of the Church, was given only to be withdrawn. The reference is to that state of non-reception, which has prevailed on earth in the day of every Divine dispensation. This is why it is said in the Gospel, "The light shineth in darkness; and the darkness comprehended it not." This does not mean that revelation is given before its time, but that time must be allowed for the orderly development of those states in which the Divine doctrine is to be received.
     In first states, goods and truths are few, and it is only among the few that the Church can be established. From a human point of view this is discouraging, yet here is a marvelous provision of Providence-an era in which the Church remains with the few while it is being prepared for its growth among many. (A. E. 732.) Like the prophets of old, like the Lord Himself when He dwelt in Nazareth, the Church must dwell in obscurity until the day of its public mission.
     The fact is that in first states the Church must be protected from the subtle persuasions of self-life. A premature doubt is deadly; it is destructive of that state of innocence, which is receptive of truth. This, we may note in passing, is the reason why the General Church has devoted itself to the work of education-to the protection of those first states of life, which belong to childhood and youth. New Church education is not, as some have charged, a product of a sectarian point of view: it is an effort to preserve those remains of innocence, which are the wells of spiritual life. In this the Church is as the child; it, too, must be protected during its formative period. This is why, in the beginning, it must remain with the few-those few who, despite the persuasive sphere of an agnostical world, can sustain their faith in the Lord's Divine Human.

349

     This is the issue-the one and only issue in the growth and development of the Church. It may be true, as frequently said, that we are lacking in missionary zeal; it is quite possible, as is sometimes implied, that we are too dogmatic in our interpretation of doctrine; but these are not things which cannot be corrected by time and experience. Nor is there any formula of success -any prescribed means or mode by which we can insure the growth of the Church. In the final analysis, it is a question of devotion,-a devotion to the authoritative doctrine of the Writings. If, however, this authority is neither sensed nor seen, the Church cannot survive.
     Think of the untold thousands who, at one time or another, have been introduced to the Writings. Of these, some have professed an interest in the unique works of Emanuel Swedenborg, an eighteenth century philosopher; others have made much of his so-called religious experiences; still others have held the Writings to be the outstanding commentary on the Bible. Yet to this day the Church remains with the few, with that scattered handful of disciples who see within the Writings the revelation of the Lord's Divine Humanity.
     It is this faith, which is the Church with man. This is that genuine doctrine which is born of the woman clothed with the sun, that is, of a spiritual affection for truth. It is called "genuine" because it is the Truth-the one living reality of life, and the source of all wisdom with angels and men. Every word of Scripture, from the first verse of Genesis to the last verse of Revelation, bears upon this central doctrine. It is the origin of all truth-of spiritual, moral, and civil truth. It is inscribed upon the forms of nature, and is reflected in the motion of the planets, in the dynamic action of the atoms, and in the growth of the living cell. Yet it is He whom men deny.
     In the intellectual arena of modern thought there is no place for God. What modern historian would consider the doctrine of Divine permissions in interpreting the causes of war? What present-day institution of learning would accept a text, which defined consciousness as a spiritual influx. There was a day when these were matters of earnest consideration among the learned, but the climate of opinion has undergone a radical change. In the intellectual centers of the day men think of God as a "blindly running flux of disintegrating energy," and of the human race as a "foundling in an indifferent cosmos."

350

This is the faith of the modern world, and this is its judgment.
     It is important that we have no illusions in this regard. It is true that there are many who still hold to a simple faith in a Divine Being with whom, in one way or another, they associate the Lord Jesus Christ. This rapidly diminishing remnant of an outmoded orthodoxy, however, cannot resist the rising tide of materialistic thought. The appearance is, and ever will be, that man lives from himself: every instinct, every sense impression, creates this illusion in the human mind. It is the premise of modern philosophy and the criterion of social and moral worth. Men may perform the traditional acts of worship at the altars of a once-living faith, but they think and reason from the appearances of self-life.
     This is that "great red dragon, called the Devil and Satan, which deceiveth the whole world." It was he who corrupted the Church of Adam when he tempted the woman to eat of the tree of the knowledge of good and evil, and it is he who afflicts the woman clothed with the sun in the first states of the Church. So it is that she is forced to flee into the wilderness; that is to say, she must dwell with the few because there is no place for her in the minds of the many.
     The appearance is that time Church, in its beginning, is to withdraw from the world. Yet here is a notable thing. In treating of this subject, the Writings say that to "flee into the wilderness" signifies "to tarry among those who are not in truths because they are not in good." The isolation of the Church, therefore, is not a withdrawal from the world, but an estrangement, which is effected because of the prevailing state of the world. This is not, as some believe, an artificial distinction; it is not a matter of sectarian policy; it is the inevitable consequence of a faith in the Lord's Divine Humanity.
     Go out into the world, and ask men what they believe concerning the Lord. Some say He was the Son of God, others that He was among the prophets, and others say they have no opinion. Among the learned, however, we find a state of skeptical indifference, which is reflected in the modern point of view that this question, although of interest to the medieval mind, has no place in this age of scientific enlightenment.

351

It is even as the Lord said to the scribe who desired to follow him. "The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay his head." (Matt. 8: 20.)
     The Son of Man is the Divine Truth. He it is who "hath not where to lay His head." Let a man speak of scientific and social problems, and he will find a wide audience, but let him address the world in the name of the Lord Jesus Christ, the One God of heaven and earth, and few will be stirred. The reason being that few today have an interest in, or an affection for, spiritual truths.
     By "spiritual truths" we do not refer to moral matters; these are of interest to many. Indeed, the moral life is what modern writers have in mind when they use the term "spiritual." Do not be misled by such phrases as "the spiritual ideals of man," or "the spiritual good of the community." The reference is to the mores of the group. Yet spiritual truths are not, as the sociologist would have us believe, the sum of social experience; they are the laws of Divine order.
     In the acknowledgment that truth is Divine, the Church is spiritually and intellectually isolated from the life and thought of the world. As the Lord said in prayer to the Father, "I have given them Thy Word; and the world hateth them, because they are not of the world, even as I am not of the world." (John 17: 14.) The reference is to those genuine truths, which are the Church with man. These, as stated, are not of the world; that is to say, they are not reasonings from the appearance of self-life. The distinction is vital, for unless we distinguish between revealed truth and the thought of the world, the Man Child, which is the Divine doctrine, cannot be preserved.
     This in innumerable instances has been the fate of the Church with men. Like the seed cast upon stony ground, they endured for a time, but when tribulation or persecution arose because of the Word, they were offended. The parable is apt, and its meaning is clear. The appearance is that life is of self; and unless men can resist this appearance, unless they can endure in temptation, the truth is consumed by the passion of self-love.
     This is the issue. It was the issue in the glorification of the Human; it is the issue in the growth and development of the Church; and it is the issue in the life of every regenerating man.

352

This is what is meant by the Lord's words in Gethsemane, when He prayed to the Father, saying, "If Thou be willing, remove this cup from me; nevertheless, not my will, but Thine be done." (Luke 22: 42.) The "cup" was the appearance of self-life-the appearance that the Mary human lived from itself. In this He was tempted-tempted beyond all mortal comprehension. There was, however, no other way in which the Human could be glorified, and there is no other way in which man can enter into the life of regeneration. For, "if any man will come after me, let him deny himself, and take up his cross, and follow Me." (Matt. 16: 24.)
     It is this struggle with self that is characteristic of the life of the Church in its formative states. The real issue is not with the outside world, but is in self, and with self. When, therefore, the Writings speak of the sphere of the world, the reference is not to something outside of us, or apart from us, but to the world within tins. This is sensed as those delights, which are pleasing to self. In these delights, self seems to consist; and man, reasoning from the appearance, assumes that the purpose of life lies in the sublimation, or perfection, of self.
     Note this term well: for although it is of recent origin, it expresses that ancient falsity which, in one form or another, has dominated the minds of men since the Fall. The implication is that self is good. and so it seems to every man. Yet the appearance is deceiving: it is the serpent of the Apocalypse "which deceiveth the whole world." The truth is that self is evil, and God alone is good. The life of good, therefore, is not what the world believes it to be; it is not the way of self, but resistance to self. This is why we are taught in the Writings that before a man can do good he must first shun his evils as sins. The evils referred to are not something abstracted from self; they are in self, and of self.
     It is here that the man of the Church is tempted. With us, as with all men, the appearance is that self is good. Were this not so, wherein would we be tempted? Yet, although the man of the Church is afflicted, he need not be deceived. In the revelation given to the New Church the evils of self-life are exposed. Literally thousands of pages in the Writings are devoted to this subject, and they constitute that judgment upon self which, in the final analysis, is the effect of truth on every man.

353

To those who love the truth the judgment comes as a release from evil, but by those who love darkness rather than light" it is sensed as a restriction of life. But one thing is certain; the judgment is sure. For, Behold, I come quickly; and my reward is with me, to give to every man according as his work shall be." (Rev. 22: 12.)
     Historically speaking, these strange wonders, which were seen by John, took place in the year 1757. They came as a judgment upon the life and faith of the former Christian Church. Spiritually speaking, however, the judgment is eternal, for these wonders never cease. In the life of every regenerating man, the Man Child, who is the genuine doctrine of the Church, is born of the spiritual affection for truth. As the evils of self-life become active, however, the appearance is that the truth is withdrawn. Then it is that man enters into the wilderness of temptation. In this state he is cruelly afflicted by the dragon; but once the issue is drawn, the Man Child proceeds to the judgment. At His coming the evil of self-life is exposed and the man, now free from the illusion, enters into a new state of life.
     On this occasion it is well if we reflect upon these things: for the purpose of this Assembly is to seek a renewal of our faith in the Lord. Simply stated, this faith is that the Lord is the one God of heaven and earth, and that the Writings are His Word. In the time of temptations which are to come this faith will be challenged in many ways-ways which we now can neither understand nor foresee; but their source we know, for they are the spawn of the dragon,-those reasonings from the appearance of self-life which deceive the whole world. Amen.

LESSONS:     Revelation 12. A. C. 196, 204, 205.
MUSIC:     Liturgy, pages 428, 479, 488.
PRAYERS:     Nos. 67, 93.

354

POWER 1946

POWER Rev. ERIK SANDSTROM 1946

     (At the Eighteenth General Assembly, June 16, 1946.)

     I. The Omnipotence of the Lord-The child's first idea of God is that "He can do whatever He wants": that is to say, that He is omnipotent. To the child, also, it is quite manifest that no one can successfully oppose God; for God, he thinks, will immediately punish anyone who goes counter to His will, and thus bring the offender back to conformity. It is true that the child can also acquire, at an early age, some vague and general concept of the love and wisdom of the Heavenly Father, but it is the power of the Most High that makes by far the deepest impression upon the infant mind, and it is only gradually that the impelling love behind the fearful might of the great God, and the wisdom of all His acts, begin to dawn in the growing understanding.
     So also, in adult spiritual life, the first state is characterized by man's acknowledgment of the Lord's power. Not that man is unaware of other Divine properties, or is void of other knowledges concerning the Lord; but what first moves him to examine himself and convert his ways is, with everyone, the fear of the avenging power of God in heaven. This is of order. For the first thing with man must be submission-submission under Someone from whose power there is indeed no escape. The state of obedience is thus born, and it is only in this state that the later states of intelligence and wisdom can be founded. Hence the testimony of the Word: "The fear of the Lord is the beginning of wisdom." (Ps. 3: 10.)
     In accordance with this, the first idea presented in the pages of Scripture is that of the creative power of God: "In the beginning God created heaven and earth." The Gospel of John, likewise, introduces God-Incarnate, the Lord, in the same way. The Word which became flesh, and dwelt among us, and which was in the beginning with God, and was God, was the Doer of all things, "for without Him was not anything made that was made." (John 1: 3.)

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Again, after having begun His public work of salvation, the Lord laid a foundation for faith in Him by doing miracles; and He said: "If ye believe not me, believe the works." (John 10: 38.) Indeed, the faith thus awakened was not spiritual, but was the soil for the insemination of spiritual faith. For, as the Writings declare: "A miraculous faith was the first faith with those among whom a new church [the first Christian Church] was to be established; and such a faith is the first with all in the Christian world at this day: and this is why the miracles performed by the Lord were described, and are now preached. For the first faith in all is a traditional faith, and this afterwards becomes a saving faith when man by his life becomes spiritual; for first of all it is to be believed that the Lord is the God of heaven and earth, and that He is omnipotent, omnipresent, omniscient, infinite, and one with the Father." A. E. 815:9.
     It is clear, therefore, that as the knowledge that God created all things was the foundation of faith in Him with the Ancients, so, with us, the belief that the Lord has all power over that which has been created is the initiament of faith in His Divinity, that is, of faith in Him as one with God Eternal, the Father. The Gospel comment on the first miracle of the Lord is in keeping with this: "This beginning of miracles did Jesus in Cana of Galilee, and manifested forth His glory: and His disciples believed on Him." (John 2: 11.)
     Furthermore, the story of the Garden of Eden, with the Tree of Lives in the midst of it, and the tree of the knowledge of good and evil, teaches the same general lesson. For to eat of the Tree of Lives is to acknowledge from the heart that of himself man can do nothing; but to place the tree of knowledge of good and evil in the midst of the garden, and to eat of it, is to persuade oneself that it is possible to think and become wise, and to speak and act, apart from the power of life that proceeds from the Lord God. This is the mental attitude that brings death to the heart, and death to the mind, for it excludes the possibility of being nourished and sustained in the spirit.

     II. The power in truth from good.-All these things are essentially known to everyone who has had any education in the truth.

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In fact, such a one has some general awareness that all power whatsoever, which is real power, is from the Lord alone, and thus that any actual, living power anywhere is either the immediate omnipotence of Him, or else is infilled and governed by that Divine power.
     Nevertheless, this knowledge does not safeguard against difficulties of any kind. Some of these difficulties may appear to be of an intellectual nature, and indeed are in a sense only of that nature, namely, to those who desire the truth, but have not found it; but originally they all arise from the natural mind, for whenever that mind is not in a state of subjection to the spiritual mind, it insists upon eating from the tree of knowledge of good and evil. Perhaps there are mainly two difficulties of interest, namely, first, that which arises out of the appearance that man lives of himself; and, second, that which is concerned with the exercise of what might be called hellish power, or the power of evil.
     In respect to the first of these,-the appearance of self-life with man,-it should be noted that implied therein is not only the well- known fact that we do not sense the influx of Divine power through the soul and the mind, but also the circumstance that the power which is couched in the various forms of Revelation, and which is the omnipotence of the Lord in saving souls, does not stand forth in the Divine Doctrines, except to the sincere seeker after the truth of life. For it is quite possible for a man to read the Holy Scriptures and the Writings right through from beginning to end, even read them through several times, and yet see nothing but the mere scientifics therein.
     This observation involves an important thing. For, as just intimated, the spiritual life that man has from the Lord does not come only by means of Divine influx immediately into the soul, or mediately to the mind through the angelic heaven, but also through "every word that proceedeth out of the mouth of God." (Matt. 4: 4.) In these "words from the mouth of God" is the omnipotence of God-the omnipotence to create in man an angel of heaven, who is to live forever by perpetual sustenance from that omnipotence. In the words from God, therefore, is life eternal. Life eternal, that is, heaven, is not given only by internal influxes, but it is also offered, and ultimately and openly offered, where alone it can be received in the freedom of reason, namely, in the form of "every word that proceedeth out of the mouth of God."

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Hence it is said concerning "the Word that was with God, and was God," that "in (it, or) Him was life; and the life was the light of men: . . . and as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (John 1: 1, 4, 12, 13.)
     The observation here made is, of course, not to be understood as intimating that Revelation does not teach concerning the power of the Lord, or the power of the truths from Him. Instead, the reference is to the fact that truth,-any truth, however glorious-can come to man without yielding any power whatever to him. It is this fact, which is to be the particular object of study in this paper,-the fact which, in the words of the Writings, is thus stated: "All power is in truths from good." (A. E. 376:22.) This is a universal principle often repeated in the Writings, and in it, we believe, is to be found the essential answer to all questions relative to the problem as to what real power is.

     III. What is "truth from good"?-The term "truth from good" is among those in the Writings which may appear at first to be of merely theoretical interest. The casual reader might reflect that, once he has been told that truth comes from good, and has good in it, there is nothing more to know about the matter. But the implication has to do with something very living. For the terms of Revelation are not given us merely as odd-shaped stones in a structure of dead knowledge. And how potent with meaning the phrase "truth from good" is, appears clearly from the following teaching: "Truths without goods are not truths in man, although they are truths in themselves." (A. E. 1338.)
     It is a strange thing that so few know what truth is. Indeed, there are many who hold that it cannot be defined at all, and that the fact that no answer is recorded in the Gospels to Pilate's question "What is truth?" implies that no answer can be given. (See John 18: 38.)
     Truth is the witness of good: that is to say, truth is what describes good, and tells how good is to be accomplished. Truth is the instructor about good. Truth is what directs and leads to good.

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Hence, therefore, in the Writings universally truth is called the form" of good (as in A. E. 242:2); and to be the form of good means to reveal good, or to set it forth. It follows that truth is ever a truth about some good. It is never a thing by itself. Therefore it is clear that, if the good concerning which truth testifies is not seen, then nothing of real truth has been seen at all.
     The term "use" may perhaps be introduced in this connection. "Use" and good are in a sense synonymous terms, namely, in the sense that good ultimated in act is called a "use." Hence truth might be said to be the truth concerning a use, thus that which portrays the use and leads to it. Since, however, the love of use is also called "good"-and rightly so, as the regenerate will, which loves uses to the neighbor, is indeed "good"-therefore the setting forth of that interior good is also to be called a "truth." Indeed, truth always testifies of both the interior good and the ultimate good at the same time, for the one good is inseparable from the other. Yea, the interior good with a man or an angel is "good" only because it looks to and longs for ultimation in act.
     But let an example illustrate the matter. The up-keep of a garden, and the distribution of its products, is a "good" (or a "use"). The truths of that good are all the laws concerning the management of the garden,-its fertilization, its weeding, the protection of its flowers and fruits from diseases and harmful insects, the appealing display of the products for sale, etc. Truths of that good are also all the knowledges concerning the various plants, which enable the keeper of the garden to select suitable plants and trees, to space them correctly, and to give each its proper care. Further, all these different truths are at the same time truths of the good of gardening; that is, they are truths of that love which impels the gardener to be faithful in all his cares, for the truths which are at the gardener's disposal are all truths of the good of his will. It may be added that there is something spiritual in all these things-both the "truths" and the "good" with the gardener-if he has usefulness to his neighbor at heart, and at the same time loves the Lord and shuns evil.
     Returning now to the truths of Divine Revelation, we see first of all that they are, one and all, truths from the Divine Good of Love, for they are all spoken from Divine Love. Indeed, they are all truths from the Lord's love of saving man and leading him to heaven.

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Yet, at the same time, we also see that this general idea does not at all necessarily mean that it is always clear to us how the Lord intends the various truths to be applied to life. And in the degree that we do not see this, in that degree we do not see the real truths; for "truths without goods are not truths in man, although they are truths in themselves." (A. E. 1338.)
These observations, however, do not involve that all the knowledges that are stored up in the memory before regeneration are untruths. They do involve that all the knowledges from Revelation, however sublime, and however keenly grasped rationally, are untruths to the man who by habit and confirmation reads his own self-intelligence and worldly aspirations into the knowledges he collects. Nay, to him the truths of the Word, one and all, are sheer falsities; for he has not seen anything of the true implication in a single one of them. But before regeneration it is not so. Then the knowledges from the Word are preparatory, and there is something of truth in these knowledges, because there is then a general looking to the future use of them. In fact, this general looking to use is the good of the truths gathered, although as yet only a natural good.
It should here be carefully noted that the ability to see the truths as "truths from good,' that is, to see their real implications, is one thing; and that the art of reasoning about them by mere natural logic is quite another. Natural logic will carry the thought to any height, even to the highest heaven; for whatever truth man may touch upon, it will always have its natural containant. Hence the two teachings in the Writings, which will appear as contradictory unless the distinction between truth apart from good" and "truth from good" be kept in mind. In regard to the truth, which is apart from good, we are taught that the understanding may be lifted up to the light of heaven although the will does not then follow. But when the reference is to the truth testifying of good, that is, to truth together with the very light of it, then the teaching points to another thing. The following passage will illustrate: "To man's rational two ways lead, one from heaven, the other from the world. By the way from heaven good is introduced, by the way from the world truth is introduced. So far as the way from heaven is opened in man, so far he is affected by truth and becomes rational, that is, sees truth by the light of truth.

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But if the way from heaven is shut, man does not become rational: for he does not see truth, and yet it is truth from the light of truth that makes the rational; he can, indeed, reason about truth, and from reasoning or from memory talk about it; but he is not able to see whether it is a truth. To think well concerning the Lord and the neighbor opens the way from heaven; but not to think well concerning the Lord and to think evil concerning the neighbor shuts it." (A. E. 208: 3.)
Now, the discovery of the good which is within truth is a matter of regeneration. For it does not concern the intellect alone. but the will also. The intellect is by virtue of the faculty of rationality capable of grasping truth apart from good, but truth together with good can be received only by the understanding and the will conjointly. Therefore, the vision of the inner and living burden of truth comes only by the efforts on the part of man, as of himself, to bend the truths of doctrine to the needs of life; and this involves that there are two distinctly different ways of seeing truth: One is the sight of truth apart from its application-as a mere abstract doctrine-and the other is the concept of truth together with its application. In each case, truth as to its form will be the same: and therefore there can be no talk about any essential change in man's intellectual part as such. Therefore, also, it will be impossible to measure any progress of regeneration by any intellectual standard. Moreover, the bent of truth toward good in the life of man, which bent must be a matter of conscious struggle, does not invite any speculation as to the state achieved. In fact, self-centeredness has nothing in common with good.
Returning now to the question of power, we can see that the difference between truth apart from good and truth from good immediately concerns that very question. For all that has been said in respect to this difference, and all that could ever be said about it, will spell this one thing-power. If the good, whose praise the truth is singing, is not seen, how can the truth affect the heart? And if the good, to which truth is leading, fails to appear to the man, what power has truth over him? If man has no vision of the application of doctrine to life, nor an interest in that application, how can doctrine exercise any power over his life? Hence the teaching of the Writings, that "truth without good has no power at all" (A. C. 6344): and again: "In the Word, power is especially attributed to truth, . . . and the power which appears to be from truth is itself from good, through truth." (A. C. 3091.)

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     How this matter stands is treated in some fulness in the following passage, together with a brief outline as to the evolving of power not of truth in man's regeneration:

     "Without good, truth is altogether powerless; for truth is as the body, and good is as the soul of that body; and the soul, in order to effect anything, must act through the body; hence it is evident that truth without good has no power at all, as the body without the soul has no power; for the body in such case is a carcass; so also is truth without good. When the faith of truth is first born through good, then there appears power in truth, and this power is what is called the first power belonging to truth by means of faith, and is signified by 'the beginning of might' . . . Scarcely anyone in the world can know what the power belonging to truth from good is, but it is known to those who are in the other life, thus by revelation thence. They who are in truth from good, that is, in faith from charity, are in power through truth from good; in this power are all the angels, whence also in the Word angels are called 'powers,' for they are in the power of controlling evil spirits, one angel thousands at once; they exert their power chiefly with man, by defending him sometimes against many hells, and this in thousands of ways. They have this power through the truth which is of faith from the good which is of charity; but as they have faith from the lord, it is the Lord alone who is power with them." (A. C. 6344.)

     IV. Power in the Ultimate.-Before turning to the application of this doctrine to the Word, especially the crowning form of it in the Writings of the New Church, let us now briefly seek to correlate the following two teachings,-namely, that power belongs to truth from good, and that "power and strength reside in the last or ultimate things." (A. C. 9836:2.) This latter teaching includes also the familiar doctrine that the Divine Truth is in its fulness, holiness, and power in the sense of the Letter of the Word." (S. 37 heading.)
     Indeed, what is said in the Writings concerning the ultimate in its various forms-the ultimate of creation, the ultimate of human life, and the ultimate of the Word-is a subject in itself, and we cannot here enter into it with any fullness. The reason that we nevertheless refer to it is that we need to establish the fact that the power of Divine Truth resides, not only in the literal sense of the Old and New Testaments, but also in the language of the Writings.

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     Perhaps it can be stated that the general reason why truth is said to be in its power in the sense of the Letter of the Word is simply because truth can never be seen except on the basis of its ultimate form. And where it presents itself to be seen in its form of rest, in the form of natural language, there its power resides.
     It should be clearly seen that power is in no way from the ultimate; power is ever from within, ever from the Lord through heaven, ever from good through truth. But it is necessary that the truth from the Lord should not exert its power by immediate influx into the minds of men, for in that case there would be no freedom to any man. The truth must come to his attention by an external way; and, indeed, that it so does, is directly stated in the Writings (as in A. E. 208: 3); for only thus is it possible for his reason to place truth and falsity as it were side by side, and to discriminate and choose between them. Save for the preservation of freedom, there would be no need for the Lord to conceal the omnipotence of His Divine Truth in the form of the ultimate.
     Now the Writings are an ultimate form of truth, namely, in the sense that truth is there couched in natural language, which enables the truth to reach the mind of man by an external way,-by the way from the world-thus leaving him in freedom.
     The other two forms of Revelation, of course, are also in the ultimate; but it seems reasonable to say that in a sense their forms are not more ultimate than the ultimate of the Writings. The difference is perhaps comparable to the relatively crude human figure cut out from the rock by untrained hands, as against the smooth and perfect shape into which the rock is formed by the hands of a great artist.
     Moreover, it may be remarked, the final proof that the cited doctrine concerning power in the ultimates of Revelation applies to the Writings also seems to arise from the mere consideration that the teachings of the Writings do have power.

     V. The Two Essentials of the Church.-To discern that power, and to open the heart for its creative operation in the fashioning of a new understanding and a new will, is the deepest need for the man of the church.-Wherein lies this power of the Writings?

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     We are told in the Apocalypse Revealed, no. 490, and elsewhere, that there are two essentials of the New Church, namely, "to confess and acknowledge from the heart that the Lord is the God of heaven and earth, and that His Human is Divine:" and "to be conjoined to Him by a life according to the precepts of the Decalogue." Earlier in the same work, in no. 9, these essentials are called the acknowledgment of one God and "repentance of life"; and the greatest stress is laid on them in that passage; for it is said: "Therefore, unless the New Church should arise, which acknowledges these two essentials, and lives accordingly, no one can he saved." (Ibid.)
     Now the veriest essentials of the church are universally present in all its doctrines. Concerning them exactly the same thing can be said as concerning the Two Great Commandments: "On these Two Commandments hang all the Law and the Prophets" (Matt. 22: 40), that is, all the truths of Revelation. This means that all the doctrines of the Writings treat of the two essentials. There is endless variety of treatment; countless doctrines are exhibited and explained; but still all of it is but a variation of one and the same theme. These two essentials are the universal good of the Writings,-the good from which all the truths are.
     It may be remarked, also, that altogether similar things can he said concerning the Old and New Testaments. For, as just cited, the Lord explicitly gave the Two Great Commandments as that upon which all the rest of the Word was hanging: and these two Commandments were given in the Old Testament too. (Deut. 6: 5; Lev. 19: 18.) In the Writings, however, the implication of these Commandments is set forth. It is shown that loving the Lord above all is to love the Lord in His Divine Human; and it is made clear that the first of the love of the neighbor is the shunning of evil as sin against the Divine order of the Lord, or, as stated in one of the quoted passages, that it is the life of repentance.
     Not only love to the Lord, but also the shunning of evil, pertains to the affection of the heart; for only the love of heaven is capable of shunning evil. Nor is there more than one universal love, although we speak of it as two; for love to the neighbor is but the exterior aspect of love to the Lord. Man cannot love the Lord except by doing uses to the neighbor in His name.
     But the Writings also point to the means whereby the love to the Lord and the love of the neighbor can be nourished and live.

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For we are told that in heaven loving the Lord does not mean loving Him in respect to His Person, but it means loving the good that is from Him; and to love good is to will and do good from love; and to love the neighbor does not mean loving a companion in respect to his person, but loving the truth that is from the Word: and to love truth is to will and do it." (H. H. 15.)
     It is clear, therefore, that to love the Lord in His Divine Human is to love the good that is from Him, doing that good from will; and the good that is from Him is all the uses in His Kingdom, to which He leads. Moreover, it is clear that to love the Lord in His Divine Human is to love Him, not only as a visible God, showing the way of use, but also as the visible God acting, leading into use. Likewise in regard to the love of the neighbor, it is clear that the shunning of evil as sin involves the shunning of it because it is against the truths of Revelation. Hence it is manifest, further, that whatever is contrary to the order known to us from the Divine Doctrines-whatever is allowed wittingly to impede the free flow of the kingdom of God by means of man-is a sin. In short, loving the Lord and loving the neighbor is the perfection of use. And in this perfection of use, the doing itself is love to the neighbor; and the sincere acknowledgment that it is from the Lord is the love of Him.
     As said, these loves, or this love, is the universal good of the Writings (and of the whole Word). Essentially from it, therefore, is the power of the Divine Truths of Revelation. If this good can be really discovered in the Writings and loved there,-discovered in the doctrine of conjugial love, the doctrine of heaven and of hell, the doctrine of the Sacred Scripture, etc-the appearance of abstract and theoretical teachings will altogether vanish, and instead the omnipotence of the Lord in saving souls will alone remain.

     VI. The "Power of Hell."-Therefore we need fear no evil. It is true that, in a sense, hell also has power. And certainly, if the gates of hell in the mind are kept open by choice, then the infernal spirits will enter in and drown the mind in lusts and persuasions, and this by insinuating excuses for evil, that is, falsities of evil. But against truth from good the falsity from evil has no more power than the shadow has over light. Let the light turn and look at the shadow, and it vanishes.

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Hence we read concerning the apparent power of hell: "It has been said that falsities from evil have no power; but it is to be known that they have no power against truth from good. . . . But the reason why falsities from evil have the power which is signified by the 'ten horns' of the dragon is that falsities from evil avail against those who are in falsities from evil." (A. E. 716:3.) Therefore the protection from the insane power of hell is in the shunning of those things in the mind, which would invite influx from hell, and this in the confident trust that the power from the Lord will triumph. For He says: Fear not! I am the First and the Last, . . . and I have the keys of hell and of death." (Rev. 1: 17, 18.)
New Church 1946

New Church 1946

The New Church is to be set up in the minds of men by the power of the Writings of the Second Coming. This power is the going forth of the Lord, operating as the Holy Spirit to save the world.
ACADEMY COMMENCEMENT ADDRESS 1946

ACADEMY COMMENCEMENT ADDRESS Rev. A. WYNNE ACTON 1946

     (Delivered at the Commencement Exercises, June 14, 1946.)

     You, the graduating classes, have received instruction to prepare you to undertake your uses and responsibilities as men and women in the world. You enter into a world that is irreligious, perplexed and fearful. Men are perplexed because the old values, based upon religion, have been largely swept away; and many are now realizing that the merely external morality and convention which pass under the name of religion are not sufficient to explain the meaning and purpose of life and give it stability. As a consequence, a great dread has pervaded the whole world-fear of capital, fear of labor, fear for one's own security, and, above all, the constant fear of warfare even more devastating than we have hitherto experienced.
     The Writings do not themselves give the answers to all the problems which are confronting the world; and you should guard against the attitude that you know how to settle the world's affairs, simply because you have received a New Church education.

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Nevertheless, in the Writings there are certain fundamental principles that will enable you to make wise judgments in regard to the various needs of the world. Above all, they will show you the origin and ends of life, and how you are to fulfill its purposes in your own lives. If you know and accept their Divine teaching, in letter and in spirit, your lives will be built upon a sure foundation which cannot he disturbed by any trials that you may have to face. In an unstable world this Divine teaching can bless you with an interior confidence and assurance, which few men possess.
     Underlying the New Church education you have received is this thought: Man is an inhabitant of two worlds; while his natural life is developing, his spiritual character is being formed. You have been taught that, by performing your uses in this world, you are also being prepared to perform spiritual uses. The world judges the success of its education by the position and wealth it brings to individuals: but we judge our success by the extent to which it tends to develop spiritual character. The world thinks of any use or work as a means of obtaining a living; we think of it as a means of furthering things, which have an eternal value. By learning and cooperating with Divine purposes, the work which you do concerns not only your self and] your own immediate circle, but derivatively may also be beneficial to all mankind.
     You have been placed on earth to perform spiritual and natural uses to your neighbor; and therefore you have duties as potential citizens of heaven and duties as citizens of the world. The teaching you have received from the church should enable you to coordinate these two planes of life and make them one. As you truly serve the church according to the Divine Commandments, you are contributing to the permanent and underlying uses of your country. And as you serve your country, not from selfish interests, but according to your best judgment of its welfare, you are also preparing for the growth of the church. By your individual efforts in this direction you are offering an unspectacular, but real and stable, contribution to the welfare of your church and your country.
     You realize, no doubt, that the evil and greed of nations, which cause the international friction that is all too patent at this day, arise from the selfishness, which dominates the lives of the individuals within the nations.

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And do not make the mistake of thinking that this evil is confined to any one nation, or to any group of nations. It follows that, when you fight against evils in your own lives, you are decreasing the power of evil in your country, and to that degree helping to remove the interior causes of all war. To learn from the Divine Word the inner nature of evil and selfishness, and to follow that teaching in your own lives, and spread it, is therefore the greatest single contribution you can make to the growth of the church, and to the natural welfare of your country. This, incidentally, illustrates the very practical nature of the New Church teaching, in that the first and greatest use you can contribute to your church and country is not dependent upon money, intellectual ideas, or grand schemes devised by other men, but simply upon what you do with your own lives, over which you have complete control.
A second use you are to perform for the welfare of your church and country is the faithful and honest performance of your own chosen work in life As you perform your own work well, you are contributing to the general welfare of the neighbor. The general good of a nation, and indeed of the whole world, consists of many individual uses; and the more fully each individual performs his own duties, the greater is the general good of all. The world can be compared to the human body. Each part of the body has its own use to perform; and so long as each part does so, the whole body is in a healthy state; but if any organ is impaired, so that it can no longer do its own work in harmony with the rest, the whole body will suffer as consequence. And so with individuals. When any individual, or group of individuals, fail to perform the natural uses for which they were created, they are impairing the uses and the advancement of the whole country and of the world. You have been taught, therefore, that your work in life is not primarily for your own benefit and your own advancement and monetary reward-though it is right that these things should follow-but that it is the means which the Lord has appointed for your own regeneration, and for your contribution to the welfare of all mankind.
I have said that the greatest duties that you can perform to your church and your country are, first, to learn the nature of evil and to shun it, and, second, zealously and honestly to perform your work. There is a third and a most vital duty you have in life, directed more particularly to your country,-namely, to apply the principles of the Writings to your lives as citizens.

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     As New Church men and women, you cannot form your ideas concerning the best interests of the country simply from reading the newspapers and listening to news commentators. The Writings give you a higher purpose and standard of judgment. It is indeed necessary that you should intelligently follow the news, and also acquaint yourselves with the theories of current thought, as well as the political philosophies from which they arise: for this will form the basis and material out of which you must form your judgment. I would emphasize that, when you consider the welfare of your country, as it is your duty to do, you must know your facts-know what you are talking about-and this can only be gained by reading and careful thought. But let your judgment, based upon those facts, be determined in harmony with Divine laws of order.
     Do not be persuaded that what seems best for your own immediate advancement is consequently the best for your country. Guard against the sphere of worldly thought at this day which generally cannot look beyond its own personal or sectional advantage to the good of the country as a whole. The converse, however, is true, namely, that what is good for the country is necessarily good for all its individuals, even if it causes some temporary disadvantage.
     In making this application of the Writings to our life as citizens, it is necessary to read them carefully and regularly, and to reflect upon their meaning. If you do this, I am sure that you will find that the Writings give you a more direct guidance than is generally realized. For instance, note what they say is necessary for the general good or welfare of any country: "That there shall be there: 1) What is Divine: 2) justice; 3) morality: 4) industry, knowledge and uprightness: 5) the necessaries of life; 6) the necessaries for occupations; 7) the necessaries for protection; and 8) a sufficiency of wealth, because from this are the former necessaries." (Doctrine of Charity 130.)
     This is specific teaching as to what we should strive for in our country, and as to the relative importance of things. First of all must be the establishment of the Church, whose use it is to preserve what is Divine among men. This also involves the freedom of worship, and flue freedom to educate one s children within the Church.

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Next to religion is the preservation of justice-the rule of established law, provided by open courts, and administered by judges who are entirely removed from all political influences. Thirdly is the preservation of morality; and the laws of the country, and those who administer them and who govern, should be of such a character as to encourage this morality among the citizens. The more external qualities that must exist within a healthy country are industry, knowledge and uprightness: and it is for the country to ensure that its children are properly trained in these things. In all of these qualities we see clearly that the real state of a country, its strength, and its power for good in the world, depend upon the state of its individual citizens.
     Furthermore, it is the country's duty to provide that there is a sufficiency of the necessaries of life, not only for a few, but for all of its inhabitants. There must be the things necessary to provide occupation for all its inhabitants, because the general good depends upon each of its individuals contributing his part to the whole. We are not told how these things are to be provided--what policy in the government we should support for their attainment. Different individuals in the church quite legitimately have varying conceptions about this. But the important point is to see clearly what we are striving for.
     Particularly interesting at this time is the seventh necessity for the common good of a country, namely, the provision of the things that are needed for protection. This shows that the military precautions we take for the defense of our country are not matters of selfish interest, but that they are a religious duty. And all the wealth of the country must be used as a means of obtaining these ends.
     When we regard our own country, or any other country, we are to consider how far these things, which constitute its welfare, are cherished and preserved. For we may know that where any of these uses are lacking-and especially the first named ones, which are the most important-in that degree the country as a whole is in an unhealthy state, and amendment is required.
     There is other teaching of the Writings that is of a similar practical nature. One section is specifically devoted to "Ecclesiastical and Civil Government." (N. J. H. D. 311-325.)

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And almost all of the little work entitled The Doctrine of Charity, from which we have already quoted, has a very direct bearing upon our life in the world. If you think in the light of this teaching, and allow it deeply to affect your political and international outlook, you are applying the doctrines to your own lives; and in this way you are advancing the life of the church and the welfare of your country.
I have spoken so fully about your duties in the world because every country is in urgent need of citizens who will, from spiritual conscience, reflect upon the real needs of their country, and who will search out and study the best political and economic means of obtaining them. It is foe the church and its ministry to show the necessity of such an effort, and to lead to the teaching of the Writings which bears upon it. But it is for you, as individuals of the church, to make the application in the light of a broad and far-seeing knowledge of the particular facts of the case. It is a great and inspiring use that you have to perform for the growth of the church and the welfare of your country. The future of both will be in your hands. But do not think that you can contribute suitably to such work, and fulfill your responsibilities, without a diligent search of the Writings and a thoughtful reflection upon their application to every plane of your life.
Some New Churchmen have adopted the principle that true peace and order will be established when the New Church is spread throughout the world, and only then, so that there is no use in trying to devise external means of establishing peace. It is true that an abiding peace will come with the growth of the New Church, though not automatically, but because men, from spiritual conscience, will be diligent in finding the means of obtaining it. In the meantime, from common perception and natural goodness, many men can be led to adopt such wise principles as will prevent the outbreak of another world-wide conflagration. The New Church teaching, while realistically facing the fundamental problem of evil in the world, so that no easy optimism can prevail among us, nonetheless does not savor of a philosophy of despair; for we see how, in the Divine Providence, even evil men can be led to serve those uses which are of external benefit to the world. We must do all within our power to establish order in our own lives, in our country, and in the whole world; for in this way we are cooperating with the Divine Providence; and the Lord, in His wisdom, will determine how far our efforts may be externally successful.

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     In all that I have said I would not have you forget that your greatest single contribution to the country is the faithful, just and honest performance of your life's work, and that your deepest support of the church is the development of spiritual principles and conscience in your own lives. Both of these require that you shun, as sins against the Divine Order, the greed, the selfishness, and the laziness, which might distract from your service to the neighbor.
     At times you may have thought of your religious instruction as being very abstract and removed from your ordinary life in the world. I would be satisfied if I could impress upon you this one final thought, that the whole of our religion is summarized in the Two Great Commandments, the first of which is to love the Lord, by shunning evils, natural and spiritual, as contrary to His Divine Order, and by entering more intelligently and livingly into His Church upon earth; and the second is to love your neighbor as yourself, by performing uses to your fellow man, to society to your country, and thereby to all mankind.
     You have been well prepared in this Academy School to carry out these spiritual and natural uses in your own lives. For you have had the great privilege of being instructed how you may in the highest give glory to God, by performing all your duties according to His Divine commandments, and thus advance the time when there may be peace and good-will among men.

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ASSEMBLY IMPRESSIONS 1946

ASSEMBLY IMPRESSIONS MORLEY D. RICH 1946

     In his remarks closing the banquet and the Eighteenth General Assembly. Bishop de Charms quoted someone's description to the effect that this had been a "happy Assembly."
     Many things contributed to this general feeling of happiness. Hostilities in the Second World War had ceased, releasing our minds from personal and patriotic anxieties, and from fears for relatives and friends, for the preservation of civil liberties, and for the possible fate of the organized New Church. Most of the young men and women of the armed forces had been released, and were able to attend after a long period away from the Church. Also, it was the first Assembly to be held after six years, owing to war conditions. Add to all these the fact that it was held at the episcopal seat of the Church, with its beautiful and appropriate externals, and you have a powerful combination.
     But there was more behind this feeling of happiness than all these external factors. For one sensed an undercurrent of quiet, self-disciplined determination, on the part of many, to assume responsibilities not seen before-responsibilities for the life and health of the General Church. And this was, perhaps, the most encouraging sign of all, containing the promise of a power and wisdom heretofore unrealized. For it looked to the performance of use. And this, as the Bishop expressed it, is the very "essence and spirit of charity." (T. C. R. 422.) And this, in turn, is the source of all true happiness.
     This spirit was manifested at the meeting of the Corporation of the General Church, not only in the nominations from the floor and in the final results of the election of the Executive Committee but also in the short speech by Mr. Donald Merrell of Cincinnati, which effectively helped to introduce an atmosphere of calm, impersonal, charitable and intelligible principle.

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     Sessions.-Commodious "Carpenter's Hall," adjacent to the Cathedral, and seating over 700, was the place of meeting for the six sessions of the Assembly, as it was on former occasions. Here, on the morning of Saturday, June 15th, the building was filled to capacity for the formal opening of the Eighteenth General Assembly and the Episcopal Address by Bishop George de Charms. Voicing our thankfulness to the Lord for the leading of His Providence through the difficult years of the war, the Bishop dealt in a timely and inspiring manner with the subject of the internal and external growth of the Church.
     The succeeding sessions were marked by a large attendance, interesting reports, and notable addresses and discussions, all of which will be duly recorded in print.

     Sunday, June 16.-This day presented such a coherent picture of the cycle of regeneration that we cannot avoid commenting upon it more fully. Humiliation, repentance, consolation and exaltation were represented in the various events, in chronological order.
     As the congregation walked toward the Cathedral, one might have been reminded of the words of the Psalm, "Whither the tribes go up. . . . to give thanks unto the name of the Lord." (122: 4.) The sermon by the Rev. Willard D. Pendleton seemed to exemplify and express a certain emphasis and state, the first state of regeneration-humiliation and repentance. Based upon the 12th chapter of the Apocalypse, it treated of the first states of the New Church, pointing up the subtle dangers of the dragon" of faith alone, showing how it still lurks behind the phraseology of modern philosophy and science, and speaking soberly of the necessity for the church to remove the sphere of the world within, through self-examination and repentance.
     In the afternoon came the two Holy Supper services, moving and impressive, conveying through their ritual the promise of the Holy Spirit and its consolation after temptation and repentance.
     In the evening, an address by the Rev. Erik Sandstrom on the subject of "Power" brought a feeling of exaltation and progression after temptation, to complete the cycle. Showing that all power comes through "truth from good," and analyzing this phrase of the Writings extensively and clearly, the address closed with the uplifting thought that, when and as the church comes into this state, it need fear nothing from the world,-no philosophic falsity, no subtle sphere of evil, no influence of faith alone.

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When and as this state comes, the church will also look outward with increasing effectiveness and power to its primary use of propagating the Heavenly Doctrines.
     So ended a perfect day in the life of the Assembly.

     New Church Day.-On Wednesday morning, the 19th of June, another congregation of over 700 gathered for worship in the Cathedral in celebration of this festival day. In the course of the service we witnessed a ceremony, which is not very common in our General, Church-the ordination of a pastor into the third or episcopal degree of the priesthood. The Rev. Willard D. Pendleton, in his Declaration of Faith, stressed his belief that the inmost end of the Divine Providence is a heaven formed from the human race, and, in an appendage, affirmed his loyalty to the General Church and his willingness to assume and carry out the uses, which would devolve upon him.
     The sermon was delivered by the Rev. Gustaf Baeckstrom. Based upon the text, "In my Father's house are many mansions" (John 14: 2), it gave one a feeling of tremendous perspective upon the comparatively petty affairs of human society, and expressed a kind of universal tranquillity and peace of mind, gained from a contemplation of the immensity of the universe and the infinity of the Divine Love which created and preserves it.
     This impressive service was enriched by special music which included choral numbers and instrumental accompaniment from Bach's cantata, "Sleepers Awake!"
     In the afternoon a Children's Service in observance of the day was held in the Cathedral, with an attendance of over 500. The Rev. Ormond Odhner addressed the children on the meaning of the Second Coming of the Lord and the Nineteenth of June.

     The Banquet.-It was long. But it was worth it! Most of you know what Assembly banquets are like; and this one was no exception. Over a thousand people attended, and there was a sphere of happiness and enthusiasm. The Rev. Elmo C. Acton left nothing to be desired in the way of a toastmaster.

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And, in the pertinent and encouraging remarks of the speakers, there was heard once more that note of responsibility. Songs, toasts, and inter-speech remarks gave that flavor of vitality and charity, which is so common on these occasions. Our hosts, the Bryn Athyn Society, were duly thanked, with special mention of the indefatigable Lester Asplundh, head of the fifteen Assembly committees.
MORLEY D. RICH.
NOTES AND REVIEWS. 1946

NOTES AND REVIEWS. 1946

     TALKS TO CHILDREN IN PORTUGUESE.

PALESTRAS PARA CRIANCAS (Homilies for Children). By Bishop George de Charms. Translated from the English by J. M. Lima. Rio de Janeiro, Brazil. Royal octavo, 62 pages.

     In publishing this booklet, the Rev. Joao de Mendonca Lima has made a highly laudable contribution to the religious literature of the children of the General Church in Brazil. It contains a series of sixteen Talks to Children on the general subject of Heaven, as treated in the first part of the work on heaven and Hell, each Talk opening with a text from the Word. The subjects are as follows:
     I. The Spiritual World. II. The Sun in Heaven. III. The Light in Heaven. IV. The Four Quarters in Heaven. V. The Moon in Heaven. VI. Time in Heaven. VII. Garments in Heaven. VIII. Dwellings in Heaven. IX. Space in Heaven. X. The Government in Heaven. XI. Power in Heaven. XII. The Language in Heaven.
XIII. Writings in Heaven. XIV and W. Children in Heaven. XVI. Uses in Heaven.
     The language used by Senhor Lima is simple, direct and felicitous. It is in keeping with the prevailing orthographic reforms in the Portuguese language, while his translation of Le Boys des Guays French version of the New Jerusalem and its Heavenly Doctrine employed the orthography that was in vogue in 1929, as he explained in his Preface to that work. (See July issue, p. 323.)
     ELDRED E. IUNGERICH.

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Church News 1946

Church News Various 1946

     BRYN ATHYN.

     Ladies' Luncheon.

     The General Assembly closed leaving with those who attended memories that will remain always.
     Among the outstanding social events was the Luncheon given under the auspices of the Women's Guild on Monday, June 17th.
     After the local members and their guests were seared, a welcome was extended in most gracious terms by the President of the Guild. Mrs. Griffith Asplundh. And when all had partaken of a delectable meal. Mrs. Vincent Odhner, who was Mistress of Ceremonies, proceeded with the program, which was a most interesting and memorable one.
     Miss Edith Childs gave us a graphic picture of her work with the Red Cross in Europe. Mrs. Erik Sandstrom told us of time work and the ambitions of our friends in Sweden, and Mrs. Wynne Acton described the activities and conditions of Michael Church. To our great disappointment, Mrs. Cairns Henderson, who was to have spoken, had not arrived from Australia, but she sent a letter of greeting which we all enjoyed.
     Two of our guests were Senhora Stella Leonardos da Silva Lima Cabassa and her sister, Senhorita Norma Leonardos da Silva Lima, from Rio de Janeiro. We were most happy to have these friends of ours from Brazil with us. Senhora Cabassa, who is Brazil's outstanding poetess, spoke to us most charmingly, and extended to us an invitation to hold the next Assembly at Rio.
     Each of the women who spoke to us at this luncheon has had firsthand knowledge of the subject shout which she spoke. Together they gave to us a picture of their love of the work of the Church and their devotion to it. And they inspired us all with affection and admiration and a deep conviction that the uses of the Church will grow.
     Old and new friends were meeting during the Assembly at other social events. Mrs. Harold Pitcairn and Mrs. Carl Asplundh each had an afternoon "at home," and an evening long to be remembered was the International Party at the lovely and hospitable home of Mr. and Mrs. Wilfred Howard. There would not he space enough to list all the social gatherings which contributed to make the Eighteenth General Assembly a huge success.
     LUCY B. WAELCHLI.

     ACADEMY SCHOOLS.

     Joint Meeting-The Annual Joint Meeting of the Corporation and Faculty of the Academy was held in the evening of June 5, 1946, in the Chapel of Benade Hall, with nearly one hundred people attending. President de Charms presided.
     The Secretary, Prof. Eldric S. Klein, read a digest of the Annual Reports of the officials and departments of the Academy. These Reports will be published in the JOURNAL OF EDUCATION.
     Prof. Stanley F. Ebert then delivered the Address of the evening, on Physical Education in the Academy." The purpose of the paper was to present a short survey of the philosophy, objectives, present operation, sort future aspirations of the Physical Education Department, with a view to stimulating interest in the policy, problems, and administration of the Department.

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     The speaker felt that, as manhood, not scholarship, is the primary aim of nor education, it behooves us to use the motivating power of physical activities to inculcate the thorough moral teaching that is needed during adolescence. The real laboratory of the intellectual phase of education, he contended, is the playfield. Real physical education includes interest and attitudes, knowledges and ideals. The real focus is the individual in society Thus. Prof. Ebert maintained, on the playfield the individual comes under pressure to meet the standards set up in our doctrinal and educational principles. We cannot train the mind without training the body, and in this process of training the body we need the assistance of many, and more, facilities.
     The paper also stressed the need for general faculty participation in the physical education program, and closed with an appeal for serious consideration of the problems and plans submitted.
     The subject of the Address was discussed with approbation and enthusiasm by Mr. Lester Asplundh, Prof. K. R. Alden, Prof. Willard Pendleton, Mr. Carl Asplundh, and Bishop de Charms.
     The text of the Address, and the Minutes of the meeting, will be published in the JOURNAL or EDUCATION.
     ELDRIC S. KLEIN.

     Elementary School.-The morning of June 13 found a large audience present for the closing exercises of the Bryn Athyn Elementary School, held in the Assembly Hall. The entire eighth grade-9 girls and 8 boys-received Certificates of Graduation.
     Mr. Raymond Pitcairn delivered the Address, in the course of which he recalled to the pupils the work of their individual teachers, and gave serious counsel to the graduates in regard to their future. Telling a story about a Polish immigrant farmer who, by hard work and thrift, managed to send his children to college, preparing them for success in their lives, he went on to speak of the present state of the world, of the evil loves that bring on war, and of the good loves which New Church people are to cultivate, that they may come into a genuine state of marriage and genuine uses of charity towards the neighbor, thus promoting the establishment of the New Church in themselves and in the world.

     Commencement.-Many of the Assembly guests had arrived in time for the Graduation Exercises of the higher schools of the Academy, held in the evening of June 14th. Every seat in the Assembly Hall was occupied, and many were standing. Owing to the rainy weather, there was no outdoor procession, but the members of the Corporation and Faculty and the entire student body were seated on the stage, including the gymnasium, and marched in procession down the side aisles and up the middle aisle as the formal exercises began.
     Bishop Acton conducted the opening worship, and Dean Doering read the Lessons from Matthew 22: 1-22 and the Doctrine of Charity, nos. 126-133. He then introduced the Rev. A. Wynne Acton as one who had been a graduating student of all departments of the Academy, from kindergarten to theological school, and had made valuable contributions of his scholarly abilities to the uses of the New Church in England.
     Mr. Acton then delivered the Commencement Address to the graduating classes, discussing the practical ways in which they could apply the teachings of the Writings in their lives. This, he said, would be the most essential way in which they could contribute to the growth of the church and the welfare of their country. The text of this very thoughtful address will be published in NEW CHURCH LIFE. [See page 365.]
     As always on this occasion, it was a delight to hear the singing of a Psalm and other selections by the students, reflecting their training by Mrs. Angilica Smith and Mrs. Besse E. Smith, who has given many years of devoted effort in this important use, but who is now retiring.

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Our gratitude and best wishes go with her.
     Bishop de Charms announced the awards and presented the diplomas, as a member of each graduating class spoke as valedictorian, expressing an affectionate acknowledgment of the benefits of their education in the Academy.
     After the service, Mr. Reginald Anderson, of Toronto, on behalf of the members of the Church in Canada, presented a Canadian Flag to the Academy As students come from various countries to attend the Schools, he felt that it was desirable that their national flags should be on view in the Academy Schools. Heartily reciprocating this sentiment, Bishop de Charms gratefully accepted the gift on behalf of the Academy. The audience then joined in singing "God Save The King" and the "Star Spangled Banner."

     ACADEMY AWARDS.

     Degrees.

     BACHELOR OF SCIENCE IN EDUCATION: Zara Bostock.
     BACHELOR OF ARTS: Richard Barrie Roschman; Gloria May Stroh.

     Diplomas.

     JUNIOR COLLEGE: Sharon Acton, Beatrice Winifred Childs, Carol Childs, Grace Shirley Glebe, Elizabeth Howard, Margaret Solange Howard, Lyris Hyatt, Louis Blair King, Vivian Gail Kuhl, Glenn Pendleton, Lawson Alan Pendleton, Sarah Forbes Pendleton, Sylvia Rose, Marion Joyce Schnarr, Audrey Marie Stroh, Eleanor Edith Stroh, Margaret Wilde.
     BOYS ACADEMY: John Thomas Broadbridge Acton, Barr Elder Asplundh, Philip Ernest Bellinger, Walter Harold Bellinger, Vance Lionel Birchman, Richard Bostock, Horace Harvey Brewer, Richard de Charms IV,* Grant Richardson Doering, Bryce Sherman Genzlinger, David Francis Gladish, Jr., Carl Robert Gunther, Kenneth Rose, Alan Durand Schnarr, Warren Reginald Seem, Roger Allen Smith, Robert Sterling Stein, John Ralph Synnestvedt, Jr., Arthur Surbridge Wille.
     * Left to join U. S. Armed Forces; Graduated February 28, 1946.
     GIRLS SEMINARY: Yone Loel Acton, Greta Alden, Emma-Louise Suzanne Asplundh, Ruth Elizabeth Barry, Beverley Blackman, Dolores Burnham, Judith Cooper, Martha Dandridge Croft, Charlotte Ellen Davis, Marian Fiske, Laura Cordelia Gladish, Gloria Amaryllis Hubscher, Wren Hyatt, Edith Myra Johns, Joan Ellen Klein, Althea Mae Lyman, Audrey Merrell, Anna Mae Fusselman Pleat, Joan Price, Fay Smith, Joanne Smith, Rosalie Annette Stroh, Gerda Synnestvedt, Flora Mae Thomas, Frances Jeanne Van Zyverden. Certificate of Graduation: Joyce Marie Robinson, Colleen Stockham.

     Honors.

     Oratorical Prize (Silver Cup): Marvin John Gunther.
     Alpha Kappa Mu Merit Bar: Joan Ellen Klein.
     Deka Gold Medal: Rosalie Annette Stroh.
     Theta Alpha Honor Award: Edith Myra Johns, Lyris Hyatt.

     Honor Graduates.

     GIRLS SEMINARY: I. Rosalie Annette Stroh, Joan Ellen Klein, Marian Fiske, Edith Myra Johns. II. Judith Cooper, Gloria Amaryllis Hubscher, Gerda Synnestvedt, Greta Alden. III. Yone Loel Acton.

     HURSTVILLE, AUSTRALIA.

     Consultation of the file marked "News Reports to NEW CHURCH LIFE" reveals that our chronicle has not been added to since last November. At this late date we simply note that all the special services and the parties occurring in December were duly held. Mention might be made, however, of a Service of Praise, without sermon, arranged by the pastor for Christmas morning.

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The middle section of five Lessons was introduced by the singing of "Holy Night" by Miss Lorna Bates, and was closed with an organ interlude played by Mr. Fletcher. The congregation of twenty-nine was the largest we have had at any service for several years.
     After the New Year Holy Supper Service, on January 6th, the Society again went into recess for three weeks, the next function being the Swedenborg's Birthday Banquet on Sunday, the 27th. Mr. Norman Heldon acquitted himself well as toastmaster, and Mrs. Heldon and Mrs. Kirsten turned in their customary excellent performance as catering committee. Instead of the usual addresses, the audience heard four short "Interviews with Swedenborg" prepared by the pastor. Mr. T. D. Taylor conducted the interviews and Mr. Lin Heldon replied, his answers consisting of quotations from the Writings and from Swedenborg's correspondence. A brief foreword explained that any similarity between the interviews and a seance was quite unintentional! Toasts to "The Church," "The Academy," and to "Emanuel Swedenborg," came between the interviews; and a toast to Mr. and Mrs. Sydney Heldon was honored with great enthusiasm.
     Services and Sunday School were resumed on Sunday, February 3d, when the Holy Supper was again administered.

     The Pastorate.-At a meeting held on the following Sunday afternoon the pastor announced the Bishop's acceptance of his resignation from the pastorate of the Hurstville Society, and conveyed the message sent to the Society by the Bishop. The spirit of the meeting was excellent. Although regret was voiced, the pastor's decision was not questioned; and confidence was expressed that the Society could and would carry on during the interim between pastors, and that the need to do so would be a useful experience in its development.
     Later in the week, the pastor met with all the available men of the Society. After full and frank discussion in the pastor's voluntary absence, the name of Mr. Lindthinan Heldon was selected for presentation to the Society for the office of Leader. The position of the Society during the interim period was fully explained, and the pastor presented a plan, which was later approved, for continuing most activities. A general meeting on February 17th decided not to delay action, and Mr. Lindthman Heldon was chosen as Leader, his appointment to take effect when the pastor leaves Australia. We believe that, under his guidance, the Society will have the best possible leadership, and that, with the support he has been promised, there will be progress as well as conservation.
     Meantime the work of the Society has been maintained. Our Harvest Thanksgiving Services were held on February 24th, and doctrinal classes were resumed a few days later. This year the form of the classes has been changed. On the first Wednesday in each month the pastor has lectured on one of the Books of the Word. Reading courses in the doctrines concerning charity and conjugial love have been arranged for the second and third weeks, and the Arcana Class is held as usual at the end of the month. In this class the fifth volume of the Arcana has just been completed.
     At the three monthly teas so far held, the pastor has given informal talks on The Antecedents of the General Church," "The History of the Academy Schools," and "The Kramph Will Case." By way of variety, the last of these talks was followed by the playing of a short scene from the court room at Lancaster dealing with the cross examination of the Rev. C. E. Doering.

     Easter.-The Lord's Passion according to the Gospel of Luke was read in five Lessons at the Good Friday Service. There was no sermon, instruction being given in a sixth Lesson. The readings were set in a framework of appropriate music; and the service, which began with a Chant expressive of the Lord's humiliation, ended with the singing of the Te Dominum.

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     Thirteen communicants received the Holy Supper on Easter morning. The sermon was on the words, "Touch me not!" The children, at their service in the afternoon, were told how the Lord, between His burial and His resurrection, visited the Lower Earth and set free the captives there.
     It might be mentioned here that Mrs. Kirsten is deputizing at the organ during the absence of Mr. and Mrs. Fletcher in South Australia; and that, since the middle of March, Mr. Lindthman Heldon has been assisting on the chancel. This early introduction to his future duties proved very useful; for, when the pastor was laid up with influenza on April 28th. Mr. Heldon, assisted by his brother, Ossian, conducted the service and read the sermon very capably.

     Organizations.-Early in April the ladies decided to form a new organization. Mrs. Morse was elected, President; Mrs. Stephenson, Vice President Miss Nell Taylor, Secretary; and Miss Ruth Fletcher, Treasurer. Possible activities were discussed, but no decisions were made, and no name has yet been chosen. The first regular meeting was held on Friday evening, May 3d. This organization displaces the Thursday afternoon meeting, but not the reading group, which has met regularly since March and will continue its activities. The group is still reading Heaven and Hell.
     We are happy to announce that the same month saw the formation of a Hurstville Chapter of the Swedenborg Scientific Association. The Chapter proposes, first, to read the Principia, and Swedenborg's preface to that work was read, and discussed in detail, at the first regular meeting on April 23d.
     The local Sons of the Academy, equipped with a brand new executive, swung into action in March. The pastor, in an address at the in first meeting, indicated way in which Chapter members could help to maintain and develop the uses of their Society. Mr. Theodore Kirsten followed in April with a most interesting talk on the history of the measurement of time. A varied and promising program for the year was adopted at this meeting.

     Personal.-Because of our failure to keep up to date, there is quite an accumulation of personal items awaiting mention.
     On March 29th, Mr. Alwyn Kirsten and Miss Florence Elaine Pope, whose engagement had been announced at Christmas, were married quietly in our little church, the ceremony being followed by a reception at "Baringa."
     More recently, on May 11th, Miss Nellie Taylor was married to Mr. Edward Simmons, the wedding taking place at St. Andrew's Cathedral, Sydney. And more wedding bells are promised. For some months ago, Miss Irma Guthrie announced her engagement to Mr. Edward Salisbury and soon after we heard of another engagement, that of Mr. Norman Heldon to Miss Ruth Fletcher.
     Early in March, Mr. Alwyn Kirsten made his Confession of Faith; and on the first Sunday in April, Thelma Florence, newest member of the Stephenson family, was baptized at the age of one month and a few days.
     The elusive Mr. and Mrs. Sydney Heldon (Elizabeth Walter) finally arrived on the "Monterey" on April 4th, and were welcomed at a social in the church hall the following evening, when wedding gifts were presented to them, as well as to Mr. and Mrs. Alwyn Kirsten.
     Although the war is over, we have had the pleasure of welcoming two more overseas' visitors. Grant Umberger, U.S.N., of Bryn Athyn, was here in December; and Andrew McGill, RN., came out to Hurstville several times in March while he was serving in Golden Hind, a shore establishment near Sydney.
     Our own servicemen are now all "ex-," and all living at home. And, with the exception of Theodore Kirsten, who is taking a course preparatory to entering the University of Sydney next year, they are all back in employment, the three Heldon brothers with the firms for which they worked before the war.

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     At the present date-May 15th-there is no definite indication as to when the pastor and his family will be able to leave Australia. So the slogan is still, "Business as usual."
     W. CAIRNS HENDERSON.

     LONDON, ENGLAND.

     Michael Church.

     June 10, 1946.-The impending departure of our Pastor and his wife, though it overshadowed some of our gaiety, in no way interfered with the regular and now well established routine of society life.
     Early in March, the Rev. Martin Pryke, newly arrived from his trip to Bryn Athyn, entertained us with a talk on his travels. Nor is the word "entertained" used carelessly; for, packed into a short evening's address, was a discursive, informative and humorous description of life on a Liberty Ship, of American and British officials, impressions of Bryn Athyn, education, church growth, and half a dozen other items of interest to us all.
     Also in March, the Women's Guild held its annual meeting and reluctantly bid farewell to Mrs. Acton as the very efficient Secretary of its four years' life. There is some solace in the fact that we possess a new and. we think, very capable Secretary in the person of Miss Searle; and, as Mrs. Percy Dawson is the new President, we feet confident that the Guild is auspiciously set for a bright career.
     One Sunday afternoon in April was given over to a delightful illustrated talk by Miss Lilian Spalding. Treated with such charm and enthusiasm, her subject, "The Golden Age of Music in England." must have thrilled even the most unmusical of listeners, whilst the singing of the lovely Elizabethan madrigals by various groups added much to the pleasure of the afternoon.
     A happy, and for Michael Church, we must add, a rare event must be recorded when two young people, the Misses Gabrielle and Helene Howard, made their public confessions of faith at the service on Sunday, April 14th. We rejoice to have them as members of Michael Society, entering into the uses and responsibilities of the Church.

     A Farewell.-Apart from these two events, April passed uneventfully, on the surface at least, though one must have been very deaf and very blind not to have been aware of a great deal of "underground" activity-whispering in corners, journeying downstairs to inspect overseas parcels and other suspicious movement
     All this hive-like murmuring concerned the event of the year-the Farewell Party to our Pastor and his wife-which, sorrowful though its occasion, was celebrated very happily on Saturday, May 11th. The largest gathering seen for many years assembled at Michael Church. Over 100 came, from two years old to eighty years young, and from the four corners of England. A nice little handful of our Colchester friends attended and from the Swedenborg Society came the Secretary, Dr. Freda Griffiths, and Mr. and Mrs. Chadwick, in honor of an esteemed colleague.
     This warm and friendly gathering, with Mr. and Mrs. Acton as its smiling center, assuredly is one of those memories to cherish in after years. A presentation of flowers to Mrs. Acton, tea, music and games enlivened the company till the Toastmaster, Mr. Stanley Wainscot, opened the formal programme with a welcome to the visitors.
     Then, the toast to the Church having been proposed by Mr. Percy Dawson, the Toastmaster, in a few words of affection and gratitude, spoke of the work of our Pastor, emphasizing that the best way to show our love was in a loyal and steadfast continuation in the uses of the church from a love of them.
     Proposing the toast of the evening, to "Rev. and Mrs. Acton," Mr. Victor Tilson sketched in glowing colors the fine qualities these two, much loved by all, have shown in many and often difficult years. If Mr. and Mrs. Acton found so many eulogies embarrassing, they took it all in good part, and with not a little of that "charm" which Mr. Tilson had spent amusing moments defining.

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The toast was honored with full hearts, and to the repeated verses of "Happy May They Be!" Mr. and Mrs. Acton made their slow procession around the room, clinking glasses with each in tuna.
     Mr. Acton's work in England has been both extended and varied, and it was only fitting tribute to his labors that those associated in these many different uses should gather to do honor to him.
     Short, but warmly appreciative, speeches followed: Mr. Victor Cooper represented the Isolated; Miss Rachel Howard spoke for the Young People's Group Mr. Colley Pryke for the British Finance Committee; and Mr. John Cooper for the Colchester Society, to which Mr. Acton has often ministered. Dr. Freda Griffiths, in a tribute to Mr. Acton's work as Chairman of the Advisory Board of the Swedenborg Society, and as a member of the Council, presented him with a leather-bound set of the Writings, on behalf of the Society.
     The climax of the evening was reached when the Toastmaster, casting formality aside, presented "Wynne and Rachel-to prolonged applause-with a cheque for L117, accompanied by an illuminated address bearing the signatures of all subscribers from Michael Church and the Isolated.
     Mr. Acton's reply embodied what all who know him realize is forever paramount with him-love for the Church. Expressing his appreciation of the affection shown him, he pointed out how right and necessary it was that such affection should exist, since without mutual love the common basis for the uses of the Church would be kicking. And so, passing beyond personality, it was to the uses themselves that he directed our affection. Mrs. Acton's reply, short but nonetheless charming, brought forth more applause; and, after a few more impromptu speeches, the evening broke up to the singing of "Vivat Nova Ecclesia!"
     Warmth, esteem, affection-and joy and sorrow-these are words too often tritely used. Yet, infilled with their original freshness of meaning, they do convey something of the spirit of that evening, and of the memories we shall cherish of Mr. and Mrs. Acton.

     Other Events.-As many of our friends from a distance made a weekend of it, the Sunday service following was strengthened, both in numbers and in sphere. The inspiring sermon on the text, "Behold, how good and how pleasant it is for brethren to dwell together in unity," showed how the only true unity and brotherhood is that existing when each man strives for unity within bins- self. When good and truth are united, when all various affections are conjoined in the one end of love to the Lord, then spiritual unity can exist within man, and thus between men. As a farewell sermon, this impressive address seemed both a call to new endeavor and a benediction.
     Farewells are apparently in the fashion. We had another little "goodbye" ceremony that Sunday afternoon at the Annual Meeting, though happily not such a final one as that previously recorded. Mr. Victor Tilson, having accomplished over thirty-two years as organist to this society, retires at his own desire from that office, though he hopes still to play at such times as Miss L. Spalding, our incoming organist, or her deputies, are unable to take over. Mr. Tilson, whose work entails frequent night duty, has often sacrificed his sleeping hours to play for the morning service. In token of our regard, and for services which must often have entailed great physical strain, a pigskin wallet containing a cheque was handed him by Mr. Acton.
     This was the last official act of Mr. Acton as our Pastor. He and Mrs. Acton sailed a week later. And so farewell has been said to two very much loved friends, and to a period in the history of Michael Church which, though it was lived under the black shadows of war, will be remembered with abiding affection by its members.

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     Another chapter of history is about to begin, and we look forward to promising years under the leadership of our new Pastor, the Rev. Martin Pryke, who, happily, is no stranger, but comes assured of a warm welcome and of our high regard.
     EDITH ELPHICK.

     OBITUARY.

     Mr. John Bech.

     A longtime member of the General Church passed to the other life with the death of Mr. John Bech, of Rosthern, Saskatchewan, on June 19th in his sixty-fourth year. The Memorial Service on June 24th was conducted by the Rev. Karl R. Alden, the congregation filling the church.
     John Bech was born at Gennsburg, Russia, on May 1, 1883. In 1908 he and his wife, Barbara, emigrated to Canada, settling in Rosthern, where he found employment with the Union Supply Milling Company Here he worked until he took over a job in the Elevator, buying grain-a position he has held for the past twenty-one years. Faithful and honest in fulfilling his duties, he worked until his health was completely exhausted. A strong man of quiet disposition, he was not given to complaining about himself. His lifelong honesty had won him many friends, who recognized in him the qualities of a real man.
     Mrs. Bech survives him, together with seven children and four grandchildren. His earnest devotion to the Doctrines of the New Church would make his last message to his family and friends be: "Rejoice with me! I am now entering the world of light and life!"
     KARL R. ALDEN.

     DISTRICT ASSEMBLIES
     and
     EPISCOPAL VISITS.

     During the Fall of 1946, Bishop George de Charms will visit the following places: Chicago (South Side) Ill.; Rockford, Ill.; Sharon Church, Chicago, Ill.; St. Paul, Minn.; Glenview, Ill.; Detroit, Mich.; Cleveland, Ohio; Erie, Pa.; Akron-Barberton, Ohio; Youngstown, Ohio; Wyoming, Ohio; Pittsburgh, Pa.
     BISHOP ALFRED ACTON will visit Kitchener, Toronto, and Montreal, Canada.
     The dates for the visits listed above have not yet been settled.

     ASSEMBLY REPORT.

     The official record of the Eighteenth General Assembly will be printed in NEW CHURCH LIFE. A beginning is made in the present issue, and the September number will bring to our readers the text of other Addresses and the discussions following, the Journal of the Proceedings, the Reports of General Church Uses, Messages to the Assembly, and Accounts of other features of the program.- EDITOR.

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ORDINATION 1946

Announcements

Pendleton.-At Bryn Athyn, Pa., June 19, 1946, the Rev. Willard Dandridge Pendleton, into the Third Degree of the Priesthood. Bishop George de Charms officiating.

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JOURNAL OF THE EIGHTEENTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1946

JOURNAL OF THE EIGHTEENTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM HUGO LJ. ODHNER 1946

No. 9

NEW CHURCH LIFE
Vol. LXVI
SEPTEMBER, 1946
     HELD AT BRYN ATHYN, PA., JUNE 15-19, 1946.

     First Session--Saturday, June 15, 10 am.

     1. The Bishop of the General Church, the Rt. Rev. George de Charms, opened the General Assembly with prayers and the reading of the 48th Psalm.
     He extended a cordial welcome to the many guests, some of whom had come from distant places, despite traveling conditions that were far from normal. If there were a key to Bryn Athyn, he said, we would gladly put it into your possession. Many who were unavoidably prevented from attending were still present in our minds and affections. He expressed our indebtedness to Mr. Raymond Pitcairn for the use of the commodious building in which the meeting was held. This had also been used for the 1919 Assembly, when the adjacent cathedral was dedicated; and, after being demolished by fire in 19??, it had been rebuilt and used for wood-working crafts, for which it had originally been designed.
     The Bishop invoked the blessing of heaven upon this gathering, which was to strengthen our faith that the Lord had revealed Himself in the Writings of His Second Advent, and to increase our spirit of charity toward one another.

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     2. The MINUTES of the Seventeenth General Assembly were approved as printed in NEW CHURCH LIFE, 1940, pages 385-402,
     3. Messages of Greeting were read by the Secretary from the
Societies at Colchester and London, England, and at Hurstville, N. S. W.; and from the Rev. Henry Algernon of the Mission in British Guiana and the Rev. Henry Leonardos, of Rio de Janeiro. Fraternal greetings were also read "from the Conference of the New Church in Australia to the New Church in Bryn Athyn," as well as a message from the President of the General Convention, the Rev. Everett K. Bray, (For the text of these messages, see page 407,)
     4. It was moved unanimously that a suitable message be sent in response to the cordial greeting from our sister body, the General Convention, which would be in session June 17-23, (See Minute 22 below, and page 410.)
     5. The Report of the Rev. Hugo Lj. Odhner as SECRETARY OF THE GENERAL CHURCH was read, accepted and filed. (See page 412,)
     6. Having yielded the chair to the Rt. Rev. Alfred Acton, Bishop de Charms delivered his Episcopal Address. (The text of this address was published in the August issue of N. C. LIFE. pp. 337- 346.)

     Discussion of the Bishop's Address.

     Rev. K. R. Alden, having been deeply moved by the address, felt that it had presented a new vision of our duty and a new aspect of the truth. He was impressed with the thought that the Holy Spirit comes to each individual from the Lord, and cannot be imparted by parent to child or by a minister to any one in his congregation. Each one for himself must come to see the Lord its the Writings. The Lord is forever omnipresent its His universe, but came to men when He revealed Himself on earth and glorified His Human. Even as the disciples saw the Divine Man walking among them, so in the clays of the Second Advent we, as individuals, may see the Divine Truth in reading the Writings, and receive the Divine Human message which in the end will regenerate the world and lead men to heaven.
     Rev. F. F. Gyllenhaal was impressed by the picture which the Bishop had drawn of the conditions existing its the world, which we know to be due to evils that are sins against God. Many are trying to change these conditions and to improve men's lots, but there is not the knowledge that the internal state of the world owes its character to sins against God. If this could be brought out, such evils could be rooted up but even in the New Church this may not be fully realized. Hence there are only temporary periods of peace for twenty or thirty Nears, to be followed by new upheavals in the form of devastating wars, local or general, or economic or moral disturbances. Meanwhile, evils keep piling up in the proprium of man.

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     He saw in the address an intimation that, even so, there had been an upward progress of the human race, and a gradual removal of those horrible internal states-instanced by the Last Judgment of 1757, and by the frequent judgments which have followed since. The conditions of the recent war-period were due to upheavals in the world of spirits, which are now more frequent than formerly. He looked for more such disturbances among men, and even within the church, by which all the obstacles in the way of human progress might be gradually removed, so that the Divine Truth could appear more clearly for men to see and apply to life in the uses of the church.
     Rev. Harold C. Crunch felt that the Lord, in coming to establish His New Church. came to us with a challenge. For even as He, while in the world, called only a few disciples, saying, "Ye have not chosen me, but I have chosen you, that ye might hear fruit, and that your fruit might remain," so He comes to us in this new age. We have not chosen the New Church, but the Lord has called us; for every one of us has something to give that no one else can possibly give. We have a duty, a use, born with us. And when we are discouraged by the slow growth of the church in numbers, we should recognize that the fault lies close at home. Our growth, and the growth of the church in the world, depend upon our cultivating a greater understanding, and applying its truths to our own duties. If we will be loyal to this, our duty, heaven will surely come to earth, and earth will become the threshold to eternal and spiritual happiness.
     Rev. Norman H. Reuter reflected upon the thought that we are sometimes discouraged by the seeming impossibility of our ever absorbing the tremendous volume of material provided in the Writings, and he said that the work of religion is essentially very simple. For religion is of life, and all our life is the expression of our religion. In this Assembly we are able for the first time to think in terms of numbers; yet-as had been pointed out-the work of the New Church is only measured by its establishment in individual hearts. There is always the danger that the General Church may become so thrilled with externals that the essentials of religion will be forgotten.
     Our individual responsibility in the church is simply to clear the way for the Lord to come in, to remove the obstacles which prevent our cooperation,-obstacles derived, not from the world, but from ourselves. If these are removed, our fondest dreams will be fulfilled, and the desert will become a paradise.
     The New Church is not a collection of people, but is the reception of the Lord's truth into our lives. If our efforts be directed to this end, society difficulties will disappear, cooperation will follow, and one work will prosper, with the Lord's omnipotent help. The New Churchman must be a realist as well as an idealist he must realize that there are visions to be realized.
     Rev. F. W. Elphick pointed out that the Bishops paper had carried us back through the trials of war, and then upward toward the times of reconstruction. He was impressed with the necessity that the church must be individual and internal, as well as external and communal; for reconstruction must commence with the individual.

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The Assembly proved to him an inspiration, as he had never before addressed "such a tremendous gathering" of people of the same New Church faith. [Some 729 persons attended this session,] In distant Africa, whence he had come, we labor amongst a number of races, but his policy had always been to teach the doctrines of the New Church as given, He conveyed a message from the many native ministers in the Mission (one of whom had been ordained into the pastoral degree at the Assembly in London, 1925 and he intimated that a message from the Durban Society could be expected.
     M. Camille Vinet: "I am not an extemporaneous speaker, . . . but my soul was so full when I heard the Bishop that I could not help coming up to speak, I felt while listening that we are all standing on holy ground, It is certain that God is present here And if each one of us could practice what the Bishop said, I think there would indeed be a tremendous growth of the New Church in the world, because if we practice those truths we will help to spread them around us. They are in us, and we speak of what is in us. . . . Bishop, I thank you for what you have said, It was in my soul already, and I feel happy when I find some one uttering what I consider to be the truth,"
     Rev. Erik Sandstrom, having expressed the delight he and his wife felt at being back after many years of natural isolation, and his delight with the inspiring address and the sphere of the Assembly, referred to the teachings about Patriotism, Our love of our country must be a love of its good; yet there is also much evil in every country. But toward the church we can have a complete patriotism. We are called upon to love the church, not only the internal church, which is not seen by the eyes of mortal man, but also its visible embodiment, which is its "nation" in the world, It is well when we can believe that the natural form contain' within itself something living and spiritual, While it is not for man to judge times and seasons, or to trace the future steps of Providence, there are indications that the church is entering into new and widening uses.
     The church organization-as we hope and loyally believe-is before the Lord as one united body, with its organs; and heaven is within it, In this faith we must beware of idolizing the outer forms, Nor is the church as yet a fully grown man, but rather an infant, or adolescent, we know not which, The babe or youth performs but little use outside of himself, but is being made ready for future uses, Similarly with the church, which is likened to the "woman in the wilderness."
     The world is in increasing need of the church. But one requisite, before the church can be ready to address itself to the outside world, is that there be no confusion as to the essentials of the faith of the church. Future historians may record that the conflicts through which the church passed a decade ago have crystallized our agreement as to our faith and platform; and there has been a growing realization in the minds of our people as to the call to uses outside of the church-organization; indicating that we are heading for a widening path of uses.

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     In saving this, the speaker pointed out that even the use of education should have as its ultimate aim to bring before the world the fruit of its labors, so that the church can truly serve as the heart and the lungs in the body of the Church Universal. The Bishops address showed the vision of the soul of the church, and its descent into and ascent out of its body And in the faces of our people was reflected a love of the internal church which will by degrees become more and more visible in the world.
     Rev. Gustaf Baeckstrom gave thanks on behalf of our New Church people in Norway for the help from this continent, not only in the form of relief packages, but also in the form of letters which have given them support and encouragement. Indeed, he could speak for the whole of Europe, and for the whole world For where would the General Church in Sweden be, if it were not for America and the Academy? And in Norway there would have been no church at all.
     Bishop Acton, in closing the discussion, pointed out that both Church and State have the common duty of preserving order among men. One acts from within, the other from without. The address had shown that the causes of the international and domestic troubles we have in the world are in the world of spirits. Even in the world it is known that the causes of such troubles lie not with the bodies of men, but in their spirits, and that if men had good will towards each other, there would be no wars. Now there is the effort in the world to erect safeguards against the recurrence of war by various means, such as a federation of nations with real power; although some pessimistically point to the weaknesses of the League of Nations, believing that selfishness will break up any such federation when national interests conflict. Others attempt to preach a moral religion which should affect men's hearts with a disposition towards peace. The church alone goes to the real causes of war. If these real causes are not resisted, external force may indeed prevent international wars. as we prevent domestic wars by our police force and militia. But this does not remove the hatreds that lie within. And so the duty of the church is to remove the interior causes that have resulted in such enmity, such large scale suffering and starvation in the world.
     He had been struck by the idea expressed in the Commencement Address by the Rev. A. Wynne Acton the evening before-that when a citizen does his duty, he makes a vital contribution to the common good of the country and the State, even as each thread of a cable helps to pull a weight. As citizens, we may join with other men in striving to suppress wars; but if we, as New Churchmen, shun the causes of war in ourselves, refraining from quarrels and private evils, we become soldiers in the army of the Lord.

     7. After various announcements, the meeting adjourned at fifteen minutes past noon.

     Second Session-Sunday, June 16, 8 p.m.

     8. Bishop Acton, who presided, opened the meeting with prayers and the reading from the fortieth chapter of Isaiah.

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     9. Messages of Greeting were read from the Durban Society, Natal, and from the Rev. Norbert H. Rogers.
     10. The Rev. Erik Sandstrom delivered an Address on "Power." (See August issue of N. C. LIFE, page 354.)

     Discussion of Mr. Sandstrom's Address.

     Mr. Raymond Pitcairn, in listening to the splendid paper, had been reminded of something said in a doctrinal class recently, to the effect that only in so far as we have abstract doctrine can the church progress in the sense of our Academy tradition. The paper gave a wonderful example of an abstract subject, doctrinally treated, yet thoroughly interesting and inspiring to an Assembly of the Church.
     Rev. Willard D. Pendleton regarded the address as powerful and unusual, He was moved by the thought that, although the Writings may seem at times abstract, their teaching is no longer abstract after the good whence their truth has come, and which underlies the revealed truth, has been seen An abstraction suggests something removed from our lives, something which lacks illustrations. The Writings seem no longer abstract when their inner message is seen from good.
     The phrase, "the truth from good," recalled another expression-the spiritual from the celestial-which is given as the signification of Benjamin, and is treated of in several volumes of the Arcana. What appears as a laborious treatment of an abstraction actually describes truth when seems from love; which, as Mr. Sandstrom had pointed out, is the very being of the New Church, the genuine truth meant by the "man-child" born of the woman who fed into the wilderness. (Rev. xii.)
     Rev. A. Wynne Acton felt a sense of deep humility, in that there was so much in the Writings which win had not yet assimilated in our lives; yet also a sense of encouragement, renewal, hope, and inspiration. Both of those elements were present its the paper. Man has no power whatever, but the Lord has all power, We are so created that we may receive of that power as of ourselves.
     The fact had been stressed that there is no power in truth apart from good. We all-and especially new receivers-have the experience that, when we read some truth in the Writings, or have it explained so that it has a meaning for us personally, we feel a warmth of happiness. But later, if our proprial loves become active, we separate ourselves from the good, which is within the truth. This is the reason why temptations are needed, and a life of shunning evils as sins against God, so that the cloud interposed between the Divine Good and the truth, which we at first received, may be dispersed. Similarly, good apart from truth is purely natural and sentimental, empty of any spiritual life. By the study of doctrine we must pass from a state of merely natural goodness into the understanding of truth, and thence to a new life of good based on the truth. It is thus that we can receive of the Divine power of truth from good,
     He was pleased with the essayist's able treatment of the power, which resides in the Writings.

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These come to us from without, in external form. Yet only by the removal of the evils which impede can we receive of the "power and great glory" of the Writings. As to evil, the power of which is so apparent in the world today, it has no real power against a state of goodness, but only over evil. The Lord had to assume a human with an evil inheritance, in order that the hells could approach. But we all feel the apparent power of evil, which induces a spirit of delight in us, because we have evil in us.
     The speaker noted that the profound paper explained the long-felt wish in England that Mr. Sandstrom should come and address the British Assembly.
     Rev. Victor J. Gladish, in expressing his enjoyment of the address, said that, when our affections are stirred to see truths in the light, we really see the good in the truth. He called attention to Mr. Sandstrom's paper on "The As-of-Itself." published a decade ago in the British "News Letter."
     Rev. Ormond Odhner pointed out that we do not feel the Lord's inflowing life until it is joined in our minds with that which is seen from the world. The consequent appearance that we have a life of our own gives rise to the fallacy that we can do with this life what we will; yet it is vitally necessary to acknowledge that all power is the Lord's, and acknowledge it not only with our lips but also with the heart, shunning all self-leading whenever we get a bright idea and think that we know what is best or take credit to ourselves. For all this involves a denial of the Lord as the one God of heaven and earth.
     He elaborated on the idea that the Writings are truth from the Divine Good, They contain a vision of the Natural Mind which the Lord, at His First Advent acquired and glorified. For on earth the Lord pre-visioned what things were necessary for the salvation of our race; and He discovered, planned, and pondered these things in His Natural Mind-truths of salvation which He perceived from His infinite love, and which were not revealed to Him from without. In the Writings, the Lord gave to Swedenborg the complete view of that Divine Natural Mind which He had acquired on earth. In these Writings, in which are the truths of the Divine love, there is all power in heaven and on earth-power (when at work in man's mind) to remove the falsities and resultant evils of the world.
     Rev. Hugo Lj. Odhner addressed himself to two points in what he described as a delightful treatment of the subject of Power.
     It was said that there is no power in truth unless this truth is from good. Yet it was carefully noted that a truth is in itself truth, even though it may not be a truth in man; because it does not belong to man before it is conjoined with goon, or before man in his life receives the love within the truth. This leads up to an important principle in education. The truth of the church is signified in the Word by the virgin daughter of Zion." It is virgin truths-truths that have not been defiled or perverted by the proprium of man-that are the salutary things in the church. In them dwells the Lord's power for salvation. It is important that truths be instilled in their unperverted and Divine form, and implanted in the innocence of childhood before the man evil proprium awakens and begins to corrupt them for its own evil ends.

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     As to the power latent in the Writings, it is notable that the language of the Biblical Word (as the literal sense) and of the Writings (as the "natural sense from the spiritual," A. E. 1061) are equally ultimate, all human language being derived from the ultimates of nature. Yet we should go somewhat further, and note that, as to purpose and contents, they are very different. In the literal sense of the Word there is power for one purpose, power of one type. In the Writings there is power for another purpose-a purpose implied in the difference of their form, in their statements, and in the obvious meaning, which they convey to the reader. The Writings have a rational power-power to change the very thoughts of man's mind, change his reasoning processes, his comprehension of things. Therefore they are couched in more abstract language. And "abstract" means withdrawn, withdrawn from material ideas and sensual truths, from the symbolism of nature and from the natural affections, which are so evident in the New Testament, where there is a sentimental and moral appeal to the imagination. The Writings exert power over the rational mind, and in them the Divine Truth is applied to cause our minds to come into a direct consociation with angelic thought, which is possible only when symbols and natural appearances have vanished from one's ideas.
     Power resides in ultimates, But by ultimates is not meant merely what is gross and external and low in the scale of created things. Ultimates are the "last" or lowest of a series of end, cause, and effect, If ends do not terminate in an ultimate, these ends can effect nothing in the realm of ultimates, And if an ultimate does not contain ends and means within it, it cannot be called the last of a series, and is not the third or lowest degree of a powerful trine of end, cause, and effect, Wherever ends are lacking, there is no power in the ultimates, The power is indeed there to be used, but it is only "potential."
     Every series terminates in its own ultimate, and exhibits its own type of power, In the Old and New Testaments there is a power of conjunction such as-in the opinion of the speaker-the Writings do not possess or need,-a power we discern and use in ritual, and which resides in correspondential ultimates and in representative truths, Both with children and adults, this power of symbolic truth arouses a love which senses within the representative surface interior things that are not yet comprehended, but which can become the virgin truths upon which our future salvation can rest.
     Bishop Acton had also been struck by the statement that truth, unless it is from good, has no power. Actually, truth is the only thing that has power. Where would civilization be without truth-truth in the form of laws and courts of law in which the truth is laid bare? The power of truth might be seen from recent instances, in that it prevailed against the cunning of a Mussolini and a Hitler. Yet all truth-as Mr. Sandstrom pointed out-is from good, Truth is the form of good-that by which good exercises its powers. What, then, is meant by truth without good? It is truth in a man's mind which is seen only as a device for exercising his own selfish loves. He sees truth, but uses it only to protect himself while securing his own desires. And that has no power whatever. Thus Hitler got hold of a lot of military truths, but within them there was an evil motive. Such truth, which has evil within, has no power-as Hitler found out.

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     Two illustrations suggested themselves. One was New Year's resolutions, which are generally made from motives that regard our own comfort, or its order to avoid criticism, and therefore do not last. The second illustration of the lack of power in a truth used for evil purposes was the prohibition laws. What power did these have in the United States? None whatever. For while many plausible truths were introduced into this legislation, they were used for the purpose of dominating the minds of other men.
     There is a practical application of this principle. We are all New Churchmen, and all of us think we thoroughly accept all the doctrines of the New Church, But to ascertain whether these doctrines are our real love, and whether we see the power for good in those truths, or whether we accept them simply because we were brought up in them while a secret searching after our own interests lurks within, there is a direct test: whether a man examines himself. For we are told that, if a man does not examine himself in some degree, then the evil remains within, although he may appear to himself and others as a real Christian and a believer in the Writings. Truth has power only if we see good, and not ourselves, within it.
     Rev. Erik Sandstrom felt that the powerful sphere of these meetings seemed to testify of an affection of truth.

     11. The meeting adjourned.

Third Session-Monday, June 17, 10 am.

     12. Bishop de Charms opened the meeting with prayers and a reading from the Word.
     13. The Report of Mr. Edward H. Davis as SECRETARY OF THE GENERAL CHURCH, INCORPORATED, was read, accepted, and filed. (See page 415.) Mr. Davis also read certain proposed by-laws on membership.
     14. A Report was read by the Rev. W. B. Caldwell, EDITOR OF NEW CHURCH LIFE, accepted and filed. (See page 416.)
     A vote of appreciation of Dr. Caldwell's many years of faithful service, and expressing the hope that he may be able to continue in this service, was moved by Dr. F. E. Iungerich, seconded, and unanimously passed.
     15. At 10:40 a.m., the Rev. C. E. Doering was called upon to speak of the subject of "The Academy." (For the text of this address, see page 426.)
     16. Before the discussion of the address the audience joined in singing Our Own Academy."

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     Discussion of Dr. Doering's Address.

     Rev. E. E. Iungerich (after some dangerously contagious puns, followed up by other speakers), emphasized the importance of Obedience. Young parents find it difficult to take up the responsibility of the pine-school education of their children. They feel that they were not cut out to be teachers, Yet if they will sincerely try, day by day and little by little, the Lord will crown their work with success. If we have a reading church, and if all try to benefit from what has been published, the Lord will prosper our work,
     Rev. F. E. Gyllenhaal, recalling instances from the early days of the distinctive (and at first exclusive) New Church community at Glenview, Ill., noted that many in the audience-including souse of the ministers-had come into the church from the outside. The vision of the "fathers" of the Academy movement, that the growth of the church was to come from within, had often been misunderstood. In holding that win must first take care of our children, so as to keep them in the church, their real concern was to raise the quality of the work of the church. If we had, five or six hundred children, and did not feed them spiritually, nor seek to open their minds to heaven, the church could easily degenerate, The growth of the church from within means, not only growth from our children, but also from minds opened to the Lord, so there may be a recognition of the Divine authority of the Writings, and the perpetual endeavor to obey that authority, not only in infancy and childhood, but also throughout life. If obedience-even if it be at first a blind obedience-be established in childhood from an affirmative love, the coming men and women of the church, and its priests, and fathers, and teachers, will grow into a spiritual obedience to the Lord in His Second Advent,
     Mr. Randolph W. Childs could feel an echo of joy in much that Din, Doering had said; but the elation of the natural mind was definitely pricked when he came to the question of teaching obedience. Parenthood is an experience, which admits never a dull moment. Things at this day are happening so fast that the General Church is certainly not living in the past. . . Pre-school education devolves principally upon the mothers; but the fathers could help in the carrying of education into the home, We should not only be a reading church, but also a talking church, discussing in the home what the children learn in school. Just to listen to your children (who after a short time know more about the subject than their parents) is a cheap education.
     This meeting has been kept on a high and most inspiring plane. We have gone beyond the petty affairs of our own lives, and seen something far bigger. The necessity of supporting the present Academy Extension Program is a challenge to us. There are other forms of support besides the parting with money; and if this be given, we will obtain the money as well.
     Rev. Erik Sandstrom, referring to the refrain "and o'er and o'er and evermore" in our Academy song, said that what is eternal does not involve the prolongation of exactly the same state. In pledging our loyalty to the Academy, we pledge support to something that will expand into ever-new uses.

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The growth of the Academy will not be marked by new buildings alone, but by a growth in equality, and by the initiation of uses that will give it scholastic importance as a basis for carrying its service to the world, which is dying and in despair-uses whereby "all things will be made new." With the endless parade of discoveries, the Academy might eventually come to exert a guidance in new fields. That something which was planted seventy years ago would eternally find renewal.
     Mr. Harold McQueen was encouraged by Mr. Childs remarks about the home, which showed that he had cultivated the art of listening, which in some homes is the easiest thing for father to do. He was comforted, in studying the Bishops book on The Growth of the Mind, to learn that it is quite the normal thing for a child at certain stages threatening to go to the "bow-wows," and he saw hope in the fact that some of his children gave signs of emerging from that state. As a parent. He voiced deep appreciation of the work done by the teachers of our schools.
     Rev. Gutaf Baeckstrom emphasized that the foundation of all education is laid in the home. Obedience to an earthly father makes it easier to learn to obey the Heavenly Father. We cannot leave everything to our teachers and ministers.
     Mr. Frank Wilson spoke of Dr. Doering as an embodiment of the sphere and spirit of the Academy. A British statesman once said that the secret of success was to find a true principle and follow it faithfully to the end. To follow the principles of the Academy that was founded seventy years ago is not a stultifying adherence to mere traditions, since such principles are based on Divine Truth, and this gives freedom. May the light that was lit so long ago remain as a beacon on our path!
     Rev. F. W. Elphick had the seeds of truth implanted in him in the Academy school in London, and now met some of his former London friends at this Assembly. As a minister, and a man employed in educational work, he knew that there is not the slightest good in sending a boy or girl to the Academy schools unless the principles of education have been first applied in the home. The question of inculcating obedience without (as in the old days) creating an inferiority complex is the problem of the age.
     Although the Academy is said not to be a missionary Church, yet it has undertaken mission work in distant lands. He told how-in the days of the Rev. F. E. Gyllenhaal-the Basutos came to us for help, and we had worked in the mission on the principle of growth from within, in the sense of instilling the truth from childhood. A theological school had also been instituted, to train the minds of the natives to understand these truths. The teaching consisted largely in the reading and translating of the Doctrine. He described the mission facilities, as arranged on the most economical plan. The object of the mission is especially to train native leaders who can take the message to their own peoples, and bring to them the vision of the New Jerusalem as presented in the Writings.
     Rev. Victor J. Gladish advocated that priests in the various localities make an effort to meet together and with the pastors, not only to condole with each other, but to talk over the needs of our children and our own responsibilities.

396

For we cannot accept the educational principles advanced by those esteemed as wise in the world.
     Me. Geoffrey S. Childs observed that one direct contribution which parents cats make to the Academy is to maintain in the home an affirmative attitude to the school, and avoid discussion before the children anything which implies a criticism of their school. This does not mean that we have not the right to take up matters with the teachers and school authorities, "But," he said, "I plead with you to avoid like the plague entering upon criticisms of school personnel or school policy in front of your children."
     Dr. Doering concluded the discussion by thanking those who had offered comments, The Academy has something to offer the New Church in the way of education. He asked that the Church take full advantage of it. The Catalogue and the JOURNAL OF EDUCATION are published to show what each of the schools of the Academy is doing, and these are obtainable for all to read,

     17, After some announcements, the meeting adjourned at ten minutes past noon.

     Fourth Session-Monday, June 17, 8 p.m.

     18. The meeting opened with prayer and the reading of John 1: 1-13.
     19. Bishop Acton, presiding, called on the Rev. Hugo Lj. Odhner to deliver an Address on "The Mystery of the Human Will." (The text of the paper will be published in the October issue.)

     Discussion of Dr. Odhner's Address.

     Rev. Norman H. Reuter reflected that the address had led us through that gate (pictured on a banner behind the speakers' platform) which was inscribed "Now it is allowed to enter with the understanding into the mysteries of faith." (T. C. R. 508.) As to the human will, much of it is a mystery, The paper had taken up many apparently conflicting teachings in the Writings, and brought them together for simultaneous consideration,
     It is a difficult and momentous task for us to change our will, We may easily be swayed and persuaded to make new resolutions, but it is difficult so to change that we want to do differently. Yet this is the whole essence of life. The corrupt hereditary will rejects that which we should accept; and the only instrumental means by which we can be saved is the new borrowed will provided through "remains," Yet neither of these is man's will; but the latter results from the state of balance between our heredity and our remains-a state wherein a man can make a free choice,
     But this choice may be false, And it is therefore wise to acknowledge our mistakes rather than spend the rest of our lives defending them. If we want to flee from the errors of the past, this is possible by the lifting of our intellectual above the state of the will.

397

Through such an elevation of the understanding, we can leave the decisions of the past and escape the influences of the native will which would drag us down, and instead find a new will by which the Lord can lift us up towards the ideals which the Word sets forth. The hope of progress lies in the humble prayer first we may resist the attitude. "I have done this, and will forever stand by it."
     Mr. Harold F. Pitcairn cited, as pertinent to the subject, the teaching that man should compel himself to shun evil and compel himself to do what is good There is also the teaching that mats can neither change his old will nor provide a new will for himself, but if he shuns evils as sins, the Lord will provide a new will for him.
     Rev. Morley D. Rich was interested in the passage (T. C. R. 533) which Dr. Odhner had cited as indicating that even the physical body is transformed by the new will. He also remarked on three facets of truth so far presented in the Assembly papers-that the Lord is all powerful, that all evil is from hell, and that all life is from God, man being only a receptacle. If these three truths are held before us, our church organizations will derive not only help but "power in the tree of life," power to propagate the Heavenly Doctrine.
     Rev. Raymond G. Cranch regarded the address as most distinctive and its doctrine as unique with the New Church. He cited instances to show that, in the universities of the world, the truth that man's will is formative of his mind was denied. One professor, for example, regarded "behaviorism" as the only tenable theory, and held that every decision of man was nothing but the result of heredity and environment. While there are very many who recognize the truth of the Word, the schools in the world emanate a denial of the Lord, and even of any kind of Divine Being, and allow no place for any power inflowing from the Lord by which man may be saved through Divine Truth.
     Mr. Cranch added that, if there were any real wish to believe in a life after death, or any of the other doctrines, there would be no difficulty in understanding and receiving these doctrines. He also confirmed the suggestion that the philosophy of Nietzsche was what had made the German nation what it is, and he believed that this philosophy was still a danger and a curse in the world. Only in the New Church is the true answer given, in the realization that the stew will would provide freedom for all men.
     Rev. F. F. Gyllenhaal raised the question as to whether certain teachings in the work on the Divine Wisdom implied that a form of the new will was born with every man, even with those who are afterwards lost. Such a connate "new will" would, during childhood, be covered over and as it were lost; and still later, there would be a removal of that which covered it over, so that by regeneration it would be produced as if for the first time. While Dr. Odhner hid not touched on this question, it would be a cause of hope for every man if this were so. A tremendous responsibility rests with parents, and perhaps particularly with the mother, to provide what is essential for the child's salvation, and to see to it that this "new will" shall be protected, and that what covers it over shall not become the instrument of falsity and evil, but rather the soft and tender things of the world which (comparable to cotton-wool or silk) midst be easily removed when the new will can unfold in the understanding, and the new man can stand forth ready for the uses for which he is created.

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     He was indebted to Dr, Odhner for the reconciliation of many passages cited in the paper. But the subject of the Will, like other mysteries of faith, remains a mystery, which we can penetrate to a certain point, and which then presents another enigma. Yet with each study our mind is lifted above our ordinary thought, and we have a perception of something not before seen. Even though-when we leave the Assembly-this perception is lost, there remains the impress of a delight which touched us, and of an affection of froth that is deepened and strengthened; and we have also received as much as the Lord willed. We are then anxious to work upon it again, and it enables us the Letter to perform our uses in this world and, in the Lord's mercy, forever,
     Rev. Alan Gill was much impressed with a statement in the address to the effect that, to our natural man, the native will seems of paramount importance, although this will on which we pride ourselves is not our own, It is certainly ridiculous how we thus fight quite strenuously for something which is not at all our own. Mr. Gill was reminded of a sermon by Bishop N. D, Pendleton on the "Non-appropriation of Evil" (N. C, Life, 1913, p. 1) teaching that "if a man were to believe, as is the truth, that all good and truth are from the Lord, and all evil and falsity are from hell, he would not appropriate to himself good, so as to make it meritorious, nor would he appropriate to himself evil, and make himself guilty of it," (P. 320; A. 6325). This teaching seemed to the speaker most helpful and practical. If we could only come to realize that evil which flows in is not our own, we would surely not be so insane as to appropriate it, but would rather shun it as from hell.
     As to the possibility of our changing our will to a new one, is this not impossible? He felt that the Lord alone could effect such a change, and only where man shuns evil as sin.
     Dr. Harvey Farrington commented on the paper as having included a description of the modes of a man's regeneration. It had shown that we are born with an evil will, which is only potential, and quiescent at birth, There is nothing intellectual present until the babe begins to breathe. By remains, the Lord protects the poor little waif against the vicissitudes attending his journey through life; and later, states of spirituality are implanted-as in whiles of worship or of intense delights, such as in the first states of marriage, Since the will and understanding are formed in the cortex of the brain whence the whole body is derived, the very form of the body may be changed by regeneration. For the tiny organs of the cerebrum can have their "gyms" reversed when man begins to think and will spiritually. Rarely is his sensual degree regenerated; yet he can be brought into that heaven where he can find his greatest happiness.
     Rev. Paul Hartley pointed out a certain bearing of the paper on the educational problems mentioned by Dr. Doering in the morning session. The stubborn resistance or negative attitude which sometimes shows itself in pupils domes from the old will, and our appeal must be to a new will formed in the rational.
     Bishop Acton, in closing the discussion, confided that he had not intended to take part us it.

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Facetiously referring to incidents where a painful silence follows the presentation of an Assembly paper, he said that once he had taken pity on an embarrassed audience and got up and made a speech After the meeting he asked the Rev. N. D. Pendleton, "Why didn't you get up?" and received the reply, "I had nothing to say; but I was delighted to see you get up, until I found that you had nothing to say either!"
     However, he recalled a passage in the Economy where Swedenborg discusses a controversial question, and points out that there is always some truth in the opinion of any rational man. Dr. Acton had tried to keep this before him when his fellow ministers sometimes disagreed with him; and when Mr. R. G. Cranch cited the professor who said that man's will was the result solely of his heredity, environment, and education, it should he admitted that there is a certain truth even in that opinion, Dr. Odhner had dealt principally with man's real will; but there is another will, which is acquired by education, and which differs typically in Chinamen and Catholics and Americans, being imposed from without. This external will adapts itself to common standards of respectability and honesty, and by it we generally judge men. But the real will is not imposed from without; it depends upon man s meditation when alone, Swedenborg therefore stresses self-examination. Outwardly we are all good citizens and good neighbors; but it is important that we look within ourselves, and acknowledge the beast that dwells by inheritance within all of us.
     Dr. Odhner recalled that, in earlier days, Dr. Acton was usually depended upon to start off the discussions, but never without his having something of real interest to contribute.
     While the human will may to many be as much of a mystery after the paper as before, he hoped that his study had at least shown that it was not only a mystery, but a miracle. A miracle is also, to our human minds, a mystery. It is in man's will that the Lord's final purpose in creation is to be focused and fulfilled. We cannot expect to understand fully the essence of the human will. The Lord gives us, not only the tools or organs for the formation of this will, but He also gives us the freedom in which it is to be formed, He provides and permits the continual influx of loves and affections from heaven or from hell, so that at every moment of our life we may be in something of choice-not in unlimited freedom (which would destroy us), but in something of free choice. And our ultimate responsibility-the thing that makes the will our own-is continued only to that series of free decisions, free receptions. Only so far as the rational man is free to select from the various elements which enter into his life is the spiritual character built up which he will permanently identify as his inner self, for good or for ill, Since infinite wisdom is needed to make this human will possible, no mortal can ever grasp its nature completely: it is a miracle, in which is contained the objective, the very end, of Divine Providence.
     The question had been raised as to man's power to change his own will. To do this may indeed he impossible; yet we can by degrees disown what is of old will, and choose what shall become our will.

     20. The meeting adjourned.

400

     Fifth Session-Tuesday, June 18, 10 a.m.

     21, After prayers and a reading from the Arcana Coelestia no 5663, Bishop de Charms opened the meeting.
     22. The Secretary read the reply sent on behalf of the Assembly to the message of the President of the General Convention. (See page 410,) A message was also read from Fred M. Grant, sent from Kochi Japan.
     23, Mr. Hubert Hyatt gave his Report as TREASURER OF THE GENERAL CHURCH. (See page 418.)

     Rev. Erik Sandstrom stressed the importance of giving children an opportunity to give their mites to the church, in order to initiate them into the habit, and to give rhinos the spiritual benefit which contributing carries with it.
     Mr. Edward C. Bostock, in expressing his appreciation of the Report, said that few realize how much Mr. Hyatt does for the Church. He is not only Treasurer of the General Church and of the Academy, but works in close contact with the Bishop and the members of his own staff, and carries his great impossibilities beautifully. He also strives to educate the Church in the duty to lye that support without which no organization can subsist, and which is a use to each and every one who contributes, (Sustained applause.)
     Mr. Raymond Pitcairn voiced the feeling of the members of the Church that in Mr. Hyatt they had a Treasurer of the highest possible type. The methods of high-power pressure and compulsion, so frequent in the collection of funds in other organizations, are completely absent from his make-up, for which we are all very thankful. He is competent; be is wise; and he is an Academician and a General Churchman clear through!

     24. The Treasurer s Report was accepted and filed.
     25. Bishop de Charms: "With some little difficulty we have prevailed upon the head of the GENERAL CHURCH MILITARY SERVICE COMMITTEE to give you a report. I know that every one of you is deeply interested to hear what was done by that Committee,-work greatly appreciated by us all. That Committee filled a great need to our soldiers during the war, and we are most grateful to those who gave so much time and energy and intelligent labor to that work, It gives me pleasure to introduce Mrs. Philip C, Pendleton."
     Mrs. Philip C. Pendleton gave her Report (which is printed on page 422).
     Mr. Robert E. Walter (formerly Captain in the U. S. Air Corps) then spoke on behalf of these men and women who had been in the armed services during the war, and who, though scattered over the globe, had been kept in contact with church, school, home and friends, through the literature, letters, and activities of the Military Service Committee.

401

He also instanced their appreciation of the splendid job done by the Rev. and Mrs. Wynne Acton, in whose home in London he and others had been made welcome. On the staff of the Committee were members from all our societies. An opportunity had now been given the service personnel to offer some tokens of their thanks for a job well done. Mr. Walter had received letters and contributions from all over the world,-from Australia, South Africa, Canada, England, and the United States; from service men, society members, and the isolated; which showed the strength and sincerity of the General Church.
     The ladies of the Committee were then asked to come forward, if present, and received a continuous ovation as the following gifts, together with corsages, were presented:

     A pendant to Mrs. Philip C. Pendleton. Life subscriptions to the Reader's Digest to Mrs. Pendleton, Mrs. Wynne Acton (London), Miss Lyris Hyatt, and Mrs. Leonard Gyllenhaal, Jr. Brooches to Mrs. W. Cairns Henderson* (Hurstville, N. S. W.) and Mrs. John Cooper* (Colchester). Identification and charm bracelets to Miss Virginia Smith, Mrs. Henry Dunlap, Mrs. Michael Pitcairn, Miss Jocelyn Bostock, Miss Anne Davis, Miss Janet Kendig,* Miss Joan Kuhl (Kitchener), Miss Virginia Blair (Pittsburgh), Miss Elizabeth Jane Headsten* (Glenview), Mrs. Ray Orr (Toronto), Miss Phyllis Schoenberger (Pittsburgh), Miss Nancy Synnestvedt (Glenview), Miss Helen Anderson (Toronto and Bryn Athyn), Miss Hildegarde Odhner,* Miss Renee Smith, Miss Olena Fine, Mrs. Gwen Cooper de Maine,* Miss Korene Schnarr (Toronto). [* In absentia.]
     After a brief response from Mrs. Philip C. Pendleton, the audience rose and sang the national anthem.

     26.     The Bishop called upon the Rt. Rev. Alfred Acton, who delivered an Address on "The Lord we Worship." (The text of this address will be published in the October issue.)
     At the end of the Address, the audience joined in singing "Our Glorious Church."
     Bishop de Charms characterized the paper as a beautiful and profound expression of our faith in the Lord Jesus Christ.

402

He felt that we should hold it as such in our hearts and minds, and suggested that we omit any discussion.
     27. After some announcements, the meeting, on motion, adjourned at noon,

     Sixth Session-Tuesday, June 18, 8 p.m.

     28, After prayers and reading, Bishop de Charms opened the meeting,
     29. Messages were read from the Stockholm Society (Sweden), and from the Sterling Smith family of Oakville. Washington State. (See page 410.)
     30. The result in the election of a new Executive Committee at the meeting of the Corporation of the General Church, held in the afternoon, was announced by its Secretary. Mr. Edward H. Davis, who also expressed appreciation of the arduous work of the judges of election. (See page 406.)
     31. Mr. Davis also reported that the Corporation had adopted a resolution recommending to the incoming Executive Committee that it consider the desirability and feasibility of dissolving the Corporation, which is now incorporated under the laws of the State of Illinois, and transferring its assets to a new Corporation, to be organized under the laws of the Commonwealth of Pennsylvania.
     Mr. R. W. Childs explained the purpose of the proposed change. At the time of the incorporation of the General Church, the laws of Pennsylvania were not liberal enough to give us the requisite freedom, and Illinois was therefore selected as the State of its corporation, But because our headquarters and the episcopal seat and the home of the officers of the Corporation are in Pennsylvania, it has been difficult to keep abreast of the requirements of the State of Illinois, which, for instance, would require a quorum of ten of the thirty directors, in order to hold a meeting. This would necessitate our electing a disproportionate number of members of the Executive Committee from Bryn Athyn. Naturally no steps would be taken without complete consideration of the legal questions involved, so as to make certain that no assets or benefits were lost, and that our activities could continue smoothly, notwithstanding a technical reorganization.

403

     In reply to a question, Mr. Childs stated that the name of the new corporation would have to be left to those in charge of the incorporation, but he surmised that the change, if required, would be slight.
     On motion of Mr. Edward H. Davis, duly seconded, it was unanimously Resolved, that the General Assembly approves the dissolution of the General Church of the New Jerusalem, an Illinois corporation, and the transfer of its assets to a new corporation, to be organized under the laws of the Commonwealth of Pennsylvania, its the event that the Corporation and the Executive Committee shall determine that such action is desirable and feasible.

     32. The Rev. Fred, E. Gyllenhaal presented the following MEMORIAL RESOLUTION:

     "Whereas the Lord, in His Divine Providence, has its recent years removed to the spiritual world the Right Reverend Robert J. Tilson and the Rev. Messrs. Thomas S. Harris, Fred E, Waelchli, Llewellyn W. T. David, Richard Morse, Homer Synnestvedt, and Willis L. Gladish; and also Mrs. Lizzie D. Bellinger, Mrs. Helen P. Lindsay, Mr. and Mrs. Fred J. Cooper, Mr. Fred R. Cooper, Mr. Seymour Nelson, Mr. Alec Sargeant, Mr. John A. Wells, Mr. Robert Melville Ridgway, Miss Hilda Hager, Mrs. Carrie Davenport Howland, Mr. Edward Craigie, Mr. Fred A. Finkeldey, Mr. Ernest J. Stebbing, and other prominent workers in the Church: be it Resolved that this Assembly express its deep appreciation of their services to the Church and to the Academy, and also its faith that they have entered into the interiors of the uses which they were so active in promoting while on earth."
     The General Assembly accepted the resolution by a rising vote,

     33. The Bishop explained that, while the Assembly was mainly concerned with the spiritual things of the Church, it was also necessary to be acquainted with the actual uses undertaken and performed. It had been advocated that, at our District Assemblies, one session be set aside for the discussion of one or more of the practical uses of the Church: and at this General Assembly this idea was to be inaugurated. He regretted that time did not allow foe the presentation of the valuable work done by Mr. Elphick in South Africa, and by workers among isolated receivers, nor for the Extension Sunday School work, which is now to be reinforced by the appointment of the Rev. F. E. Gyllenhaal, who is to devote half his time to this field.

404

This evening we had to confine ourselves to only one proposed use. He therefore called upon Mr. Edward C. Bostock to present the subject of "Pensions and Annuities for Ministers and Teachers of the General Church,"
     Mr. Bostock then gave his paper. (See October issue.)

     Discussion of Mr. Bostock's Address,

     At the conclusion of his paper, Mr. Bostock further explained that, while absolute guaranteed plans had also been considered, these were not practical, since a capital sum would have had to be provided, all the terms approved by the taxation authorities, and the funds would virtually pass out of our control. Such a fund would also involve much confusion in regard to legal rights, and would require complicated bookkeeping, Our simpler plan is therefore based instead upon the confidence we have in the Church and its organizations, and can be carried out with greater economy. We cannot lay down any plan which requires the investing of a huge sum of money. The present plan can be carded out if we have the enthusiastic support of all the people of the Church. But unless we can all go into it-and even if only one society demurs-it is not going to be worth doing at all. Let us look at it affirmatively, If difficulties will soon be ironed out.
     Mr. Alec McQueen although he regarded the plan as ingenious, the aim good, and the explanation splendid, dissented from the idea of pensions, which he felt to be a confession that we have done an injustice and waist to repair it, We are paying our workers less than they deserve, and to assuage our conscience we give them a pension. He asked for some assurance on this point.
     Mr. Philip C, Pendleton said that the Church is very fortunate in having a man like Mr. Bostock on the Executive Committee, Consideration of a plan for pensions started two or three years ago. It then looked like a hopeless proposition. But Mr. Bostock kept after it until he now has it in a workable shape, Mr. Bostock had noted that the plan did not cover the needs of widows and dependents, The Executive Committee and its successors can be relied upon to take care of their needs in other ways.
     Mr. Richard Kintner complimented Mr. Bostock upon a very thoughtful and realistic job, A plan for pensions for our ministers and teachers has been regarded by many as long overdue, and will be of special encouragement to many who are considering going into these professions. He hoped that the societies of the General Church would all get behind this plats and adopt it.
     Rev. F. E, Gyllenhaal, on behalf of the possible beneficiaries, expressed himself as delighted with the spirit behind the paper. He had always had confidence that the members of the General Church would provide for its work; and the work of the ministers and teachers does not really cease when they have to retire from specific engagements.

405

     The need was now for an affirmative attitude towards the proposed plan, which had been the result of much study, as well as the examination of impractical alternatives. There can he no success with any plan unless we all get behind it. His own thought had been that ministers and teachers should themselves make contributions toward such a pension fund; but even though this is not required in the present proposal; it does not prevent them from contributing to the support of the Church in various ways. He imagined that, in times of depression, a society might have difficulty its raising the amount needed for its participants in the scheme, unless its finance committee had had the foresight to build up reserves; but he suggested that other societies, in more fortunate position, might then be able to come to their aid.
     The magnificent report of the Military Service Committee had shown how, during the war years, help and cooperation had been freely offered. If the same spirit could be shown in the days of peace, he was confident that the proposed plan would meet with a success beyond our most optimistic dreams.
     Mr. Harry C. Halter was most satisfied to learn of the studies made, and congratulated the Church and Mr. Bostock upon the advanced form of the proposal. He was, however, concerned to knew whether the General Church, in administering the fund, might not lay itself open to the charge of setting itself up in the insurance business; and whether the plan would accord with the provisions of the Illinois charter.
     Mr. Bostock replied, as to the first point, that in the opinion of expert counsel we were quite safe in handling the matter as outlined. As to the charter rights, this tangled question is still in the process of being worked out. He felt, therefore, that the matter was best left to the Corporation. But, for the meantime, the Bishop had suggested that possibly this Assembly might wish to give some expression of its approval or otherwise of the general plan.

     34. On motion of Mr. Donald Coffin, duly seconded and carried without dissenting vote, it was Resolved that this plan be approved in principle by the unincorporated body of this General Assembly.
     35. The Assembly adjourned, at 9:30 p.m.

     Respectfully submitted,

          HUGO LJ. ODHNER.

               Secretary.

     NOTE:     The Secretary would record his indebtedness to Miss Beryl Briscoe, who provided him with a transcript of her stenographic report of the discussions. The speeches were summarized by the Secretary, and do not pretend to be a complete verbal record. All the speakers used the microphone on the platform, and could be heard throughout the hall.

406

CORPORATION OF THE GENERAL CHURCH 1946

CORPORATION OF THE GENERAL CHURCH EDWARD H. DAVIS 1946

     BRYN ATHYN, PA., JUNE 18, 1946.

     A Meeting of the General Church of the New Jerusalem. Incorporated was held at 3.00 p.m. on June 18, 1946. Ninety-seven members and twelve non-members were present.
     Certain amendments to the By-Laws, recommended by the Executive Committee, were adopted. Among the more important were: An amendment to provide that any member who shall resign from the General Church of the New Jerusalem, unincorporated, shall, upon such resignation, cease to be a member of the Corporation; an amendment increasing the number of members of the Executive Committee from twenty-five to thirty and an amendment increasing the number of members of the Executive Committee required to constitute a quorum from seven to ten.
     A resolution was also adopted recommending to the incoming Executive Committee the consideration of the desirability and feasibility of a change of the State of incorporation from Illinois to Pennsylvania.
     An Executive Committee of thirty members was elected, consisting of the following gentlemen: Bishop George de Charms being elected by acclamation, and the remaining twenty-nine members by ballot:
George de Charms,
Daric E. Acton,
Kesniel C. Acton,
Reginald S. Anderson,
Griffith Asplundh,
Edwin T. Asplundh,
Lester Asplundh,
Edward C. Bostock,
C. Raynor Brown,
Geoffrey S. Childs,
Randolph W. Childs,
Edward H. Davis,
George K. Fiske,
David F. Gladish,
Richard R. Gladish,
Theodore H. Glenn,
Hubert Hyatt,
Marlin W. Heilman,
Alexander P. Lindsay,
Harold P. McQueen,
Donald Merrell,
Hubert Nelson,
Philip C. Pendleton,
Harold F. Pitcairn,
Raymond Pitcairn,
Colley Pryke,
Arthur Synnestvedt,
Norman Synnestvedt,
Harry C. Walter,
Frank Wilson.

407

     Mr. Charles G. Merrell, Mr. Rudolph Roschman, and Mr. Paul Synnestvedt, were unanimously elected to honorary membership on the Executive Committee by acclamation; and it was further resolved that the Corporation express to Messrs. Merrell, Roschman, and Synnestvedt, deep appreciation of the long and faithful service which they have given to the Corporation by their service on the Executive Committee.
     The remainder of the meeting was devoted to reading of the minutes. Reports of the Secretary and of the Treasurer, Reports of the Chairman of the Pension Committee and of the Chairman of the Committee on Ministerial Salaries.
     EDWARD H. DAVIS,
          Secretary.
MESSAGES TO THE ASSEMBLY 1946

MESSAGES TO THE ASSEMBLY Various 1946

     Various messages and greetings from Societies and absent friends were received during the Assembly. We list these in the order of their being read.

     From Colchester, England:

"Dear Bishop de Charms:

     "Will you please convey the warmest and most cordial greetings of the Colchester Society to the members of the Church gathered in General Assembly. It is a matter of profound regret to us that distance and post-war conditions make it impossible for our Society to be represented at your meetings but spiritually we shall be with you all in your careful considerations for the future welfare of the Church.
     "Having passed through difficult years of war, we earnestly hope that now the Church may march steadfastly forward to the accomplishment of its sole purpose-the establishment of the Kingdom of the Lord upon earth. We in Colchester are separated only by natural space; our aim is the same, and we hope that we may take our part in the work of the whole Church. We look forward, Bishop, to your forthcoming visit to Great Britain, when your inspiring leadership will, we trust, initiate us into a new era of Church uses.
     "Yours very sincerely,
          "MARTIN PRYKE, Pastor."

408

     From Michael Church, London:

"Dear Mr. Odhner:
     "Please convey the affectionate greetings and cordial wishes of the Michael Church Society, London, to the General Assembly now being held in Bryn Athyn.
     "May all your deliberations be crowned with wise counsel, your plans with success, and the spirits of all inspired to further the work of the Church still more in the future,
     "The thoughts of us all here will be with you during this momentous week, for under the leadership of our beloved late Pastor we have come to realize more than ever those spiritual hands of brotherhood which are far above nationality and geography. This Society has weathered the six-year storm, possessing more vitality and enthusiasm than before, eager to consolidate these real gains, and is now looking forward to the visit of Bishop de Charms, under whose enlightened supervisions its plaits for the future will be made,
     "May this Assembly be the means, under Divine Providence, of strengthening us all in the Church and the Church in us all!
     Sincerely yours,
          "A. S. WAINSCOT, Secretary."

     From Hurstville Society, N. S. W., Australia:

"Dear Mr. Odhner:

     "Please convey to the Eighteenth General Assembly this message of greeting from the Hurstville Society. Six years of war brought many changes in conditions, and saw the opening of many fields which could not be occupied fully in existing circumstances, and the emergence of new needs. We rejoice that opportunity has no's been given for members of the Church to take counsel together in regard to the problems that have arisen, to provide for the development of the uses of the Church in the different situation which now prevails, and to meet in a glorious post-war Assembly,
     "Although we cannot be present actually with you, our minds will be turned to Bryn Athyn during the period of your meetings. And it will be our hope that this Assembly, like others in the past, will result us an uplifting and advancement of the interior life of the Church, making it more receptive of the Divine blessings which the Lord wills to bestow through the Heavenly Doctrine, from which the General Church everywhere will derive true and lasting benefits. In this spirit we send you fraternal greetings and most affectionate good wishes.

     "Sincerely yours,
          "W. CAIRNS HENDERSON. Pastor."

     From Tabor Mission, British Guiana:

     "Tabor and its missionary pastor send warmest greetings to the General Assembly. I shall be with you in thought and prayer, especially on Sunday, June 16th, and Wednesday the 19th of June, when the new Bishop's Assistant is being inaugurated into the third degree." (Excerpt from letter of the Rev. Henry Algernon,)

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     From Rio de Janeiro, Brazil, the Rev. Henry Leonardos wrote to the Bishop, speaking of the Church in Rio de Janeiro as still united and strong; its progress, though slow, being definite and sure, He then asks the Lord's blessing on our work,

     From the Conference of the New Church in Australia:

"Dear Bishop de Charms:
     "It is my happy duty to send fraternal greetings from the Conference of the New Church in Australia to 'the Church in Bryn Athyn,' The fact that we unite in worshipping the Lord Jesus Christ binds us into a fraternity, although in many ways we travel apart, That each should be of some help to the other, is the Lord's doing; for it is His will that men of good intent who follow truth look with charitable eyes upon the work of others,
     "We have enjoyed the friendship of the Rev. W. Cairns Henderson in this country, and we have happy recollections of your visit to Australia. It binds us all together when we bear in mind that a humble and contrite heart is an acceptable gift to the Lord, be it offered by the learned or by the simple.
     In this small act of fraternal greeting and remembrance we tender our respects and good wishes to 'the Church in Bryn Athyn,'
     "Yours, in the work of the Church.
          "H. W. HICKMAN."

Perth. W. A., May 15th, 1946,

     From the General Convention of the New Jerusalem:

"To the Assembly of the General Church. Bryn Athyn, Pa.,
"Dear Brethren:
     "I note that your General Assembly will be its session June 15-19. As President of the General Convention, I send you greeting, and every good wish for a session rich in blessing from our Divine-Human Lord.
     "Our Convention and related bodies will be meeting in Kitchener, Ontario, June 17-23, 50 that in part our meetings will be going on simultaneously, The same, we note, is true of the session of the British Conference meeting in Glasgow, May we not hope on good foundations that this unity in time of our meetings can strengthen the influx from heaven into the whole New Church upon earth? I believe it can, and I have confidence that it will, We have the same Source of life, the same Source of light. We have the same purpose in common, namely, to be conjoined with our Lord and to live from Him and serve Him in all things as He would have us do, and as He has revealed for us to do,
     "Therefore, its this thought, that in drawing near to our One Lord, during these days we shall be drawn nearer to one another, and to every other seeking Him.

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I greet you in the love by which the world is to find proof of our discipleship,
     "Fraternally and cordially,
          "EVERETT K. BRAY,
     "President of the General Convention."

     The Secretary of the General Assembly sent the following telegram on June 17th, in response to this message. See Minutes par, 4 and 22.

"Rev. Everett K, Bray. President of the General Convention:

     "The General Assembly of the General Church of the New Jerusalem, meeting in Bryn Athyn, cordially received your message of greetings, and unanimously instructed me to express our reciprocal good wishes for the success of the meetings of the General Convention now being held in Kitchener.
     "Yours in the faith and fellowship of the Lord's New Church,
          "HUGO LJ. ODHNER, Secretary."

     From Rev. Norbert H. Rogers, Durban, Natal:

     "Greetings, best wishes to the Assembly." (Cabled.)

     From the Durban Society, Natal:

     "Durban Society sends fraternal greetings to Assembly." (Cabled.)

     From Kochi, Japan:

     "Many greetings and best wishes to the Assembly.
          "FRED M. Grant."

     From Stockholm, Sweden:

     "From the Stockholm Society: Our thoughts are with you. Hearty greetings Stockholm," (Cabled,)

     From Washington State, to Bishop de Charms:

     "Sorry we are unable to be with you all in person, but in our hearts we are, knowing that the inspiration from the Assembly will benefit the Church all over the world,
     "THE STERLING SMITHS."

     From Waterloo, Ontario:

"Rev. Elmo Acton, Toastmaster:
     "Greetings from 'back-bone' Carmel Church Society to all assembled to celebrate the glorious Nineteenth. Regret entire society was unable to attend. Looking forward to having full details of a very successful post-war Assembly.
     "JOHN AND FRED"

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     From Olivet Church, Toronto:

     "Rt. Rev. George de Charms:

     "The remainder of the Olivet Church in Toronto send affectionate greetings to friends and brethren of the General Assembly at Bryn Athyn After the war for safety, steady work resumes, that into the world may come a peace which the world knows not. In this pledge our hands join yours to raise the loving cup to our glorious Church.
     "ORCHARD, Secretary."

     From Toronto, Ontario:

     "Greetings and all good wishes for the 1946 General Assembly. Kindly convey our congratulations to Bishop Willard Pendleton.
     "JOSEPH AND EDITH KNIGHT."

     From Bennington, Vermont:

"Bishop George de Charms:

     "It seems Providence has removed us from active part in Church uses, but we think with delight of our friends in Assembly, and send joy and felicitations to your meetings in celebration of the greatest of Divine and human events.
     "REV. AND MRS. GILBERT H. SMITH."

     From Durban, Natal:

     "Greetings from Mrs. Elphick, Vida and John; and from Eleanor and Derick Lumsden." (Cable.)

     From Italy, a message sent through Bishop Acton:

     "May power to go forward be given to the General Church and the Academy at Bryn Athyn!
     "LORETA GNOCCHI"

412

REPORTS TO THE GENERAL ASSEMBLY 1946

REPORTS TO THE GENERAL ASSEMBLY Various 1946

     SECRETARY OF THE GENERAL CHURCH.

     Each year your Secretary draws up a statistical report on the adult membership of the General Church. My present remarks are intended do assist in evaluating the meaning of these figures.
     Certainly the Lord's work of salvation, and the uses performed by our organization for the upbuilding of a spiritual church among men, cannot be judged by statistics; for these uses concern the states of human souls and minds. Nor can statistics measure the conjunction of the New Church with the new heavens, or count the seeds of truth and charity that have been spread abroad through the members of the church, That the New Church in its beginnings-before its destined reception among the many, in the Lord's good time-would be confined among a few, we are brought to expect from doctrinal teachings. It is not a church which appeals for its growth to self-interest, or offers shortcuts on the road of salvation, or ignores the real obstacles which must be removed from men's minds before the light of truth can dawn and the work of spiritual charity can become genuine. Nor does it do away with the mental discipline of doctrine to which the intellectual world of today is so averse.
     Primarily the General Church is a unique spiritual society without any geographical limits, a society of spiritual instruction like those found in the other world at the borders of heaven; a society of pioneers which hears the banner of the Divine Revelation of the Lord's Second Advent, and which propagates its common faith in the authority of the Heavenly Doctrine among any who, may affirmatively receive this, its Divine message, and who may be moved to join in the distinctive uses of the church wherein the Lord shall "make all things new." It is natural, therefore, that our increase should be chiefly from our own children, and that our labors should be unostentatious. If the talent and the resources necessary for successful missionary activities should he found, the General Church would certainly enter into such uses more fully. But there are only thirty-four members in our Clergy, and of these only twenty-three are employed in General Church work, some part-time, and only fifteen exclusively. Eight of the thirty-four are engaged in lay uses, and nine partly or wholly in academic work The harvest is indeed plentiful, but the laborers are text. We must pray that the Lord will send forth laborers into His harvest, it was to prepare such laborers that the Academy movement was initiated.
     We have only five societies in the United States with resident pastors, only two in Canada, only six elsewhere. One of the latter, at Rio de Janeiro, while apparently still as active and loyal as ever, has sent in no statistical reports since 1928.

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As the world counts, the General Church is an utterly insignificant body. It is small even in comparison with the two larger sister bodies of the New Church-the General Convention on this continent, and the General Conference in Great Britain. Each of these reports a little over twice our numbers. Thus the General Convention reported for 1944 a total of 5175 members, 77 Societies, and 66 ministers. The General Church membership, last January, stood at 2418 adults, of which 1428 reside in the United States. Within the last six years our net gain was 179, averaging about 30 a year. Our accessions have averaged 72 per year, our deaths 32 per year. Since a special effort is being made to clear our Roll of names which no longer represent an active membership. 39 members have been removed from the Roll during this period.
     Of our 2415 adult members, 1301-or a little more than half-are under the care of resident pastors, and the average attendance at Sunday morning services (which includes non-members and often children) is only 53 per cent. This is a far better average than obtains in the larger societies of the Conference, but leaves much room for improvement. We sincerely hope that church-attendance is not an accurate test of regeneration; nonetheless it is an indication of spiritual devotion, just as a good attendance at doctrinal classes is a sign of a love of spiritual instruction.
     The General Church, since its inception in 1897, has been a growing Church, although the rate of growth was somewhat greater some thirty years ago. Our yearly accession of members is increasing. Being a young church, our losses from deaths have also been increasing, but the curve has now almost reached its statistical norm. In the last six years, the main increase in membership came in the United States, which gained 146, of whom 106 were added to our larger societies, three of which conduct New Church schools. Abroad, the increase was only 30, mainly in the societies at Toronto, Colchester, and Stockholm, Kitchener and Philadelphia show decreases.
     The moral to be drawn from this analysis is, that where numbers are so small, both priests and laymen are, in Providence, called upon to assume greater responsibilities. The spiritual work of the church must go on, for there is nothing to take its place, if the vision of the New Jerusalem is ever to be realized on earth. We need more laborers, and we look to coming generations and new recruits to carry on; but in the meantime it is with us that the privilege and duty of this pioneer work rest

     *     *      *      *

     After the General Assembly in London, 1928, your Secretary was charged with the responsibility of issuing a "CALENDAR OF DAILY READINGS from the Word and the Writings." Such a Calendar has since been issued annually for eighteen years. When questions of policy arose, they have been discussed among the ministers and in the Consistory. The Readings have now covered all the volumes of the Writings, except certain ones, which were intentionally omitted. I am taking this opportunity to state the reasons for the omissions.

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     Because they are unavailable to most of our members, the five volumes of the Spiritual Diary (now our of print) were not taken up in the Readings; also, the very small, but theologically important, treatise called Nine Questions. The latter is now published in the Standard Edition of the "Four Leading Doctrines." Because not available to very many, and because the material is not well adapted to consecutive reading by laymen who are not students, the expositional material which makes up the six volumes of the Apocalypse Explained was not assigned, but only certain doctrinal treatments in the last part of that work. The two posthumous treatises, Concerning the Athanasian Creed and Concerning the Lord, were left out because the text has not been furnished with numbered paragraphs or consistent paging for convenient assignment. The Summaries of the Internal Sense of Prophets wind Psalms was omitted, with the recommendation that it could be used and read in connection with the corresponding assignments from the Old Testament. The posthumous work on Marriage (De Conjugia) was left out because of the intimate character of the subject matter, and because this is treated of in more adapted form in the work on Conjugial Love, Sketch of the Doctrine of the New Church was not assigned because it is a first draft of the Brief Exposition. Justification and Good Works was omitted because it consists only of extracts of Old Church dogmas, as does Brief Exposition, nos. 2-14. Corroborating Passages (Dicta Probantia) was, of course, unadapted for daily readings, as were the Indices to the lost work on "Marriage".
     Except for the above, all the works listed in our Liturgy as containing the doctrine of the New Church have been covered by our "Daily Readings" during 1929-1946.
     We enumerate these exceptions for the benefit of those who have the laudable objective of knowing and reading all of the Writings. The Calendar has this in view, but has had to be accommodated to our general needs and devotional purposes. Experience shows that the "Daily Readings" would be abandoned by most if such a work as the Apocalypse Explained were assigned. Such necessary accommodation should not discourage those who have the time and repose for reading this work with its Divine teachings, No one is thoroughly conversant with the Writings who has not read the Apocalypse Explained, the Spiritual Diary, and other treatises mentioned above.
     At the Joint Council Meetings this January, it was pointed our that a plain for individual reading had been one of the initial uses of the Academy. (N. C. Life, 1946, page 271.) It was decided to continue issuing the Calendar. This year we begin with a new cycle. The True Christian Religion will be completed in August, and we then commence with the "Posthumous Theological Works," vol. i, which opens with several treatises that were written as an appendix or Coronis to the T. C. R. Of one of these treatises-the Initiation to the New Church-Swedenborg states, that "unless this little work be added to the former, the Church cannot be healed." (Inv. 25.) For in fact they emphasize the special teachings concerning the consummation of the old Christian Church, and concerning the distinctiveness and historical position) of the New Church, which the Academy movement has always regarded as essential.

415

     The individual reading of the Writings has always been considered as the vital sign of New Churchmanship which should characterize the General Church. It might be easy to gather multitudes for a brief admiration of some of the truths of the Writings. But the spirit of the Church is gained only by a continual return to the Writings as the "water of life," And it is to symbolize and encourage this that the "Calendar of Daily Readings" is issued,

     Respectfully submitted.
          HUGO LJ. ODHNER,
               Secretary.

     SECRETARY OF THE CORPORATION.

     REPORT OF THE SECRETARY OF

     THE GENERAL CHURCH OF THE NEW JERUSALEM, INCORPORATED.

     This report covers the period from the meeting of the Corporation held on June 29, 1940, to June 14, 1946. Because of the War, there have been no meetings of the Corporation during that period, and the work of the Corporation has been carried on by the Executive Committee elected at the meeting of June 29, 1940.
     Including the organization meeting held on June 29, 1940, there have been twenty-six meetings of the Executive Committee, There was also a joint meeting of the Executive Committee and the Condistory, and a joint meeting of the Executive Committee and the Board of Directors of the Academy.
     The reports of the Treasurer which have been published during the past six years, and that which he will submit to the present Assembly, will give full information as to what the money of the General Church is being used for and where it comes from; and it is these financial activities of the Church which occupy much of the time and attention of the Executive Committee.
     There are, however, some matters considered by the Executive Committee which will not be covered by the Treasurer's Report, and I will mention the more important.
     Amendments to the By-Laws were considered, and the recommended amendments will be presented to the Corporation tomorrow afternoon. A proposal to change the State of incorporation from Illinois to Pennsylvania will also be placed before the Corporation meeting.
     A Pension Committee has also been giving much thought and study to a plan for pensioning General Church ministers and the teachers of the local schools of General Church Societies. There is as yet no final recommendation of the Pension Committee, but Mr. Bostock will give you a good idea of what the Committee is trying to do, and of some of the problems which are involved, when he speaks to you on Tuesday evening,
     The work which the Rev. Harold Cranch is doing in connection with the preparation of Sunday School Courses, and of other material for children who have no regular Church association, was also considered at several of the Executive Committee meetings.

416

     In September of 1949, a Committee was appointed to investigate the adequacy of the salaries of General Church ministers, and this Committee has already made several recommendations, although no final report has as yet been submitted.
     Other subjects which appear frequently in the Minutes are: The South African Mission; presentation of the needs of both the Academy and the General Church to prospective contributors; pastoral visits to isolated societies; and, not among the least, investigation of the possibilities for holding an Assembly in 1944 and 1943, and plans for the present Assembly.
     In my report to the last General Assembly. I reported a total membership of 134. Since the date of that report. 54 next members have joined the Corporation, and 19 members have died. There have been no resignations. There is thus a total increase in membership of 35, the membership as of the date of this report being 169.
     Respectfully submitted.
          EDWARD H. DAVIS,
               Secretary.
     June 14, 1946.

     EDITOR OF "NEW CHURCH LIFE."

     It has been customary to bring this use of the General Church before a General Assembly by the presentation of an editorial report. This custom, however, was not inaugurated until the 9th Assembly, held in the year 1916, thirty years ago, when the Rev. C. The. Odhner offered the first editorial report, which opened with these words:
     "Among the Reports presented to our General Assemblies by the various officers and functionaries, there has never been included a Report from the Editor of the official organ of the General Church. The feeling on the part of the editor has been that each issue of the LIFE is its own monthly report, and he has felt a diffidence in occupying the attention of the Assembly from a fear of displacing more important matters." (NEW CHURCH LIFE, 1916. p. 541.)
     Now while it is a fact that the monthly issues of the magazine are in reality their own report, the custom of presenting a formal report has been maintained from the 10th General Assembly on, and also at the Annual Councils.
     Looking back over the editorial reports that have been made to the last eight Assemblies, and to the Councils, as they have appeared in print, they seem to have discussed the various phases of the use so extensively that, to use the storybook phrase, "little remains to be told,"
     For one thing, they all expressed a keen sense of shortcomings, and voiced a desire to expand and improve the magazine, so that it might provide something in every issue for everyone in the church, old and young. It has always been realized, however, that the New Church is still in the day of small things, that while we are all aware what a church periodical ought to be, and long to see it up to date in every stay, our aspirations cannot always be fulfllled.

417

     Our editors and our ministerial contributors have always had many other duties. The laborers in the church are few, and "one man in his time plays many parts." As time goes on, and our numbers increase, the journal will become self-supporting, and there will be more men to perform the various uses of the church, so that one man can specialize in one use, and thus be able to accomplish things now difficult or impossible. Meanwhile, we must do the best we can to meet the present-day needs of the church, It is helpful to receive suggestions from our readers as to subjects they would like to have presented in our pages.
     The situation at this time was set forth briefly in the report to the Councils last January, published in the April issue, p. 181. It would seem that the circle of readers has been enlarging, judging in part from an increase in the number of subscribers, both within and without the General Church. It must be remembered that the magazine goes, not only to our own members, but also to New Church bookrooms, to a number of public libraries, and to individuals in all parts of the world, and it is impossible to gauge the numbers who read and find the contents of our magazine useful to them. We do hear from the strangest out-of-the-way places; and the indication is that individuals unknown to us have access somehow to copies of the LIFE, and are impressed with the teachings of the General Church as set forth therein. The same is undoubtedly true of the Writings themselves, so widely distributed today.
     The opportunity is taken to express once more the gratitude of the church to the members of the clergy, and to the lay men and women, who have contributed of their writing to our pages.
     The news reports, for which we are indebted to our faithful and diligent correspondents, keep our members informed of what is transpiring month by month in the societies and circles of the General Church, forming a bond among them. The news accounts of these society activities are especially valuable to the isolated members, enabling them to share, as it were, in the life of the church. And the news reports are also of great value as historical records, which fact is appreciated by those who have frequent occasion to look up what has been said and done in the past. Thus our news correspondents are not only writing for the present generation, but also for posterity.
     In the selection of sermons and doctrinal articles for publication, one aim has been to make the journal representative of the active thought of the General Church. It would be more fully so, if those who have not contributed were to do so. While a number of our ministers, for example, have acquired the habit of sending in manuscript regularly, others, it would seem, have formed the habit of not doing so. Our readers would appreciate the opportunity to read what they write.
     In the effort to feature a variety of subjects and authors, month by month, it is a great help to have on hand an abundant supply of material. At times we have felt a great sympathy for the housewife who must set the table for the family three times a day, though she must often contend with scarcities, rationing, and the failure of the huckster to arrive.

418

And she may be obliged to fall back upon canned goods, as an editor must at times reach into the barrel and make use of a manuscript that has long been "aging in the cask."
     It is not uncommon today to pay the subscription to a secular magazine five years in advance; and some of our subscribers, both within and without the General Church, have done just that, giving signal evidence of their confidence in the future of our magazine. The General Church will strive to merit that confidence, not only in the continuance of publication, but also in the quality of the material that is placed before the readers, and in maintaining standards of good taste and sound doctrine.
     Above all, we may feel sure that the journal will remain steadfast in the endeavor to fulfill its chief purpose, which is to proclaim and teach the message of the Lord in His Second Corning, to do this with fidelity to Divine Revelation, and with accuracy and clarity, that the genuine truth may find lodgment in the minds of men, dispersing the confusions and obscurities of false beliefs, and opening the way for the descent of heavenly good into the hearts and minds of all who would have a part in the building of the New Jerusalem.
     Respectfully submitted.
          W. B. CALDWELL.

     TREASURER OF THE GENERAL CHURCH.

     The Report of the General Church Treasury for the Year 194S should have been placed in your hands two or three months ago. I regret that this has nod yet been done, and I apologize for the delay. The omission does not mean that the Treasury has ceased to function. The income and expenditures continue on an increasing scale, and also continue to be fully accounted for.
     Among the items of the 1945 Report are the following:
     The General Fund Contribution Income was $18,400, and was received from 787 individuals. Both the amount contributed and the number contributing are greater than for any previous year, 48Q~ of the Church membership being represented. Percentages for the first five Societies are Pittsburgh 89, Washington 85, Glenview 73, Bryn Athyn 72, and South Chicago 63.
     The South African Mission Contribution Income was $3.550, which amount is greater than for any previous year. It was received from 212 contributors, about the same number as for the two previous years.
     The General Fund Capital was increased by 813.800 as received from fourteen contributors.
     A Bequest of $5,150 to the Orphanage Fund was received from the Estate of Mrs. Elmer Harrold of Youngstown, Ohio, formerly Miss Alice F. Renkenberger, who died October 14th, 1945.
     One other item of the 1945 Report is a message of warm thanks to each of the many who have contributed to the material welfare of the Church. Numerous contributions other than financial are received. These also are of real but unstated value. Their catalog would be lengthy. It is the privilege of and a pleasure for the Treasurer, on behalf of the Church, to extend appreciative thanks to all the donors, both financial and otherwise.

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     CHURCH CONTRIBUTIONS COMMITTEE.

     But it will be useful, if the major portion of this opportunity which is given to me be taken to talk to you about something which deals with the future instead of the past. I wish to speak about the `Church Contributions Committee' proposal.
     This proposal was made last October to a Joint Meeting of the General Church Executive Committee and the Academy Corporation. The Meeting had been called for the purpose by Bishop de Charms. It was attended by twenty- two men-one from Glenview, two from Toronto, five from Pittsburgh, and fourteen from Bryn Athyn. At the end of a lengthy discussion, the Meeting unanimously ad opted a Resolution which reads This Council approves in principle the Treasurers proposal that a Committee be appointed, in the manner suggested by the Treasurer, to educate the members of the General Church as to the financial needs of the General Church, its Societies, and the Academy, and to devise and recommend ways and means of providing adequate financial support of the uses of these bodies."
     In January, at the Council of the Clergy Meetings, Bishop de Charms suggested and recommended to all the active Pastors of the Church that each of them take such steps as he should see fit to have a Church Contributions Committee appointed in his pastorate. This suggestion has been followed by a number of the Pastors and Committees have been formed in a number of Societies.
     The Church Contributions Committee proposal arises out of the way in which our Church is organized.
     The General Church presently comprises a membership of about 2400 persons including a Ministry of about 26 active Priests; about 26 Societies in various stages of development, some having Pastors and some not; 7 Society Schools, larger and smaller, with a total of about 23 Teachers; and the Academy, which is the General Church School, with about 30 Teachers.
     The essential portions of our church activity are organized, partly in the Societies, partly in the General Church, and partly in the Academy. It is these three organizations, which are essential to the establishment, maintenance, and growth of our Church. So far as organizations go, it is these three, taken together, which constitute our Church. Take away one of the three: do not replace it; and our Church rapidly will disintegrate and vanish.
     The three organizations are essential to cur Church, to each other, and to each of us. The three have, in common, a single general use, which is to establish, operate, and build the Church. Each of the three also has its own particular us, which is why we have the three separate and distinct organizations.
     The particular use of the Society is to maintain and enlarge its own establishment in its own locality, and, to this end to educate its children in the primary grates.

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     The particular use of the Academy is to provide education in the higher grades, and to train our Pastors and Teachers of the future.
     The particular use of the General Church is to serve those who are not yet organized into Societies, to increase the number of its Societies, to combine all of them into a unified entity, and thereby to add strength to the whole and to each and every part thereof.
     These are the particular uses of our three Church organizations. They are described with extreme brevity, but, if they are considered carefully, it will be seen how closely they fit together to form the general use of establishing, operating, and building our Church as a whole,
     The Church Contributions Committee proposal is based on the fact that we have these three very closely related but financially independent organizations each of which is essential to our Church, and each of which is completely dependent on, and in need of financial support for, its material welfare. The three organizations are related so closely that basically they are a single organization, with a single aim, performing a single use. They are essential to such an extent that no two could survive without the third. They are so essential that none of us could do without all three, Nevertheless, and for sound reasons, each is financially independent of the others, and should so remain, But up to now there has been no obvious means whereby the financial support of any one of those three organizations could be related to that of the other two. Some relation certainly exists, and an important purpose of the Church Contributions Committee is to help discover what it is, and to give guidance accordingly. The relation is not necessarily the same for any two Societies, or indeed, for any two individuals,
     The Church Contributions Committee proposal is based on the idea that, for the material welfare and growth of our Church, each of its three essential organizations is in need of the greatest possible number of regular contributors; that each of the three is in need of the regular financial support of every individual in the Church. It is based on the idea that each individual give as be is able, according to his own circumstances and as his own judgment and conscience dictate, when he has, in view all the essential uses of the Church, and when he is aware of his own personal responsibility therefor. It is based on the idea that there is some measure of individual responsibility which rests on each and every one of us for the material welfare of our Church. It is based on the fact that the uses of our Church are dependent on the financial support given, not only to one organization, not only to two, but to three.
     Based on these facts and these ideas, the proposed purpose of the Church Contributions Committee is to increase the numbers of those who are regular financial contributors to each of the three organizations-the Society, the General Church, and the Academy. This is a purpose which is not next. It has teen before us a long time. There have been many and varied efforts to accomplish it. But hitherto there has been no Church-wide organized effort with ibis end in view. The Church Contributions Committee is designed to provide that organized effort throughout the Church.

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     The proposal is that each Society and group set up its own Church Contributions Committee, that it do this on its own initiative, in whatever wax it deems best, and when it sees fit. It is proposed that each Society itself determine the personnel of its own Committee and the term for which that personnel serves. It is proposed that the Committee of one Society be autonomous with respect to any and all the Committees of other Societies. And it is proposed as the purpose of each Church Contributions Committee that all the individuals of its Society become regular financial contributors to the Society itself, to the General Church, and to the Academy.
     It is believed that the accomplishing of the purpose is something without which our Church cannot make the necessary progress. It is believed that we cannot expect to accomplish that purpose without some such arrangement as is proposed, whereby, in every locality throughout the Church, there are those who have been given, have accepted, and are undertaking the responsibility of ascertaining that all of the Church, in their own locality, are acquainted with our essential organizations and their relationship, and with the individual responsibility which rests on each of us for the material welfare of our Church.
     The work which is thus proposed for a number of Committees, each operating in its non locality, is work which cannot he done effectively from any distant headquarters. It is work which has to be done by those who belong to and are a part of the locality in which they are working. It is primarily a work of education, and it is needed throughout the Church An essential portion of that education with regard to the needs of the Church is a responsibility of our Clergy. But the great bulk of it is the responsibility of laymen. It is education, which would be welcomed by all newcomers. It is education, which should be given to all our young people as they come to the age when they enter into their Church and other adult responsibilities. This work does not need to be carried on continuously, but it does need to be repeated more or less frequently at suitable times. It is not work which can be completed once and for all.
     Now, as we all very well know, it is not financial contributions, which make the Church. They are not the cause of its establishment, maintenance and growth. In one true sense, no material contribution by itself is of real value to the Church. In that sense, the contribution can be of real value only to the contributor thereof. In a different but also true sense, there is no material contribution, which is not of real value to the Church. It has its own intrinsic value, and it also has another value in broadening the bases on which our Church organizations rest. It is this second value which here is stressed.
     Again, as we all very well know, there are not many of us who can add substantially to the wealth of either the General Church or the Academy. The number who are able to do this is, most fortunately, increasing. The help, which the Academy recently has received for its building program, makes this evident, and is gratifying indeed. But that growing number is still very small. It still does not include the great majority. On the other hand, there are many of us who can and do add substantially to the financial welfare of our Society, and all of us can give our larger or smaller mites to both time General Church and the Academy.

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Each one of us who does this is adding as much as anyone can to the bases of numbers on which those organizations rest, Moreover, mites in large numbers also add substantially to the material welfare of the Church.
     Increasing the numbers of contributors is important to our Church. It is important to all three of our essential Church organizations. No nine should permit himself to be persuaded to the contrary. No one should persuade himself to the contrary. It is true beyond question that, if the General Church now had 1574 regular contributors instead of 787, and if the Academy now had 1574 instead of 457, it would be just about twice or thrice as good, both for our Church as a whole, and also for each of its Societies. In exactly the same way, if each Society in the Church were financially supported by every individual thereof, this would be of solid benefit to our Church as a whole, and also to that Society.
     The foregoing presents the gist of the Church Contributions Committee proposal, and answers some of the questions, which arise. If there are other questions, which the Treasurer of the General Church can answer, he will be pleased to be given the opportunity of answering them.
     It is hoped that the proposal will receive the careful and favorable consideration of every Society and group in the Church. It is hoped that each Society will set up a competent Committee in and for its own locality. Wherever and whenever a Committee is set up, the Treasurer of the General Church will Cooperate therewith to the best of his ability.
     Respectfully submitted,
          HUBERT HYATT,
               Treasurer.

     MILITARY SERVICE COMMITTEE.

     An over-all picture of the work of the General Church Military Service Committee throughout the war has been called for at this time. And the picture will take some time in the drawing.
     This committee was organized in June, 1941, at the request of Bishop de Charms, to minister to the needs and interests of Next Churchmen in military service throughout the world.
     Thirteen Bryn Athyn women have been active all or part of the time, and there have been associates in Durban, Sydney, Colchester, London, Kitchener, Toronto, Pittsburgh, and Glenview. We regret the loss of our faithful Durban associate, Mrs. Phyllis Dorothy Cooke, who passed into the spiritual world on February 1st, 1946. In addition to the official committee, a number of persons have assisted faithfully, although unofficially.
     The purpose of the committee has been to provide church literature for all General Church persons in the armed forces, thereby keeping them in touch with church thought and activities. Moreover, we tried to stress through friendly letters the oneness of the General Church as a spiritual family.

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     In the beginning we had only 50 names on file, but the numbers rose to 466 (427 men and 39 women), stationed all over the world. Maintaining contact with these individuals in a mobile war was a task, but we did what we could to keep in touch with them ourselves and to help boys and girls to contact other societies, and individuals in remote places.
     Our policy with regard to our mailing list which appeared in NEW CHURCH LIFE requires some explanation. It seemed wise to include a few persons not yet baptized who expressed a desire to receive our literature, or who were specifically recommended by a minister. On the other hand, a few expected names do not appear because, after inquiry, no interest was expressed. Also, by specific request, a few Conference men were included.
     Fifteen-or 3 1/3 per cent-of our promising young men lost their lives in the year. We record here our deep sympathy for their loved ones, and we feel certain that these young men who graduated with honors from the school of life are a militant New Church group in the spiritual world. The roll is as follows:

     Lieutenant Richard Alvin Walter, Bryn Athyn.
     Flying Officer Laurence Theodore Izzard, Toronto.
     Sergeant Pilot Ralph Roschman Hill, Kitchener.
     Flying Officer William George Bellinger, Windsor.
     Lieutenant Justin Hugh Davis, Bryn Athyn.
     Sergeant Kenneth von Waldeck Price, Bryn Athyn.
     Flyer Berril Gustaf Liden, Stockholm.
     Ensign Oswald Eugene Asplundh, Glenview.
     Sergeant James Martin Buss, Durban.
     Captain Lyman Stevens Loomis, Zanesville.
     Lieutenant Allen William Kuhl, Kitchener.
     Lieutenant Keith C. Halliday, Glasgow.
     Private Jeremy Leonard, Montclair.
     Sergeant Arthur Leslie Evens, Benton.
     Private First Class Carl Land Hansen, Philadelphia.

     Our list of seriously wounded was small, and we are happy to receive encouraging reports on the progress of these men. All of our prisoners of war returned safely.
     At present we are mailing literature to 100 persons, and we shall not desert this group, still isolated through military requirements.
     NEW CHURCH LIFE and THE SONS OF THE ACADEMY BULLETIN were financed by their respective organizations, and mailed by us to everyone in service. Otherwise the expenses of the committee have been defrayed by direct contributions and the sale of the COMMUNIQUE to civilians, The support of the use on the part of the Church as a whole has been splendid. This is not surprising, hr cause the work has a human appeal Many individuals and groups contributed generously, and the committee is grateful to all of them. Surely, never was $7.500 more easily collected in the Church.
     Anticipating a change of emphasis and need after the war, we laid aside a nest egg, knowing that our own reconversion would be slow.

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Now it appears that we shall close our books in comfortable solvency, and that our last function can be the financing of an Honor Roll to be placed in the choir hall of the Cathedral-the episcopal seat of the General Church.
     The committee endeavored to provide a balanced spiritual diet, and much time was spent in selecting what seemed most suitable for our needs. We tried to mail four publications every month, NEW CHURCH LIFE, two sermons, and the COMMUNIQUE made up the usual schedule; and the BULLETIN was sent as published. In addition, we cut out and mailed the BRYN ATHYN POST to 250 persons who requested it. We did not expect our recipients to read and assimilate everything-but we hoped that out of this heavy dose something of use could be found by everyone.
     In mentioning balance, we wish especially to express our appreciation of the assistance of the Rev. Willard D. Pendleton. Not only has he been our ecclesiastical adviser, but he (with the help of the Rev. Ormond Odhner) instituted the COMMUNIQUE, to further the social side of our work. Moreover, through his editorials in this paper, he answered questions that were asked the committee on moral and spiritual subjects. His appointment in 1945 as Corresponding Pastor to the armed forces was a wise step, and would have proved of increasing value but for the close of the war a few months later.
     As for the COMMUNIQUE, it was definitely the most popular of our publications, and its use was self-evident. (Rev. Ormond Odhner has pointed out the humor in the fact that the only non-religious part of the work was that organized by the clergy. In the opinion of the committee, this illustrates their perspective.)
     So many persons have helped with the COMMUNIQUE that time precludes mentioning them all, but Miss Virginia Smith and Mrs. Leonard E. Gyllenhaal. Jr., must be hailed for their share of the work in this connection. And now, having passed through several stages of development, the COMMUNIQUE has emerged after the war as a young people's journal, full of vigor and promise under the able editorship of Mr. Charles Gyllenhaal.
     In 1944 we undertook (jointly with the Academy Book Room) the publication of a little work entitled The Moral Life-which is a group of doctrinal classes on the moral virtues, delivered in Bryn Athyn by the Rev. Hugo Lj. Odhner in 1933. This project turned out most satisfactorily. The committee financed 500 unbound copies which were sent our boys and girls as a Christmas gift. The Book Room financed 1,000 additional bound copies. Dr. Odhner directed the format, and pleased himself as well as everyone else. The enthusiastic reception of this book on the part of the armed forces, and the reviews in NEW CHURCH LIFE, the NEW PHILOSOPHY, the NEW CHURCH HERALD, and other church periodicals, were most gratifying. More than 500 copies have been sold through the Book Room-Conference being one of our best sources of circulation-and already the Academy has more than realized the money invested in it. In fact, the only disagreement connected with this publication was an emphatic difference of choice on the part of Mr. Hyatt and Dr. Odhner as to suitable color combinations for the binding!

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     In addition to the use of other available literature, the committee published many of what seemed suitable sermons and articles in small pocket-sized folders. These were similar to those used by The Academy War Service Committee during World War I, and had already proved their value.
     There are here lists of 83 of these folders, copies of which may be bought for 10 cents each from Mr. William R. Cooper, agent for the Pastoral Extension Service Committee. A few are sold out, but will be reprinted if the demand is great enough. More than 200 copies have been sold for family. church, and individual use.
     No report of the Military Service Committee would be a complete record without stressing the heroic work of our member in London, Mrs. Wynne Acton. Rev. and Mrs. Acton exemplified in ultimates everything that the General Church wanted to stand for to our boys and girls. Their home was a New Church rendezvous, and they entertained more than one hundred service personnel, providing natural and spiritual food in a sphere of hospitality, under devastating circumstances. Periodically, food parcels were sent by its as a token assistance-these parcels being managed entirely by Mrs. Arthur Wells. But we must also mention the hospitality of other societies,-Hurstville in Australia. Durban in South Africa. and, last but not least, Colchester, where the doors of the church and of our New Church homes were always open to scores of our servicemen.
     The appreciation on the part of the boys and girls, and the affirmative cooperation on the part of those who assisted in various capacities, were heart warming. But, aside from the Chairman there is only one young woman who has worked on the committee from the beginning. It can honestly be said that Miss Lyris Hyatt, in the early days, saved the committee.
     From what has been said, it is obvious that serving on the Military Service Committee has been most pleasant-at least for me-and I shall risk a personal remark. I want to express my gratitude for the privilege of serving on a General Church committee-working with and for many men and women all over the world. The enjoyment and benefit received from these associations embarrassingly outweighs what I was able to give.
     The General Church has tried through this committee to help its young members and potential members during the most devastating war in history. The success of its efforts can be measured only years hence-if at all. And now that the war is over and the distinction between service personnel and civilians is lessened, we are all citizens inching along together again.
     In the sphere of meetings such as these, our affections are stirred, and we strengthen one another in our resolve to love the Church enough to fulfill the responsibility which is ours-namely, to cooperate in the establishment and protection of the Lord's New Church in ourselves and in the world, with all our hearts, rod with all our minds, and with all our strength.
     Respectfully submitted.
          DORIS G. PENDLETON.
               Chairman.

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ACADEMY 1946

ACADEMY Rev. C. E. DOERING 1946

     (At the Eighteenth General Assembly, June 17, 1946.)

     Twenty years ago, the Academy became fully organized to enter into those uses which were to set it apart and make it a distinctive New Church institution,-an institution which looks to the growth of the Church from within, and not from without. Many years had been spent in preparation for this event; but as most of the documents telling of the plans, their hopes and disappointments, are published in the 1926 JOURNAL OF EDUCATION, it is not necessary to repeat what is there said. But I would like to recall the account of the full organization meeting held in Philadelphia on June 19th, 1876, and the declaration of principles then adopted.
     At that time the Philadelphia Centennial was in full swing. The General Convention took advantage of that fact, and held its annual meeting there, from the 9th to the 13th of June. As was customary, the General Convention meetings were preceded by the meetings of the American Conference of Ministers.
     Because of the occasion, and the low railroad fares, a fuller representation of the New Church people was able to attend than normally. The Rev. J. P. Stuart makes the laconic statement in his Diary, June 9th: "The General Convention met-a full house."
     The Conference of Ministers had a visitor from England in the person of Dr. R. L. Tafel, who addressed the gathering and delivered his address on the "Divine Authority of the Writings." Of this, Mr. Stuart says in his Diary, June 1st: "Dr. Tafel spoke for three hours, and he is to continue tomorrow." Then, on June 2d, his Diary reads: "Dr. R. L. Tafel went on with his paper, and gave us another reading of three hours. The Conference was much interested in it."

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     The Conference voted to publish the address, and we now have it in book form,-a valuable contribution to the literature of the Church on that subject, and a fitting introduction for the meetings of Academicians which were to follow the meetings of the General Convention.
     I might say that the meetings to be held in Philadelphia in 1876 had been decided upon in New York the previous year, when seven of the Academicians met and tentatively adopted the name "Academy." Mr. Benade and Mr. Stuart had been using that name in their correspondence since 1859. The group also tentatively stated their object to be "the instruction of ourselves and the New Church, in contradistinction to instructing the world in general." Although these seven appointed a presiding officer and a secretary, the complete organization was deferred until the New Year.
     After the General Convention meetings in 1876, a preliminary meeting was held at the home of Dr. F. E. Boericke on June 16th to plan for complete organization. Mr. Benade was selected to prepare "a declaration of principles of uses and ends of the Academy as its basis of organization, and as the fundamental law of its establishment."
     This Declaration was presented to the full meeting, also held at Dr. Boericke's, on June 19th. The Minutes say that the document was presented by Mr. Benade, was discussed, and after due consideration was adopted and signed. The full text is found in the Chancellor's "Book of Record." The Minutes add: "The Holy Supper was then administered, the Chancellor officiating."
     Their partaking of this Holy Sacrament (in a manner expressing their covenant with the Lord in what they were about to do), bears testimony as to how earnestly and seriously they considered the movement they were undertaking. In fact, the Declaration of Principles is a most serious and solemn document, as you will see, for I shall present it as it is in the Chancellor's Book of Record, in order that all of it may be put into print, and thus become available to all those to whom the report of this Assembly comes. Parts of it have been quoted at different times and on various occasions, but I have never seen the full text in print anywhere.

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The Declaration is as follows:

     Declaration of Principles.

     In the work entitled "The True Christian Religion," written by the Lord through Emanuel Swedenborg. His servant, and containing the Universal Theology of the New Church, foretold by the Lord in Daniel VII: 13, 14: and in Revelation XXI: 1, 2, it is declared:
     That at this day is the last time or end of the Primitive Christian Church, predicted in the Evangelists and in Revelation; that after this very night, in which the preceding Churches have come to their end, follows a morning, which is the Second Coming of the Lord: that this Second Coming of the Lord is in order that the evil may be separated from the good, and those may be saved who have believed, and who do believe, in Him: and that a New Angelic Heaven may be formed from them, and a New Church on Earth, without which no flesh could be saved:
     That this Second Coming of the Lord is not in Person, but in the Word, which is from Him, and is Himself; and that it is effected by means of a man, before whom He has manifested Himself, and whom He has filled with His Spirit to teach the Doctrine of the New Church, by the Word, from Him.
     That the man before whom the Lord has manifested Himself is Emanuel Swedenborg, whom He has sent on this office, having opened the sight of his spirit, let him into the Spiritual World, given him to see the heavens and the hells, and also to speak with angels and spirits; and, that from the first day of his call, this man received not anything which pertains to the doctrine of that Church from any angel, but from the Lord alone, while he read the Word. That this is meant in the Revelation by the New Heavens and the New Earth, and the New Jerusalem descending thence.
     That this New Church is the crown of all the Churches which have hitherto been in the world; which shall worship one visible God, in whom is the invisible God, and thus conjunction of God with man be effected.
     That this Church is to endure for ages of ages, as the bride and wife of the Lamb, as it is written: "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and He will be with them, their God. And the nations that are saved shall walk in His light, and there shall be no night there.

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I, Jesus, have sent mine angel to testify to you these things in the Churches, I am the Root and the Offspring of David, the bright and morning star. The Spirit and the Bride say. Come; and let him that heareth say, Come; and let him that is thirsty come; and whosoever will, let him take the water of life freely. Even so, come; Lord Jesus. Amen." Rev. 21: 3, 4, 5. Rev. 22: 16, 17, 20. T. C. R. 753-790.
In the full and rational acknowledgment of the Lord Jesus Christ, who is Jehovah in His Divine Humanity, of His Second Coming into the world in the revelation of the spiritual sense of the Word, of the spiritual things of Heaven, of Hell, and of the World of Spirits, made through the instrumentality of Emanuel Swedenborg; in the full and rational acknowledgment of the spiritual sense of the Word thus revealed, as the Lord's Divine Doctrine for the New Church and knowing no other law, and no other authority except the Lord Himself in this, His Second Coming; We, who have hereunto subscribed our names, devoutly praying that the Lord's will may be done, as in heaven so on the earth, do hereby covenant together, and constitute ourselves into a body of the Lord's New Church to be styled "The Academy of the New Jerusalem," to the end that, by mutual counsel and assistance, and by united action, we may be the better prepared, and provided in spirit and in life, to see the Lord's will in the interior revelations of His Truth, at this day given, and to do it; to cultivate and promulgate a knowledge of those Divine revelations in their spiritual purity, and to engage in those uses of spiritual charity which have respect primarily to the growth and development of the Spiritual Church.
And of these uses of spiritual charity do we name specifically, as ends proposed by our Union: The instruction and preparation of young men for the Office of the Priesthood; the collection, publication and preservation of the manuscripts and of the original editions of those Writings, which constitute the Second Advent of the Lord; the preparation and publication of works treating more particularly of the spiritual doctrines revealed by the Lord, and having for their end the building up of the Church in an ever more rational and intelligent reception of its Heavenly Truths, and leading to an ever more interior love of the Lord and the neighbor; so that the Lord in His Coming may be received by His own, and the New Jerusalem may be established as His Celestial and Spiritual Kingdom on the earth.

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Wm. H. Benade.
J. R. Hibbard.
N. C. Burnham.
J. P. Stuart.
Sam'l. M. Warren.
R. L. Tafel.
L. H. Tafel.
F. E. Boericke.
David McCandless.
Jno. Pitcairn Jr.
Walter C. Childs.
Frank Ballou.

Philadelphia, June 19, 1876.

     We see that this "Declaration of Principles" expresses an acceptance by the founders of the Academy that the Writings are the Lord's Word to His New Church, and their attitude of loyalty and obedience to what is there revealed. They saw that the truths of the Writings alone could establish the Church in the hearts of men, that those Writings alone are to be the Divine law of the Church, and that what they teach must be done. No man-made law or constitution could be the law of the Church to them.
     This was something new in the Church. Hitherto very little besides the genuine doctrine of the Word had been preached, although, from the beginning of the Church, individuals here and there had seen that the Writings are the Lord in His Second Coming: but there had been no concerted move to establish this. They were too busy defending themselves from attacks, both from without and from within, and establishing the genuine doctrine of Christianity. Besides there was always opposition to any such movement, for there were many in the Church who held the idea that the New Church was simply a revival of the Old.
     Also, the ruling powers in the Church organizations seemed to be opposed to any distinctive New Church development. They were solicitous of acquiring large numbers from the Old Church, and content to teach only the general doctrines of Christianity, but not the distinctive doctrines of the New, seemingly for fear they would offend.

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     But now the Doctrines which are distinctive to the New Church were to be proclaimed to the Church by a body of men organized for this purpose alone. And the modes of doing this were the press, the instruction and preparation of young men for the ministry and New Church education in all its forms. (This last purpose was added in the Charter.)
     All the uses enumerated in the Declaration of Principles and in the Charter have been carried on. The Theological School is established: education in its various forms is going on in the General Church and the Academy; the manuscripts of the Writings and philosophical works are preserved, either in photolithograph, phototype, or photostat copies: studies treating more particularly of the spiritual doctrines contained in the Writings have been published in WORDS FOR THE NEW CHURCH, NEW CHURCH LIFE, the JOURNAL of EDUCATION, and other works.
     But, most important of all, was the spirit of loyalty to revealed truth which they had, and which was the dominant factor in teaching the truth and in teaching from the truth, that is, in an attitude of submitting all knowledge to the test of Divine Revelation. We see this attitude exhibited in the first work published. In the Prologue to the WORDS FOR THE NEW CHURCH we read:

     "The Heavenly Doctrines as unfolded in the Writings of Swedenborg we joyously take as our guide in conducting this serial. Indeed, as we come unto a more searching culture of the Writings, we discover more and more the vastness of their scope. They find us everywhere. And these Doctrines, being themselves Divine, are the measure of all things. They are the tabernacle of God with men-The Lord Himself in His Advent making all things new. What were therefore can we have? What more than these grand disclosures which are the final analysis of all that has respect to God, and to man, and to the relation between the two. . .
     "Divine Revelation throws light upon science, answering its questions and solving its mysteries; and to these earnest workers and experimenters, the scientists, we owe a duty, for we have a blessing in store for them.
     "In all that concerns the Church, Divine Revelation is the formulary of faith and the basis of action, and not preconceived opinion, self-will, or the conceits of self-intelligence. In the end we must all come to the Writings of the Church,-the Divine Doctrines that are given by the Lord through the Word, in the Heavenly Doctrines of the New Jerusalem."

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     This manifests their spirit of loyalty to revealed truth. And as we read and study the articles contained in the various numbers of the serial, WORDS FOR THE NEW CHURCH we cannot fail to see that they carried out their purpose. Doctrine, History, Science,-everything touched upon was submitted to the light of revealed truth.
     We see the same spirit of loyalty in Benade's Conversations on Education, in the application of the Doctrines to education, so that he began something new in the world. He saw that, if the New Church is to be established, preparation for its establishment must be in the homes and schools, preparing minds that will receive the truths of the Writings. Note how the work begins. "The Lord alone is the Educator. Man is the subject of education; and truths and goods are the objects that are to be presented to the child, that the mind may be built into the form of heaven,-the end for which he is created; and that the Lord, to accomplish His end, operates both from within and from without, using parents and teachers as his instruments." In this, and more that Mr. Benade drew from the Writings, he laid the groundwork for whatever has been done since in developing New Church education.
     But the Academy was not established without a struggle, nor without a courage that was derived from the conviction that the Lord alone can build the Church with those who will remain steadfast to His Revealed Truth. Every one of the principles that are now known as "Academy principles" was challenged by men in Convention; but they were defended from the Doctrines with the loyalty and devotion of a generation which has now passed away. And the fruits of their work are not only the heritage, which we now enjoy, but also the base from which future progress must be made. Truly, "other men have labored," and we have "entered into their labors."
     But spiritual growth is not static. Further progress must be made, if we are to retain the heritage which has been handed down to us-progress in a deeper understanding of the Revelation, progress in learning to evaluate the many newly discovered facts of science in the light of that Revelation "which is the measure of all things." Also, we need to learn how to make use of the many observations of child nature and behavior, and evaluate them by the revealed truth, so that the accommodation of the truth to all the phases of education may become more effective.

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This must begin in infancy; for we have the teaching that the operation of the Divine Providence in saving man begins then. And so our cooperation with Him begins then too.
     In the beginning of the Academy, the uses I have mentioned were carried on with a fervor, zeal and conviction that stirred the hearts of men. Perhaps we would now call their actions extreme, but what they accomplished was remarkable in its results. Our present General Church is the fruit of their labors.
     It is now seventy years since this work was begun. And, looking back over the years, we can see that their vision of education was correct-that the growth of the Church lies, not primarily in missionary work, but in the "instruction of ourselves and the New Church," specifically in the educating of our children, and in the development of an education that will open the mind to receive the Revelation given to establish the Church. For a New Revelation-a new Religion-to become established, must develop an education that will so prepare the minds of the children that they will receive affirmatively the truths of the New Revelation.
     The development of this education is a perpetual problem with all the Church. While progress has been made, we are still in the beginnings of the development of a distinctive New Church education in our schools and in our homes. That there is room for improvement and development is manifest from the fact that we are not one hundred per cent successful. Some of our children do not remain in the Church, although the percentage of the loss of those from New Church homes who have attended our schools is less than with the rest of the New Church. The loss, however, is great enough to cause serious concern to ministers, teachers, and parents.
     The teachers are working on this problem of perfecting a distinctive New Church education in every department of our schools. This is why the Academy has been organized into departments. The ministers are continually teaching and preaching the Doctrines. I mention parents among those who must use New Church education, because all parents are teachers; and the work in education they do before the school age is basic to what is to follow. What is done in the first seven years of the child's life has its influence upon all its future. The old adage, "As the twig is bent, so the tree will grow," is applicable.

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     That is why Bishop Benade, in his lectures published as Conversations on Education, stressed the teachings of the Doctrines on this subject; and his classes were not only attended by the students of the Academy, but also by the young married people of the Philadelphia Society. For the same reasons, Bishop de Charms has given his lectures on the "Growth of the Mind" as an Extension Course, which may be attended by others than those who are regular students of the Academy.
     I should like to stress the need of correct pre-school training, for I have been distressed by some experiences I have had in recent years. In one of my classes, the subject under consideration was the teaching that man is a spirit, and that, as a spirit, he is in contact with good and evil spirits; that his good affections are inspired by good spirits, and that his evil affections are aroused by evil spirits. I called attention to the importance of our recognizing this, to the end that we may welcome those spirits who are good, and shun those who are evil. But one member of the class spoke up, and said. "You don't expect us to believe that, do you?" I wonder if he, in his early childhood, had had impressed upon him the fact that, when he was naughty, he had given in to evil spirits; and, if obedience had been enforced, whether he would not have had a different attitude. My observation is that little children accept this teaching without question, for they are in the sphere of heaven; just as they accept as a fact the teaching of the Word "that the kingdom of God is within you."
     Another experience was with some who held that they did not have to do that which they did not want to do. They recognized no authority but their own will. This had been adopted by them as a principle; at least they said so. And yet it is the very opposite of the teaching of the Writings, which is, that the whole burden of education yet, of regeneration, for which education is preparatory, is to learn to love that which we do not love, and to do that which we do not want to do. We are not now born into the love of the Lord and love toward the neighbor, as the Most Ancients were before the Fall, who developed by influx and perception; but we are now born into the loves of self and the world, and these loves must be changed by instruction and education; otherwise we shall spiritually perish.

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     These instances of the expressions of our young people make me wonder whether we are teaching the intimate relations of the two worlds as was done in the earlier days of the Academy, and whether we are insisting upon obedience to authority as they did. Perhaps they carried the practice of obedience to extremes, so that there was a legitimate reaction: but such reaction should not go so far that the child does only what it wants to do, and knows not what obedience is.
     The doctrine of education which has had much influence in our country-namely, that the child's self-expression should not be curbed-may be unconsciously affecting our parents.
     Those educators who advocate the Progressive Doctrines of Education, which hold that the child is inherently good, and that its self-expression should not be curbed, lest an inferiority complex be developed, will probably scoff at what the Writings say about obedience, and about the effect which obedience has on the proper growth of the mind. For proper discipline, and the enforcement of obedience from a principle of religion, if wisely administered, will not close the mind, nor cause an inferiority complex, but, on the contrary, actually it will be the first means of opening the mind to receive the instruction by which a genuine rational may he formed, and be the first step in the formation of a conscience.
     The Writings tell us "that the province of the ear is the axis of heaven, because the ear corresponds to obedience from perception," because the whole of heaven revolves around the perception of doing the will of God. (A. E. 14.) Now, because obedience is the axis of heaven, it opens the way to all the blessedness and happiness of heaven; and this is the reason why obedience is insisted upon in the Ten Commandments, and throughout the Old and New Testaments and the Writings. And so the Lord said to the lawyer, "This do, and thou shalt live." (Luke x: 28.) There is no life without obedience to the truth-willing obedience in heaven, and enforced obedience in hell. For it is of Divine order that the laws of His order must be obeyed.
     With the child, obedience places its mind in a right attitude to heaven and to the Lord in heaven, and allows the Lord to open its mind to heaven. Children, moreover, although born with tendencies to evil, are nevertheless endowed with a disposition that they may be corrected.

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The teaching is that, although born with hereditary tendencies to evil, nevertheless, "that the thoughts and actions may not follow, it is of the Divine Providence that depraved inclinations may be corrected, and that a faculty for this is also implanted, from which faculty comes the effectiveness of the correction of morals by parents and masters, and afterwards by themselves when they act from their own judgment." (C. L. 202.)
     Every General Church parent desires the correction of the evils of his child. He knows that, unless the self-will is restrained, the child is unhappy. He knows that the real good of the child is advanced when the selfishness, and the outbursts of anger and revenge, are brought under control. It has been my observation that, although parents know and desire this, yet they often have a sense of frustration; for they do not know how best to meet the occasion. This raises the question as to whether more cannot be done to enable the parents the better to meet their problems.
     It has been said more than once that the General Church must be a reading church. It has almost become a slogan. But should there not be added that the General Church must become an educative church, and this not only for the sake of the children, but also for the parents themselves? I have in mind the teaching in Conjugial Love where, discussing the conjunction of souls and minds through marriage, it says: "The duties above all others (praeprimis) by which women conjoin themselves to their husbands are the education of little children of both sexes." (C. L. 174.) In no. 176, it is added: "The primary things (primaria) which confederate, consociate, and gather into one the souls and lives of two consorts are the common care of the education of their children, in relation to which the duties of the husbands and the duties of the wives are distinct and at the same time conjoin themselves."
     Now, because the use of the right education of their children is primary in drawing together the minds of consorts, and because the entering into a use requires proper preparation for it, may we not enter more fully into the vision of the founders, and have the young people of the church receive the instruction in the principles and philosophy of New Church education which the Academy is now offering to the Church? And should we not also provide the means by which the parents may be taught how to educate their children, so that they will grow up with a willing and affirmative attitude towards receiving instruction in the truths of our Revelation, that the Academy may more adequately fulfill its use, and become more and more the instrument in preparing minds for the reception of the descent of the New Church on the earth?

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NINETEENTH OF JUNE BANQUET 1946

NINETEENTH OF JUNE BANQUET HUGO LJ. ODHNER 1946

     The Assembly Banquet on June 19th was attended by 1050 persons, seated in the Assembly Hall and Gymnasium, which were mined into one. A beautiful souvenir program, with a color reproduction of the Cathedral buildings over a text from T. C. R. 787, and a message from the Bishop, was provided for each guest by Mr. Raymond Pitcairn. The Toastmaster, the Rev. Elmo C. Acton, and the speakers addressed the gathering from a microphone on the central stage.
     At 8:30 p.m., after a tasteful dinner, the Toastmaster opened the formal program with a toast to the Church, and the audience joined in the singing of "Our Glorious Church." He then referred to the statement in True Christian Religion, no. 791, about the sending forth of the twelve apostles into the spiritual world on the 19th day of June, 1770; and said that this Assembly, which had opened with the inspiring address by the Bishop concerning the New Church, internal and external, was now closing with a celebration of the beginning of the New Church in the spiritual world. He concluded:

     "We who are gathered here have dedicated our lives to the service of the ford's New Church. We have had a vision of the Divine use of the Church,-a use, not to ourselves alone, but to the whole of mankind. We believe that the greatest service of charity we can perform is to be loyal and faithful to the General Church of the New Jerusalem-a body organized according to the Heavenly Doctrine, a body which those here gathered believe to be that in and through which they can best perform the duties which look to the establishment of the Lord's kingdom on earth.
     "We love this Church, and we love all those who seek to further its up building. From this common love we feel an inward delight in being together. It is good to be here, and ft is right that we should rejoice in each other's company. By his presence each one contributes to the general sphere, and from this general sphere each draws that which is needful to strengthen and conjoin him in the belief that without the Lord's New Church there is no salvation.

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     "This is a vision so grand and glorious that, when it is once seen, none of us can allow any personal considerations, however grievous they might seem, to interfere with the uses of the Church. For how can one who has seen the vision of the Divine use of the Church allow his puny ambitions, or his petty interests, to retard its growth within his group, his society, or the Church as a whole?
     "This Assembly has been filled with an interior and deep-felt thankfulness to the Lord for the victory that has made it possible. We feel this gratitude too profoundly to speak of it openly. But it underlies and qualifies all our thoughts and affections. In humility we acknowledge that victory to be the Lord's; and are come here to give glory to Him. By our effort in coming here we also acknowledge that we need one another. We do not pretend to be 'masters of our fate and captains of our soul.' We need to be led and guided by the Lord through the Word of His Second Coming, and we need the encouragement and help to be derived from our mutual association. The friendly handclasp and the cheerful smile betoken without words our willingness to help and be helped.
     "As long as the spirit of this Assembly is present, we need not fear for the continued growth of our glorious Church; for it assures the presence of the Lord among us to build and establish His Church in the world, that the Lord God Jesus Christ may reign."

     There was then the reading of Messages from the Carmel Church in Kitchener and the Olivet Church in Toronto: also from Mr. and Mrs. Joe Knight (Toronto), the Rev. and Mrs. Gilbert H. Smith (Vermont), Mrs. F. W. Elphick (Durban. Natal), and Miss Loreta Gnocchi (Italy). (See pages 410, 411.)
     The first speaker was the Rev. Frederick W. Elphick, of Durban, South Africa, who gave the following address:

     THE GENERAL CHURCH.

     Our Church is called "General" because it is based upon the revealed principle that the Church in and among men is a higher neighbor than any particular race or nationality. And we meet and rejoice together because we have the common faith in the revealed Doctrines of the New Church, as they are written and as they are Divinely given. All this is for the end and purpose that there may be amendment of life in this world, and thus eternal salvation in the life hereafter.
     The General Church is an organization of the New Church among other organizations; and so our first loyalty is to the New Church as it is revealed in the Heavenly Doctrines. For this Doctrine is from heaven, from the Lord; it is not of and from man. This Doctrine which is from heaven gives to men and women a new vision of the Lord, a new vision of the Scriptures, a new vision of Life, and a new vision of Faith-a vision which should expand and deepen in the individual as the years go by, a vision which should expand and deepen as generations of men enter the New Heaven.

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This vision of the Church is the theme of our refrain "Our Glorious Church."
     Clearly, then, the New Church as it is revealed in the Writings is one thins; an organization of the New Church is another thing. Yet these two factors are related, one to the other. The New Church as it is revealed in the Writings; however, never divides. It is a new "dispensation," bearing within it a harmony of truth and a blending of good, which, when received by men and women, as if of themselves, leads to the vision of the Church, its doctrine and its life.
     But it so happens in human history that all organizations of the Church- groups of people living in different land, in different times, even in different ages-meet together and study these Doctrines in various ways, and with varying applications to the needs of their times. Hence there is the "Convention' group in this country, the "Conference" group in England, with the Australian group affiliating. Then "The Academy" and the "General Church" stand in an international sphere, recognizing the principle that the Church, itself, is above all nationality. But these groups-as is the witness of history-can alter, change, and even divide. Not so the New Church itself, as seen by the Lord. Indeed, all who are baptized into the faith of the New Church, by the instrumentality of any of the groups we have mentioned, are yet free to leave and join whatever organization they like, which, in their minds, best suits the needs for the growth of the Church, both in themselves and in others.
     Theoretically, doctrinally, all this is clear and straightforward. But to apply the theory, the doctrine, is not always so easy. For groups of people even of one organization-can easily allow their own local conditions and everyday environment to sway them from the broader and more universal uses of the Church. It is for this very reason that the institution of Assemblies-District and General-became established as a part of the function of the organized body called "The General Church.'
     A "General Assembly" is to help us all realize the more our international character, based upon the revealed principle that the Church is a higher and more universal neighbor than any particular country. And we hope the point will be seen when it is said that the General Church is not Bryn Athyn Bryn Athyn is not the General Church. That Bryn Athyn is the headquarters of the General Church is quite another matter. For if we, in the disposings of Providence, use the spectacles of the United States all the time or if we use British. Australian, Canadian Continental or South African spectacles all the time, we will not fulfill our function as an international organization. And so, at this Assembly, we rejoice that our visions may be adjusted and corrected for the days of the coming reconstruction, and ever keep before us the aspect which is provided by universal Divine Revelation.
     So much for our Church, at this time, as an international body. Now there is, in my opinion, a new lesson tar us to learn, as a result of recent and past experiences in our own organization. I refer to the teaching that "differences of doctrine do not divide where there is charity." This, indeed, is not the occasions for a dissertation of doctrine.

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But the more I study the Writings of the Church we love, and the more I review the history of how those Writings have been received by men and women in different countries and in different organizations, the more do I feel the need for a better, higher, wider, yet at the same time distinctive view; and this with charity at heart and a more charitable attitude toward the problems which will come to all men of New Church faith in the future.
     For all students and readers of the Writings know that, as a rule, difficult, occult, theological subjects which entrance the human craving to know-all such studies in and from the light of the Heavenly Doctrines can be enhanced. Even in the study of the Doctrines themselves, one set of passages will lead the mind in one direction, another set of passages in another. While a third set (of an intermediate character) will often offer a solution. This solution, however, is not found all at once, in a day, or even within a few years. And we should he mindful of this characteristic of the Heavenly Doctrine. When intellectual difficulties beset our minds, let those difficulties rest therein, and let us, with patience, rely upon the conceptions already gained and established. Travel slowly, yet with progress. Such a rule, it seems to me, applies to the collective mind of the Church. For it is of high importance that men and women pull together on the acceptance of revealed and general principles. There is so much to do in the up building of the New Church in hearts and minds!-natural uses and spiritual uses, things of the external as well as of the internal! And we have ever to see to it that the objective, pleasurable, alluring activities of the Church, which form its external, do not become so dominant that the love and affection of truth becomes of secondary or tertiary importance.
     In using such international spectacles, I make an appeal. Truly it is a personal appeal; for others may be of a different opinion. Even as we have, for the last six years been fighting for freedom on the natural and spiritual planes,-for freedom of religion, freedom of speech, freedom of writing,-I make the appeal that all our ministers, both those present this evening and those who are absent, as also those who have recently been with us, but have now left, think again, and remember the idea that differences of doctrine do not divide where there is charity. And not only our ministers, but our leading laymen, our scientists, our philosophers. Our school teachers-the intelligentsia of every society-let us all, with humility, make the effort to avoid, as far as is humanly possible, continued division. In unity there is variety. In unity there is strength. A clash of doctrine should not be considered as a calamity, but there should be perception to see that it is indeed an opportunity. Without order, however, we cannot have freedom.
     The General Church, with its sister organizations, is striving for the same end, namely, the establishment of the New Church among men. It was necessary that that New Church should first be established in the spiritual world. When the Lord called together His disciples who had followed Him on earth, and sent them forth through that world to teach the gospel that the Lord God Jesus Christ doth reign.

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     The women of the College then sang a song composed by Mrs. Anne Lindsay York to words by Mr. David R. Simons.
     The second speaker, the Ret. Harold Cranch, of Sharon Church, Chicago, referred to the sermon delivered by the Rev. Gustaf Baeckstrom at the service in the morning, and then gave the following address:

     OUR RELATIONSHIP WITH OTHER ORGANIZATIONS OF THE NEW CHURCH.

     The General Church is one of several New Church organizations. This is the fact; and whether we seek any relationship with others or not, we are in some relationship now. Whether we are friendly or hostile, whether we wish to cooperate with them or ignore them, or even condemn them, is entirely up to us. But spiritually we are neighbors. That relationship cannot he denied. We must decide whether we are to be a good neighbor or not. It would be foolish to maintain ill will, and wise to seek a basis for friendship and cooperation.
     Is there any basis for cooperation? Spiritually I think there is. We are told that the two great essentials of the New Church are: to acknowledge the Lord Jesus Christ as the one God of heaven and earth, and to shun evils as sins against Him. (A. R. 491, et seq.) Which of us would dare to make a spiritual condemnation of anyone who accepts these things, even if we strongly oppose his doctrinal position? We cannot say that he is not of the New Church, when he accepts the two essentials, which make that Church.
     And so the basis for cooperation is there. Common sense tells us that all professing New Churchmen worship the Lord, and that they acknowledge that sins are to be shunned. We may think their doctrine is mistaken, even that it seems to deny the essential worship of the Lord. But common sense will not let us admit this to be a reality. We know that if this is the appearance, it is appearance only. Any man who reads the Writings, and loves them, cannot deny these two essentials of the Church. And so we do have a basis or ground for cooperation.
     Or let us look at this from the merely practical standpoint. We can hide our heads in the sand, and not see it, but the fact is that we are enjoying a real cooperation now. To deny that we want and need the cooperation of other bodies of the New Church is to act like a small boy who, after a scolding, sulks and says he doesn't like his mother any more, and doesn't want her to do anything for him. Yet, at dinnertime, he rushes enthusiastically to eat mama's cooking.
     And so, what are the facts? We study the Writings. They are published from funds raised by the Convention-by a Convention publishing house,-and translated, for the most part, lay Convention ministers. We often refer to the Concordance, published by the English Conference. We gain new members who first learned of the Church through pamphlets distributed by the New Church Press or the Convention or the Conference.

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Or who heard the radio missionary talks of the Convention? Or who, by chance, found a book of the Writings, which was possible because they have been so widely distributed by the Swedenborg Foundation? Our students refer to reproductions of the original manuscripts, made available by a cooperative effort of the Convention and the General Church. And the thought of the Church is stimulated to ever deeper searching for the truth by the constant challenge of interpretations of the Writings somewhat different from our own.
     Is there, then, a need for cooperation? Most certainly-if the manuscripts from which the Writings are translated, and some of the translators, and the publishing houses, and the publishing funds, and the distributing agencies, are all dominated by other bodies. If the Writings we study come from them; if the Concordance, which is of such a valuable assistance, comes from them and if the greatest part of the introductory work is done by them; it should be self-evident that the cooperation is real and vital on their part, and that if we do not do our part, we will be like the sulking child who says he wants nothing, and yet takes all that is prepared.
     Our purposeful cooperation at the present time is almost at a standstill. Yet this should not be. Our relationship must take its form on the plane of mutual uses, and a cooperation in general uses for all mankind.
     We have viewed the uses performed for us and for themselves by the Conference and the Convention. We know the benefits we receive from them. These arise because they are faithful to their ruling use of evangelization.
     But what, in particular, have we to give them? Whatever we give must be from our use, which is primarily education. In the declaration of the purpose of the Academy, as read by Dr. Doering early in this Assembly, we were to become the educational arm of the Church as a whole, while that Church was dedicated to evangelizing the world. The use to ourselves is educating mar children, and continuing this education as adults. To the Church as a whole that use is performed to some degree by the publication and dissemination of our studies when they meet a real need. Such a performance of our use were the books of the Rev. C. Theo Odhner,-The Golden Age, the Correspondences of Canaan, and similar works. Such also is the more recent work of Bishop de Charms-The Growth of the Mind. And the latest contribution-one which has won us many friends and wide respect-is Dr. Hugo Odhner's book, The Moral Life. But we might well develop our uses in this field even more, answering special needs of the Church.
     Have we gained anything from, or have we anything to contribute to, the New Organization? It has inspired a keener understanding of the doctrine of the Word. It has led to such extremely valuable works as Bishop Acton's study in The Crown of Revelations, Because it is a Church searching for real spiritual insight, it will be a constant intellectual challenge, and, if we are wise, may well stimulate our growth and maturity.
     The uses, which these organizations may jointly perform for all mankind, are not many, but they are vitally important. All who read the New Revelation, as such, form the basis for the conjunction of heaven and earth, which is essential to the life and salvation of all men.

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We all, to some extent, introduce our truths to others. We can unite in supporting the uses of publication. And it would be extremely valuable if we could display a united front to the world in these efforts. We could advertise all our Churches, listing them under the titles of their general organizations.
     But the most valuable use performed by the many distinct organizations is the preservation of the freedom that is vital to a living church. Years ago, Bishop W. F. Pendleton saw this clearly. In an address on the subject of "Unity in the New Church," he concluded with these words:
     "A great use to be accomplished by variety in organization is to be found in the freedom of choice it gives to the individual. For, as we have seen, men do not think alike as to the application of doctrine to use, which suggests at once the need and importance of free choice. This can hardly be provided for with any effectiveness in or by one organization alone but it may be provided for by several, each organized under a particular view of doctrine and use.
     "It is unreasonable to expect that all the variety of views and opinions that exist and will continue to exist in the New Church can have full and free operation in a single organized body. Against this expectation we have arrayed the doctrine of the church and all human experience. It is a question that it is impossible for us in our own body even to consider-the union of all in one organization. We shall never again subject our uses to the danger of hostile legislation nor are we willing to place ourselves in a position to disturb or hinder others in any work they may wish to do. In any arrangement that might be entered into, we must continue to exercise the same freedom, which we now possess. We can continue to do this, and yet send delegates, and perhaps retorts at our work, to a most general holy performing uses which are in common. In such a body we could contribute our portion to the peace and good will of the church, and make common cause with other bodies in the evangel to the Christian world of the Second Coming of the Lord. May the Lard in His good Providence lead to this desirable event
     The greatest obstacle to cooperation among these organizations I believe to be a deep-seated and unworthy fear that some members might be lost to rival organizations. But this fear must he shunned. The greatest love of heaven is the preservation of the freedom of others. Let this he so in the Church on earth also. Our Church cannot be strengthened by holding our members because they are ignorant of other doctrinal positions. We do not want to hold someone in our ranks who would spiritually be more at home, and more useful to the New Church, in another organization. Nor do we wish others to be kept from us because they are ignorant of our existence.
     We must deal charitably. If there is genuine charity, separate organization does not matter. General unity would then prevail, as it did in the Ancient Church. But by this rule of charity we do not mean sloppy sentiment, or weak compromise. Genuine charity is cooperation and encouragement of the neighbors use. It is neither weak nor dominating. But it militantly opposes all that is destructive of one's own use, and that of others. And it encourages every means of the growth of existing uses, and the development of new ones. It is also the practical form of the heavenly love of preserving the freedom of others.

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     Our church, in our confirmation service, recognizes the need for this form of charity, and its protection of individual freedom. There we are taught from the Arcana Celestia that the doctrine of the church is not true because the leaders of the church have said so, and their followers have confirmed it, but every man must go to the Word, and see if it is true. (A. C. 6047.)
     We are members of the General Church because, after such study, we believe it to be the organization most nearly in harmony with all the teachings of the new Word. We need fear no other organization as long as we are willing to follow the truth for its own sake, and for the sake of the church on earth. In the genuine love of truth, and the practice of true charity, we can seek cooperation and friendship with all organizations of the New Church on the basis of the performance of use, and this without the loss of our essential freedom, or fear of compromising our distinctive doctrines.

     The Toastmaster: "Today is not only the 176th birthday of the New Church, but it is also the 70th anniversary of the Academy of the New Church. I propose a toast to the Academy, and to those Founders whose vision and courage have made this gathering possible."
     Having honored this toast, the audience joined in singing "Alma Mater" and "Our Own Academy."
     The next speaker was Professor Eldric S. Klein, who spoke as follows:

     THE GENERAL CHURCH AND THE ACADEMY.

     The Toastmaster expressed the hope that the treatment of the topic that has been assigned to me would include a consideration of the questions: "What is the use of Academy education to the Church?" and "Are present trends of educational practice favorable or not?"
     Dr. Doering's excellent address on Monday did not leave much to be said on the first question; and a consideration of the second question has value, at this time, only in relation to the first.
     However, it is appropriate on the 19th of June to reconsider the work of the Academy, seeing that this is not only the anniversary of the sending forth of the disciples in the spiritual world, but also the anniversary of the organization of the Academy in 1376.
     In considering the work of the Academy in its relation to the contemporary world, it is especially important to keep in mind what the Academy is attempting to do. There is an old saving about a certain type of man, that if you should give him a chair and an orange, he would try to eat the chair and sit on the orange, and then blame fate for his inevitable frustration.

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Let us try to avoid misunderstandings about the function of our school, and the sense of frustration which so frequently follows misunderstanding.
     All New Church parents will, upon reflection, recollect the baptism of their children, and the solemn covenant which they made with the Lord on behalf of each child "to renounce for him the ways of the world, and to keep for him the commandments of God, until he become of age, when he shall, of his own free will, take upon himself to follow the Lord in keeping the precepts of His Word"; and further, the words addressed to the parents, "In the Divine Providence of the Lord this child was born into the world, and is committed to your care, that by life in the world he may be prepared for life in heaven, and it is given you to cooperate with the Lord to this end, Seek therefore for the light and knowledge to guide you in the performance of your part in this work. Lead the child to acknowledge the Lord Jesus Christ as his God and Father, Cause him to be instructed in the Holy Scripture, and in the Heavenly Doctrine of the New Jerusalem, that he may be prepared for regeneration. In this way you will promote his happiness in this life, and his eternal welfare in the world to come."
     All parents of New Church children have assumed this responsibility; and a simple definition of the work of the Academy is, that it exists to assist parents in fulfilling their covenant with the Lord, to furnish the child the opportunity to obtain the knowledges, affections, and skills that are essential to the formation of his rational mind and necessary to his salvation, and this in fuller measure than the parent, unaided, could provide.
     The Academy's educational program rests upon the assumption that the basis for this undertaking, which it shares with the parents, has been begun by the parents And, as evidence of this assumption, we note that no child is admitted to the Academy Schools who has not been baptized into the New Church. Thus the Academy regards spiritual and eternal ends in the work, which it does in cooperation with the parents. If either New Church parents or the Academy cease to regard these ends primarily, the Academy will have lost the real justification for its existence.
     But in the contemporary world the validity of spiritual objectives is rarely acknowledged as a determining element in educational policy. Even a century ago the philosophy of education was influenced largely by religious beliefs; but now science has taken the place of religion in that philosophy. The consequence is, that the most vital questions in educational policy are unanswered, or are not even asked. For science, which is concerned with linking together only measurable and observable data, rigorously excludes from consideration questions, which cannot be solved in terms of measurement and observation.
     As Maritain puts it, "The purely scientific idea of man can provide us with invaluable and ever-growing information concerning the means and tools of education, but by itself it can neither primarily found nor primarily guide education; for education needs primarily to know what man is and science does net know this, but only what emerges from the human being in the realm of sense observation and measurement."

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     Or, to express this idea in our own terms, we must look to Divine Revelation to find the truth about man, his nature, his relation to his Creator, and his eternal destiny. We must look to science for the facts which are essential in applying the truths of Revelation to the work of education. We cannot look solely to Revelation, and then rely upon intuition in applying its truths. The facts of science are essential, if our applications are to be effective.
     Contemporary education has suffered a rude awakening during the war First, because of the realization that, in Russia. Germany, and Italy, educational systems had become dominant which were avowedly based upon science uninhibited by any residuum of religious or even moral principles. The observable consequences of this type of education confronted the educational theorists of the democratic nations with the necessity of showing in what essentials their own educational systems differed from those of their opponents. Second, there was the use of the atomic bomb, which had an effect upon some educational leaders comparable to the effect it would have on any one of you, if you should suddenly discover that you were seated beside an irresponsible child who was inexpertly juggling three or four live" hand grenades. To the realization, then, that we were living in a world without enduring standards was suddenly added the realization that man at last had at his disposal almost unlimited means for the physical destruction of his fellow men, or even of civilization itself.
     Hastily revised theories of education have given rise to a series of works on revised curricula, of which the Harvard Report on "General Education in a Free Society" has been the most widely discussed. Similar works have been issued by Princeton, Amherst, Yale and Columbia Universities, all recommending drastic curtailment of the free elective system, and generally insisting upon a core curriculum determined by the school, and not by the whim of the student. However, we may scan the pages of these works in vain for any realization of the truth that man, as a spirit after death, enjoys eternal life according to the loves, which he has learned, by his life in the world. This does not mean that contemporary educational thought is of no value to us, but it does mean that its value is limited to the plane of its application.
     There are many among the educators who do not share our purposes or premises, but who have a realization of the ruin, which impends for a world dominated by either capitalistic materialism or communistic materialism. Some of these educators have made remarkably penetrating and astute diagnoses of the world's disease: and many also offer alluring palliatives for it; but we know that a cure is to be found only in the revealed truth, which a merciful Providence has granted to mankind. We know that this cure is not to be found, even by members of the church, if it is sought in the pride of self-intelligence, or with intellectual arrogance. The day will come when mankind will turn to the Lord as He is revealed in His Second Coming; but it seems obvious that that day is remote indeed.
     The prevailing uncertainty and confusion in regard to the ends and purposes of education is at this time a protection to the Academy. A few years ago the serene self-confidence of contemporary education seemed to be sympathetic towards efforts to enforce conformity to the prevailing patterns.

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But now it seems that there is, at least among the leaders, a greater tolerance of differing views, though there is no greater willingness to accept views sanctioned by Divine authority.
     The Academy, to hold true to its primary purpose, must guard against exalting means into the category of ends. We have just emerged from a lone period of economic adversity, but this adversity had the advantage of making us take careful stock of our objectives, and of compelling us to put first things first, and to try to keep them there. In times of prosperity we are not protected by that external compulsion. Clear vision and integrity of purpose must guard our primary objectives from alluring byways which contemporary education opens up for us. By way of illustration, let us examine two or three of these "dead-end" streets.
     First, there is the vocational Ideal, according to which it is the primary function of even secondary education to prepare students for specific occupations in the- world. This is an alluring theory, because we in the New Church regard each man or woman as a form of use. But the Commencement Address last Friday showed most clearly that it is not synonymous with occupation. Occupation is only the ultimate manifestation of the soul's affection for understanding and serving one's fellow men, one's country, one's church, and one's God.
     Another dead-end street is the one which contemporary education is almost compelled to follow by conditions, which do not generally prevail among us-namely, the necessity of taking over the responsibility for organizing a child's activities from morning till night, from nursery school age through high school. These methods usually have highly desirable objectives in view but the result is to make the parent rather definitely a junior partner in the enterprise. The converse also applies. For there is the parent who brings his child to the Academy with the words, "This is my son. We simply can't do a thing with him. Now see what you can do." This parent is likely to be disappointed with the results. The teachers become depressed and discouraged. The odds are against a happy ending.
     Yet another dead-end street is the prevalent contemporary belief that the forms of an external morality, whether based upon classical ethics or modern pragmatism, are the highest goal. While we know that this is not true, we must continually keep in mind that, although education must be geared to the natural affections and experience of the pupil, it is necessary at the same time to aid the pupil in remolding those affections on the basis of knowledges and truths which a carefully nurtured affection of truth will lead him to acquire. A morality based upon personal affections, emotional appeals, or the authority of others, cannot stand the pressures and strains of adult life. The morality, even of the adolescent, must rest increasingly upon the truth and doctrine, which he acquires for himself from the Writings.
     It seems incongruous to talk about dead-end streets at a Nineteenth of June Banquet, but the fact is, that in the long run it is the parents of the Academy students who will determine the effectiveness of the Academy's work for the General Church. If that work meets their approval, they will send their children; and if it does not, they will not.

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The hope of the Academy and the Church is that the present generation of students will be so well educated that they will insist upon following the true path in educating their children, and will initiate them with increased wisdom into the pathway defined in their covenant with the Lord at baptism. But this hope will not be realized if we get mixed up about our chairs acid our oranges. We have all observed, in other schools, the facilities and practices, which are either actually or apparently superior to the facilities, and practices of the Academy. We can and should learn much from contemporary practice, but we cannot jeopardize our primary objectives by an insistence upon this or that external advantage, at the cost of our internal purpose.
     But it is not my purpose this evening to dwell upon the problems and dangers of our situation in the contemporary world. On the 19th of June, the thought of the sending forth of the disciples throughout the spiritual world to preach the gospel that the Lord God Jesus Christ doth reign is uppermost in our minds. We also think of that day in Philadelphia in 1876. When the Academy was organized to the end that the men of the church might then do their part in fulfilling what was signified by the "angel proclaiming the everlasting gospel to them that dwell on the earth, to every nation, and kindred, and tongue and people."
     Tonight, we who are met here seek a reaffirmation of that purpose, and a rededication to the work necessary to its accomplishment. Though New Church parents have the primary part in this work, the Academy's function is also vital, and likewise specific. There is, in addition, the general concern of all numbers of the church, whether they are parents or not, that the Divine Revelation, which has come to them as a sacred trust, shall be transmitted to succeeding generations.
     As Bishop W. F. Pendleton stated twenty years ago: "The fathers and mothers labored, and the sons and daughters have entered into their labors, let us pray that there will be a continued increase of intelligence and wisdom as the generations pass by, and that the early hope of the fathers and mothers, now in the other world, may never know disappointment, but that the work begun by them will go on with never ending increase."

     On the invitation of the Toastmaster. Mr. Harold F. Pitcairn addressed the gathering as follows:

     "The Bryn Athyn Society is happy to be host to this, the Eighteenth General Assembly of the General Church. In his inspiring address, Bishop de Charms dealt with both the internal and the external Church. One of the uses of the external Church is to make the arrangements for assemblies such as this. These arrangements have been many and complex, and we all fully appreciate the wisdom of the Bishop in appointing Mr. Lester Asplundh as Chairman of the Committee. Mr. Asplundh has done his utmost to relieve the women of Bryn Athyn as much as possible, and he has unstintingly devoted his time and thought for many months to make this a happy and useful occasion for all of us.

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It has been a labor of love, executed with consummate skill, efficiency, and tact.
     "To accomplish this, he has appointed many committees. Many in our society and some in other societies have given generously of their time and abilities, and for this we are deeply grateful, since without their directing and serving we could not have had this assembly. I only wish it were practicable at this time to name all who have done so much for us. They are the unsung heroes and heroines who have teamed up to make the machinery function. Their invaluable services are deeply appreciated.
     "At the same time, the final responsibility for success or failure rests upon the general chairman. When General Foch was asked if he was responsible for the winning of the Battle of the Maine, he replied that he did not know who was responsible for the victory. But he knew who would have been held responsible if the battle had been lost Mr. Asplundh, on his own initiative, in addition to his other duties, had also arranged for appropriate and enjoyable entertainment for the young folk and children, and provided for their care and society.
     "In view of all this, the Bryn Athyn Society wishes to express its gratitude for the outstanding service which Lester Asplundh has rendered to this society in particular and to the Church in general. It is my privilege and pleasure, on behalf of the Bryn Athyn Society, to present to Lester and Grace Asplundh a silver bowl, which carries the affection and gratitude of all of us for what has been done so ably to make this Assembly an outstanding success. On this bawl will be engraved: To Lester Asplundh, Chairman of the General Assembly Committee, June 1946, with the affectionate appreciation of the Bryn Athyn Society."

     Mr. Lester Asplundh (having received the silver bowl amidst prolonged applause) expressed appreciation, naming some eighteen or nineteen committees, which had divided the responsibility for the arrangements and the smooth running of the Assembly. He pointed out that probably hundreds of the boys and girls of the Academy Schools had also helped, a considerable amount of work having been placed upon their shoulders. The Bryn Athyn Society had been willing to do anything necessary to have the Assembly here this year, and to arrange things so that it could be undertaken again. It had been a pleasure to him to serve, with the cooperation he had received. Personally he saw no reason why we could not enlarge the Assembly Hall and have another assembly here soon.
     Mr. Geoffrey S. Childs, of Saginaw, Michigan, spoke on behalf of the visitors. It had been a happy Assembly. In the last five days we had enjoyed true happiness. He extended heartfelt thanks to the Bryn Athyn hosts and hostesses, and to all those boys and girls who worked so diligently and cheerfully in their tasks, even when these proved more exacting than anticipated. He thanked the Committees that had made all the arrangements precede without a hitch, and Mr. Asplundh for his leadership and his inspiration of a sense of happiness in helping others.

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     The visitors then rose and sang to their hosts, "Here's to our Friends!"
     The Toastmaster spoke of our many members in foreign lands, and of other absent friends who were present in spirit. Through their courage, many of those in other countries, and especially the ministers, had made our thankfulness possible tonight by their devoted performance of their uses for the Church during the long years of adversity.
     The Assembly, rising, sang "Friends Across the Sea."
     The next speaker was Mr. Donald Merrell, who, after some humorous remarks, gave the following speech:

     THE GENERAL CHURCH AND THE ISOLATED.

     It has been suggested that I speak on the subject of the responsibility of the General Church toward the isolated, and vice versa. To be more specific, I have chosen to speak on this responsibility of the executive and administrative heads of the General Church toward those members of the Church who are not fortunate enough to live in a community wherein there is an established society of the Church served by a resident pastor, having regular services of warship, classes for doctrinal instruction, and the facilities for New Church education of the young.
     It is true that men may worship the Lord even though there is no organized church; but, inasmuch as all power is effected by means of ultimates, there must be an organization of men if the uses of the church are to be fully and effectively performed.
     For the sake of the present discussion, the term "General Church" shall apply to both its incorporated and unincorporated organizations, and more specifically to the administrative functions of the episcopal office, together with the advisory and executive functions of the Council of the Clergy and the Executive Committee of the General Church. Together, these form the administration of the General Church-the brain of the church body. That administration is located geographically where most of its chosen leaders reside. From this center the uses of the church radiate to organized societies, which are in direct communication with the center through their pastors and society officers, But many individual New Churchmen live in places remote from the center, and have no direct communication with the center. These are the isolated.
     Isolation is relative. One may be removed from the more active centers of church life by circumstances, which cannot be altered. And yet contact with the centers. and especially with other New Churchmen, is of vital importance for the development, both of the organized church and the individual of the church. The feeling of being one with the church as a whole-General Church consciousness-rests upon the ultimate plane of personal contact with others of the church.

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This is perhaps the most important use of Assemblies-that New Churchmen from all parts of the world may meet one another as fellow members of one universal and international group, the General Church; not as Englishmen, Canadians. Swedes or Americans, but as New Churchmen; not as members of the Kitchener, the Pittsburgh, or the Colchester Society, nor as visitors to some society, but as members of the General Church, each one just as necessary to the growth and perfection of the Lord's Church on earth as each angel is necessary to the development and perfection of the heavens.
     Hence our attendance at Assemblies is of great importance, not only for the benefits that we ourselves derive from the contacts with other New Churchmen, but also for what we as individuals may contribute in church fellowship to all who are present. It is the use to the whole group which our active participation in Assemblies provides that is of primary importance; and to serve the use to the Church as fully as possible, it is essential that every New Churchman make an especial effort to be present and take active part in every meeting or Assembly that is held.
     Between General Assemblies this use is served by District Assemblies, which should bring together the members of neighboring societies and the isolated individuals within the district. In this manner, those who are not members of an organized society met with their fellow New Churchmen, not as visitors, nor as guests of a society, but as members of a district within the General Church. Community of interest rather than geographical location should determine the boundaries of a district,
     In order that the Church may function in a healthy state, there must be a reciprocal relation between the center and all of the outlying parts. That this may be the case, free communication of thought is essential. The episcopal and administrative heads of the Church must at all times be fully informed and aware of the state of the Church, even to the most remote and isolated member. And each member must be aware of the thought, aims and purposes of the head, in order that full cooperation may always be maintained-without which the body of the Church becomes atrophied and paralyzed. The hands cannot tell the brain what to think, but without a properly functioning nervous system, the brain cannot sensate or feel through the fingertips, nor can the movements of the fingers be coordinated.
     Hence it is apparent that the first responsibility of the General Church toward the isolated is to provide the means of establishing a strong reciprocal relation between the administration and the most remote member. It will at once he said that to provide this communication will require men and financial means which the Church does not have available. If the people of the Church do not feel the lack of a closer relation with the center, they certainly will not take the necessary steps to supply the means of providing better communication.
     The people of the Church must feel, first, that the General Church is their Church-theirs in every sense of the word, theirs to receive its ministrations, theirs to support, theirs to hove, to nourish and to serve. But people cannot derive the intimate feeling of personally belonging to an organization solely on the basis of an occasional episcopal visit and an annual treasurer's report, no matter how inspiring may be the Bishop's message, or how encouraging the treasurer's report.

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     There is power in ultimates; and it is only by means of tangible, ultimate things that a man can be made to feel that "THIS IS MY CHURCH", and not the private enterprise of a small group of altruistic but uncommunicative men in Bryn Athyn.
     At the present time, information about the thought, plans and hopes of our church leaders is too often disseminated through channels of well-intentioned but misinformed gossip, so that we who are "isolated" frequently receive information concerning the affairs of the Church from an account that has passed through devious channels, and is later confirmed, revised, or denied by an abridged version appearing in NEW CHURCH LIFE. By a somewhat similar route the ideas of various isolated members reach the church leaders, and, as often as not, make our leaders wonder about the intelligence level of the "isolated."
     New Church Life serves a most valuable function in reflecting the theological and doctrinal life of the Church, and I would not like to see it changed in any important respect. Bat it is not primarily a news magazine. There has never been a real news magazine for the New Church home, and there is a very definite place for such a publication. Recently the war-born COMMUNIQUE has taken on the function of serving as a means of communication between the church centers and the isolated. This is a most important use, and if the COMMUNIQUE succeeds in serving as a channel of New Church thought between the members of the Church, it will fill a great need.
     But no publication can serve as a means of communication if people won't communicate. The people of the Church should be encouraged to exchange their thoughts and ideas with their fellow New Churchmen through the columns of the COMMUNIQUE. They should also feel in freedom to communicate with the executive heads of the Church, Perhaps only one out of ten ideas will be worth further consideration; but how can the administration of the Church judge the effectiveness of their efforts, if there is no response?
     We should not feel hurt if our ideas and suggestions fail to produce the response we think they should. After all, Bishops and lay church leaders are only human, and it is even possible for them to be wrong. On the other hand, our cherished ideas might possibly be less valuable to the Church than we think. But the important thing is to say that we think, and to know what other New Churchmen are thinking.
     Most of us believe in representative government; and while I do not propose to discuss the relative merits of various forms of civil government. I believe that, for the preservation of individual freedom, a representative form of church civil government is desirable. The Corporation of the General Church is built on that force. But it is an effective form only so long as it represents.
     In a record of the last annual Joint Meeting of the Council of the Clergy and the Executive Committee. Mr. Philip C. Pendleton is reported to have said "there is a certain strength in the fact that only those are likely to join the Corporation who are willing to accept responsibility in the affairs of the Church."

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I agree most decidedly with Mr. Pendleton. However, it is also a definite evidence of weakness in the Church that, until very recently, only 134 men appear to have been willing to accept that responsibility. Every eligible member of the Church should willingly-even eagerly-accept his share of the responsibility for the welfare and uses of the Church; and those who have undertaken that responsibility should encourage others to assume their share of the burden. The best way to engender an active interest in any undertaking is to give a man as much responsibility as he is able to assume.
     We have spoken briefly of some of the responsibilities of the administrative office of the General Church. In order that these responsibilities and uses may be performed, there must be a reactive, receptive, and cooperative group of men and women. What, then, are the responsibilities of the individuals of the General Church? They are: To worship the Lord, and to look to Him in all things; to study diligently the Word of God, in order that they may know and understand their relation to the Lord and their fellow men; to shun evils as sins against the Lord, and faithfully and zealously to perform whatever task lies immediately before them; to prepare themselves, as best they can, to enlarge their use to society, and hence to the Lord's Kingdom, and to be content with their lot, but not satisfied with themselves.
     It is the responsibility of the isolated, specifically, to fulfill uses to the church which are peculiar to isolation. And we who are isolated have the opportunity to make our homes a haven of welcome to traveling New Churchmen. We can make each isolated home a beacon in the darkness of a gentile world.
     There are but two or three ministers available to visit, with any degree of regularity, all of the General Church people on this continent who are not members of an organized society. Roughly, one-half of the total General Church membership are isolated. They receive a pastoral visit from one to ten times a year. Obviously this is not enough contact with the center of church thought to provide the minimum of instruction and pastoral ministration necessary to growth and development. Even more important, what spiritual progress is being made by these isolated? No one can answer that question. But a little searching of the soul by each individual will throw a few rays of light upon the progress that individual may have made,
     We, who are isolated, would like to have more pastoral visits, more contact with the Church. We thirst; but perhaps we are really asking that the water of life be piped to us, instead of taking our pitchers to the well. One of our responsibilities is to prepare ourselves for the full benefit of such pastoral or episcopal visits as we now have, Isolated we may be, but we can read the Writings and church literature; we can have family worship daily. It may he necessary to deprive the little darlings of an occasional movie, or to eliminate some of the ever increasing extra-curricular activities by which our public schools are more and more encroaching upon the prerogatives of the home.
     But if we don't want to be isolated from the Church-and not only during this life-we had better start cutting. We should realize that, in Providence, we who are isolated are in that state because it is the state best suited to our own spiritual development.

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It provides an opportunity for us to serve a use that cannot be served by those who are in societies.
     The life of the infant New Church depends upon establishing strong centers wherein the essential needs of distinctive worship, education, and social life can be supplied by the united effort, support, and cooperation of a group of families living in close proximity. But the future growth of the Church depends upon an extension of the uses of the Church from the "walled cities" to the surrounding gentile nations. The burden of the extension work falls upon the shoulders of our few visiting pastors,-the real missionaries of the Church; but the individual New Churchman living among the gentiles, is the best possible instrumentality through which missionary effort can be brought to the consciousness of the gentiles.
     The most effective missionary effort, which the New Church can make, is the unconscious effect upon others of genuine New Church living. This is perhaps the greatest use of the "isolated." It is our responsibility to prepare ourselves and our children to perform that use and, without ostentation, to "let our light shine before men."

     The Toastmaster referred to the fifteen men in the General Church who gave their lives in the service of their countries and the Assembly rose in a silent tribute to their memory. This was followed by the singing of the hymn, "O Lord our God, to Thee, Author of liberty...."

     Rev. A. Wynne Acton, being asked to propose a toast to the Country, reminded us of the Bishop's opening address, which had dealt with the building of the Church within us, but also with the need of the externals of the Church, It was appropriate, at this closing meeting, to reflect upon the ultimate dependence of the external uses of the Church upon the State. The international character of the General Church, emphasized by this Assembly, should only serve to increase the love of our own country. During the war many of our young men and women have learned the conditions in other lands, only to derive a keener and wider view of their own land. In the New Church, patriotism receives a new meaning. Love of country is an exalted love, containing within it the love of the Church. Our love of the human race can only be expressed in our love of Country, the love of the society in which one is, a love of the true development of the uses by which our own country can contribute something to all other countries; for in the Lord's sight each country has its own genius and peculiar use, the development of which is the means by which it can cooperate with other peoples. This cooperation does not mean that we need to lessen our furtherance of our own country. In loving it we should not regard other lands merely as rivals, but look for common purposes in which we may join for the betterment of humanity.
     It is particularly fortunate that, in all the countries where our Church has prospered, there has been no difficulty in reconciling the love of Country and the love of the Church. We do indeed see many injustices; yet these countries have stood for a just and righteous cause and purpose in the world, so that we can defend our country in the same spirit in which we can work for the Church.

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As true citizens we can seek to develop our country in such a way that it will promote opportunities for the growth of the Church

     A toast to the Country was then honored.
     The Toastmaster spoke of our great happiness in having so many of our boys back with us after their service in the armed forces and our delight in knowing that most of them have shown an interest in the Church and her teachings, which gave encouragement for the continuous growth of our beloved Church. He then introduced one of these men. Mr. Charles Ebert, Jr., as the next speaker. His remarks follow:

     THE GENERAL CHURCH AND THE SERVICES.

     It is always a dangerous presumption for a speaker to try to speak for any particular group within the Church, and this is especially true of the so-called "young people" in the military services, who are a diverse group, and represent many different points of view, Therefore I should, perhaps, preface my remarks with a statement similar to that which the Hearst newspapers print above each of Westbrook Pegler's columns.:" The opinions contained herein are those of the writer, and do not necessarily coincide with the editorial policies of this newspaper." That lets everyone out-except me.
     It is apparent to those who have been observing the growth of the General Church in this country that there are many changes taking place in the natural and civil affairs of the Church. The founders of the General Church and the Academy were men of courage and strong leadership, and it was necessary for the few people who were involved in the establishment of our external policies to assume almost dictatorial powers. Our expansion and growth since that time have seen many changes from our original form of government, and many "growing pains," but the fundamental principles underlying it have not changed.
     In recent years there has been an increasing demand by the young people of the Church for a voice in the management of its affairs. This has been coupled with an increasing awareness of the financial responsibilities involved. The fine response to the recent appeal made by the Academy Building Expansion Committee, and the fact that a large number of people, old and young, contributed substantial amounts to this fund, is an indication of a growing desire to shoulder the burden, and to become less and less dependent upon two or three large donors.
     The true growth of the Church, of course, must come from within our own ranks; and the education of our children in our own schools has been the goat of every General Church family. The society elementary schools, and the high school and college at Bryn Athyn, have been engaged in that work for many years. Some of our educators have been disturbed because too many who had received this education had apparently drifted from the fold.

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It is quite true that numbers of young men and women of the Church, who have been raised in New Church homes and educated in New Church schools, have accepted their roles as New Church men and women in a passive way. What we don't have to sweat and struggle to earn we tend to value lightly. However, this problem has been attacked in several ways,-by changes in our school curriculum, and by the extension and expansion of our college. (You have all, no doubt, read the Right Rev. W. D. Pendleton's most enlightening pamphlet on that subject.) And, most importantly, there has been an increasing awareness on the part of our young people of the true purpose and meaning of education in our schools.
     In considering the effect of the war upon the young men and women of the Church, many people have indicated that it represented a strong test of the teachings which these young people had been receiving in their earlier years, I take exception to that viewpoint, inasmuch as I believe that the war did not materially change many New Church boys. It merely intensified the situations and ideas which would have developed as they matured, had there been no war. Certainly the young people of the Church were fortunate in having the teachings of the Church as a mental cushion to help them through the really trying days of the war-with so much bloodshed and hell fire around them that one would be tempted to suppose that the Lord's influx on this earth had stopped completely, and we were all at the mercy of the hells.
     New Church servicemen, of course, had the benefit of the true teaching as to the reason for wars. And they are also well aware that the victory which is ours is only a temporary one, and that the selfish evils in men must be combated in peace as well as in war.
     Those who saw service in the armed forces during World War It were kept in close touch with the active body of the Church through the excellent and outstanding job done by the General Church Military Service Committee. The COMMUNIQUE, sermons, and other printed material distributed by this committee were of the highest morale value to the serviceman. Anyone who has seen military service will attest to the fact that there is more enforced idleness and spare time while in service then there ever was in civilian life. This cave most of us an opportunity to do more serious reading and thinking about the doctrine of the New Church, and to re-examine our beliefs.
     Perhaps the reason why we in the New Church should have a particular interest in the state of the youth of the Church is due to our understanding from the Writings of how important that state is. Swedenborg mentions many times that the state and ideas of those who are in heaven become more youthful as they enter more interiorly into the truth of the Word. He says: "All who have lived well, when they enter heaven, come into an age like that of early manhood in the world, and continue in it to eternity." (D. P. 324.)
     It would be nice if we could retire from the troubled world of today, and pursue our study of the Writings in splendid isolation, but such cannot be the case. We know that the Lord's New Church will some day be spread to all the peoples of the earth; and the growth of the Church in this world means that we must be prepared to continue our struggle to spread the true Ward of God in this age of atomic energy.

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     The youth of the Church has faith in the future, and he is determined that our Church shall grow and multiply. And he is also aware that this can only happen when the freedom of the individual is still respected. The young man of the Church is determined that individual initiative and enterprise shall not be snuffed out by an all-powerful government. "The Church Militant" shall more and more become our slogan, as `ac try to increase the Lord's New Church by learning, living, and educating others, in the true spirit of the revealed doctrine.

     The Toastmaster having called upon the Ret. Hugo Lj. Odhner to propose a toast, the latter spoke as follows:

     "Throughout this Assembly we have felt a warm sphere of affection among obi and young-a gratitude to the Lord who is extending His redeeming power through His new Revelation, through the spheres of faith emanating from the New Heavens, and through the works of the New Church on earth.
     "We partook this morning in a remarkable service, We witnessed a man dedicating his life to a special function in the priesthood-declaring his acceptance of the call to minister in the work of the episcopal degree. During this ceremony of his ordination, I felt that the love of the Church went out in a profound and sincere prayer that his labors would be blessed with fruitfulness, his life with an inward peace and with steady enlightenment, for the good of the Church.
     "Every use requires, not only order and organization, but also direction and leadership. The General Church has beer most happy in its episcopal leaders. They have championed the authority of the Lord, who speaks in the Writings of His Second Advent; and they have been watchful to protect the freedom of the Clergy and the freedom of the Laity in their respective fields.
     "The responsibility to maintain purity of doctrine and integrity of life is borne by every priest of the Church. But the special responsibility for the balanced progress of the Church, for the proper coordination of the many interrelated uses of the Church-as to worship, as to pastoral care, as to education, and as to evangelization-is placed upon the men who carry out the episcopal functions.
     "We know Willard D. Pendleton as a man of zeal for the New Church which still struggles to survive in her oasis in the wilderness; a man who has the courage to present new uses and to lead in new undertakings. His sermon on Sunday, to which we listened so intently, revealed him as a man of cultured mind who has not only a deep insight into our doctrines and a sympathetic understanding of human states, but who discerns the specious philosophic falsities that permeate the thought of our modern world, and who can see the inner causes of its moral degeneracy.
     "Zeal for the Church and doctrinal penetration are not enough in those who are to become responsible for the executive administration of our ecclesiastical affairs.

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For we all depend on them for realistic judgment, and for that vision without which the people perish; for that enlightenment which the Spirit of the Lord vouchsafes to those who-after an orderly call-enter according to order into the third degree of the priesthood. That enlightenment is signified by the promise of the Holy Spirit in the rite of ordination.
     "But it is also of order that we-priests and laymen of the General Church- sustain the hands of these men of the episcopal office; sustain them in their work, not only by our confidence, but also by our prayers and our love-that love which alone unites us into a true Church-the love of saving souls.
     "Therefore, in proposing a toast to Bishop Willard Dandridge Pendleton and his charming wife, who stands by his side, and has made his use her own. I associate with it our wish for the success of the work to which he may be called in the future in his new capacity, and also the thought of the paramount importance of the episcopal function, as well as an expression of our loyalty to the government of the General Church, and to our present executive Bishop, whose wisdom prompted this ordination.
     "I give you-Bishop and Mrs. Willard D. Pendleton!"

     The meeting rose and sang, "Here's to our friends, Them heaven send, Good in o'erflowing store, Bringing them all peace and joy, Both now and ever more!"

     The Toastmaster, in asking Bishop de Charms to close the meeting, referred to the teaching that he who loves the use also loves him who performs that use. He added, "We love our Bishop, and I wish, on behalf of this Assembly, and of all the members of the General Church, to offer him the assurance of our loyalty and respect." The meeting spontaneously rose in prolonged applause. The Bishop then spoke:

     "Sir. Toastmaster and Members of the Assembly:
     "Your ovation has touched me very deeply. I rise to say that to me this has been a wonderful Assembly. It has been called a happy Assembly; and have been reflecting upon the reasons why it has been such a happy Assembly. In the first place, that which made it possible is the wonderful protection of the Divine Providence in its leading of all the affairs of men throughout the world, in spite of the evils, the love of domination, and the terrible effects of war. The Lord has cast His protection about the small organization of His Church, to provide that there may be soil in which the seed of truth may germinate in the minds of men.
     "Not long ago, when the days were dark and the future very uncertain, we were much in need of the faith that this was true. I have been struck with the suddenness with which the clouds broke and the sun shone through. We can now see that leading of Providence, which before had been almost completely hidden, from us. Through those days, all of us longed for this time when we could again meet in peace, in charity, and in freedom, to go forward with the work of the Church to which we have been called.

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That longing, accumulated in our hearts, has found its outlet at these meetings.
     "But many other things have contributed to cause that wonderful spirit of cooperation which enabled so many, both old and young, to work harmoniously together, to work industriously for months, and put forth unusual efforts with joy and glad willingness, and with a sense of the wonderful cause that they were privileged to serve.
     "Many things have been said during thee days of the Assembly that all of us can carry home to reflect upon in the days to come-things that will feed our souls and refresh our spirits; things that will give us new strength, new courage, and new insight for the tasks that lie before us. We have felt many things at this Assembly that will strengthen us-however scattered we may be a few days from now-in the sense of our Internal unity, in the realization of the great need for us to remain spiritually together, regardless of the distances in this natural world. We have a realization that every one of us has something vital to contribute day by day to the success of this, our Church, and to the achievement of that high vision which has heed pointed out to us by the speakers of this Assembly-the vision of the spirit of Charity. We talk about it. We see what the Writings teach about it. We have the desire to attain it. Yet often we feel we are only human. The spirit of charity let us remember-is that which makes the Church, and that for the sake of which all the teachings of the Writings are given, and even though our doctrines may seem at times abstract, yet, so far as they lead to the realization of that true spirit of charity, so tar the Church truly grows.
     "Now something has been said about our charity toward other bodies of the New Church. I am glad that it has been stressed that it is necessary that we have charity to all, and a spirit of brotherhood, a spirit of community, and a desire for cooperation toward those of the New Church everywhere, whatever their views may be, varying from our own, yet who nonetheless are trying to uphold what they believe about the teaching of the Heavenly Doctrine. That spirit of charity is essential for our own development, as well as for our taking the best part we can in the growth of the Church throughout the world.
     "But I want also to stress, from the teaching of the Writings that charity itself is the faithful, sincere and earnest performance of the use to which every man is called (T. C. R. 422.) That teaching applies to a church organization as it does to every individual. Our body of the Church has undertaken a use that appears to us to be essential and vital to the establishment of the Lord's kingdom in the world; and I make no apology for our looking to that use and loving that use above all others. I believe that, if we go forward together in the performance of that use, as the Lord may give us to see it in all its various phases; if we work together in charity in the fulfillment and operation of those uses; we will, we hope, make the greatest possible contribution to the growth of the Church everywhere, and will be performing the greatest cooperative task possible to the benefit of other branches of the Church. That I believe deeply to be true.

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     "But finally. I believe that the very essence of our love for the Church, our General Church, rests upon something, which no other body of the Church would, as a body, recognize or acknowledge. And that is simply this, that the Lord, in giving the Writings through Emanuel Swedenborg, has come according to His promise to establish His kingdom by teaching men from His own mouth how they should live with one another, what true charity means, and how it is to be achieved; and that everything that is written in those Writings is the Word of the Lord to us, practically to be applied to our own individual lives, and to the uses of the Church as an organization.
     "That is a precious thing for us to cling to, to defend, to maintain. And in doing this we will be contributing to the growth of the Church everywhere in a way that nothing else could possibly do. For the truth that the twelve disciples proclaimed on the 19th day of June, 1770,-the truth that the Lord God Jesus Christ alone doth reign-is what we are called upon to proclaim in this world. And the practical way of proclaiming that vital truth is to demonstrate in faith and life the sole authority of the Lord's Divine teaching as given in the Heavenly Doctrine, and make that teaching a real government and law for ourselves and for our Church. .
     "Now this happy occasion must come to a close. We were glad, here in Bryn Athyn, to welcome you among us, have greatly enjoyed your stay with us, and are sorry to see you go. I hope that the determination of Mr. Asplundh, the head of our Committee, to see to it that this Assembly should prove the possibility of having future assemblies here, will bear fruit, and that we may welcome you many times in the future. Now this grand Assembly comes to a close-made grand by the spirit in which all of you friends have come together to worship the Lord in the spirit of holiness."

     The Assembly was concluded with the singing of the fifty-third hymn:

     "The Lord God Jesus Christ doth reign.
     "This Gospel doth the Word proclaim.
     "His kingdom on this rock secure
     "Ages of ages shall endure."

     NOTE: The impromptu remarks, and the speeches of the Rev. A. W. Acton and Bishop de Charms, were reported stenographically by Miss Beryl Briscoe, to whom the Secretary and the Church are indebted.

     HUGO LJ. ODHNER,
          Secretary.

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Church News 1946

Church News Various 1946

     KITCHENER, ONTARIO.

     A Visiting Minister-From May 3d to 8th we thoroughly enjoyed a visit from the Rev. Norman H. Reuter. On Friday evening at a church supper he gave us some very interesting thoughts on the subject of the World of Spirits. He said that the truer our concept of the spiritual world (which means, of course, a life in accord with Divine teachings), the easier the transition from this world to the next.
     On Saturday evening Mr. Reuter met with the men at the home of Dr. Schnarr, and at the service on Sunday morning he delivered an inspiring sermon. The young people had their meeting with him on Monday evening, and on Tuesday evening he addressed the women of the society gathered at the church. He also visited the day school and addressed the children at an assembly,
     It was indeed a visit to which we have looked forward, and our only regret was that Mrs. Reuter was unable to accompany her husband.

     Threatening rain did not dampen the spirits of the picnickers at the church grounds on the 24th of May. The young people had extended a return invitation to the Toronto young people, and there were some other Toronto members (always on standing invitation to our Kitchener activities) to swell our numbers. Races were organized, and the proverbial horseshoe game and baseball game continued in spite of a light sprinkle of rain. Picnic supper was moved indoors, and was followed by the "Married v. Single Men's" baseball game, and later by dancing.
     A Grocery Shower for the Gills was held at the church on June 7th, Several hundred pounds of foodstuffs were unwrapped and Oh'd and Ah'd over, as is customary at showers. Mr. Gill remarked that Colchester will undoubtedly welcome their new pastor with open arms! The remainder of the evening was spent at a quiz game sponsored by some of the young people, and there were silver dollar prizes. Coffee and doughnuts topped off the social.
     All who went from here to attend the General Assembly vote it most successful,-the best ever. Upon their return we proceeded to hold our 19th of June Celebrations.
     On Saturday, June 22, the school closing exercises and luncheon were held at the school. Parents and friends attending the exercises were invited to view a display of the children's school work. A tasty chicken luncheon for the children and teachers followed, and the guests were Mr. Rudolph Roschman, Miss Carita Roschman, and Mrs. John Schnarr. Mr. Gill and Mr. Roschman briefly addressed the children. Then came several presentations. Mr. Gill was presented with a pipe and tobacco from the school children as a token of their affection. Miss Nancy Stroh, teacher of the older grades, who is leaving for further training (to be replaced by Miss Audrey Stroh), was presented with a gardenia corsage. Peter and John Gill were the recipients of a baseball and bat and two Kitchener pennants as a remembrance from their school friends.
     On Monday evening. June 24, a large assemblage of our society, reinforced by our young people returned from Bryn Athyn and a good representation of the Toronto Society, sat down to a delicious Banquet prepared by a committee of our womenfolk,

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     Dr. Schnarr, as toastmaster, welcomed the guests and our returned young people, and read a brief summary of the General Assembly program. He then called upon Mr. Gill, who presented copies of Conjugial Love to the graduating class of our school, and then briefly summed up his main impressions of the Assembly. He said that he had been left with the thought that it is individual responsibility upon which the success at our Church depends-which leaves everyone with a job to do.
     Then came the second of the two purposes of our gathering that evening,-a formal expression of our affection for the Gills. Mr. Bond, as president of the Women's Guild, then presented gold lapel watch to Mrs. Gill; and Mr. Fred Stroh was asked to present to Mr. Gill a "Parker 51" pen and pencil set, and also a purse which be said contained some of the "wherewithal." Impromptu expression of goodwill and adieu were voiced by quite a few, who represented nearly all groups in the society, the Rev. F. E. Gyllenhaal, of Toronto was called on to tell us how these pastoral changes among societies are to be regarded, which he did, as well as paying tribute to Mr. Gill for his many good years of service as our pastor. A gala evening of dancing followed.
     On Sunday, June 23d, the Holy Supper was administered at our regular service. Marion Schnarr, of Simcoe, and Enid Gill made their confessions of faith, the Rev Alan Gill officiating.

     Personal.-On June 9th, it an "open house" at the home of Mrs. Bond, we had the pleasure of meeting Vera, Jim Bond's wife, who has recently come from England to join her husband.
     Another recent returnee from England is Flying Officer Joffre Schnarr, who, we surmise, is home to stay, and expects his wife to join him in the Fall.
     Among our many visitors of the past month we are happy to have Lieutenant and Mrs. Wayne Doering with us. This was the first opportunity for most of us to meet Wayne, and he informs us that he is going to Germany for two years, and that Jane expects to join him. Our best wishes go with them.
     MARY A. KNECHTEL.

     OBITUARY.

     Miss Hilda Hager.

     The Denver Society lost the earthly presence of one who had been a staunch member for many years when Miss Hilda Hagel passed to the other life on June 2d at the age of about ninety-eight years. The Memorial Service was conducted by the Rev. Harold Cranch, of Chicago.
     Among her dominant characteristics, the first and most important was her love for the New Church and her devotion to it. Its powerful influence was implanted ha early childhood by her father in Sweden, and when the family came to America in 1864 she had already firmly accepted the doctrines of the New Church. They had settled on a farm near Nashville, Tennessee, and when they moved to Denver she joined the New Church Society, of which the Rev. Richard de Charms was pastor.
     Her dearest friend, Miss Marie Jung, had been staying on the Hager farm in Tennessee for her health, and she accompanied the Hagers when they moved to Denver. Here Miss Jung married Richard de Charms, and Miss Hager became a very close friend of the family caring for Mrs. de Charms during a long illness, and crowing very fond of the children. Richard and George. After the family had moved to Philadelphia, she followed them, and gave invaluable help to her stricken friend.
     About thirty years ago. Miss Hager returned to Denver. Here she taught art in Denver University, and developed her own fine abilities in this field.

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Throughout her long life she displayed a love for the Church which led to daily reading of the Word; and she avis loyal to the external church also, supporting its uses and upholding its ministry.
     HAROLD C. CRANCH.

     DETROIT, MICHIGAN.

     Mr. and Mrs. Arthur A. Macauley, of Detroit, Michigan, announce the engagement of their daughter, Barbara Lou, to Mr. Walter Lee Horigan, Jr., son of Mr. and Mrs. Walter Lee Horigan, of Pittsburgh, Pa.

     DISTRICT ASSEMBLIES AND EPISCOPAL VISITS.

     During the Fall of 1946, Bishop GEORGE DE CHARMS will visit the following places: Chicago (South Side). Ill.; Rockford, Ill.; Sharon Church, Chicago, Ill.; St. Paul. Minn.; Glenview, Ill.; Detroit Mich.; Cleveland, Ohio; Erie, Pa.; Akron-Barberton, Ohio; Youngstown, Ohio; Wyoming, Ohio; Pittsburgh, Pa.
     Bishop ALFRED ACTON will visit Kitchener, Toronto, and Montreal Canada.
     The dates for the visits listed above have not yet been settled.

     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 25 and 26, 1946.
     Arrangements will be made for the entertainment of guests, if they will write to Mrs. V. W. Rennels, Bryn Athyn, Pa.

     THE GENERAL CHURCH

     COMMUNIQUE.

     The Communique issued by the General Church Military Service Committee during the war is now published monthly by the Young People of the General Church. The 8-page issues feature articles, news accounts and pictures that are of interest to all New Church readers.
     Edited by Mr. Charles P. Gyllenhaal, with a staff of Assistants, it is published at Bryn Athyn, Pa. at $1.50 a year, 15 cents per copy.

     ASSEMBLY JOURNAL.

     The official report of the Eighteenth General Assembly, as published in the August. September and October issues of NEW CHURCH LIFE, will be available after October 1st in a single bound and indexed volume at $2.00, postpaid.
     As the number bound will depend upon the demand, those who wish to obtain one or more copies are requested to order as soon as possible. Address Mr. H. Hyatt, Business Manager, Bryn Athyn, Pa.

     KITCHENER, ONT.

     August 2, 1946.-The Rev. and Mrs. Alan Gill and family have received boat accommodations, and will sail for England on August 27th. We shall enjoy the visit with them as guests in our homes until that time.
     Our new pastor, the Rev. W. Cairns Henderson, arrives to take up his residence and official duties in Kitchener on August 7th and we are eager to meet him and his family. We hear that Mr. and Mrs. Henderson and their family of three boys and a girl arrived in Bryn Athyn, from Australia on July 27th.-MARY A. KNECHTEL.

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MYSTERY OF THE HUMAN WILL 1946

MYSTERY OF THE HUMAN WILL Rev. HUGO LJ. ODHNER 1946

     Announcements

NEW CHURCH LIFE
Vol. LXVI
OCTOBER, 1946
No. 10
     (At the Eighteenth General Assembly, June 17, 1946. For the Discussion of this Address, see September issue, p. 396.)

     Everything in life proceeds from love, centers in love, turns about love. Life seems to have no other origin and no other goal. From cradle to grave, man seeks nothing but to satisfy the inner urges that fill his body and his soul. For all that, our consciousness is so preoccupied with our thoughts, our knowledge, sensations, and actions, that we seldom reflect upon the purposes and intentions which are concealed within them, or consider the truth that love is the life itself of man.
     Actually, man does not possess life, except in appearance. Life, which is God, cannot create other lives. but only receptacles which can receive life according to their forms. Our first acknowledgment must be that we are but recipients, or receptions, of the life, which is felt in us as love. That in us, which so receives life, is called the Will. And what we receive in our will, we feel as our own, our life, our self!
     We speak with great assurance about our Will. But many philosophers, observing how changeable and fickle our mind is (when judged from its surface reactions), have come to the conclusion that what we have called the Will is simply the response of the body to the stimulus of new and old experiences,-a response conditioned by conscious memories or states of the brain cortex, and modified by the general tone of the bodily tissues. In fact, the fashion is to disclaim the existence of both "will" and "mind," and to regard even the higher life of mart as complicated reflexes of the body-physiological processes that will cease with the body.

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     And to speak of the Will and the Understanding as "faculties" has become definitely obsolete. There is no faculty of thinking, nor any faculty of willing: any more (they say) than water has a faculty of raining or the air a faculty of blowing! For to acknowledge the existence of special human faculties implies that there was a Creator who endowed men with a mental equipment by which His ends might be carried out. Perhaps they should be excused, when they look at the human Will as it manifests itself at this day, if they fail to see a Divine purpose in it.
     Yet certain thinkers, in attempting to understand the mind of man, have stressed the emotional elements, the feelings and the instincts, as fundamental. Schopenhauer (whose life fell in the era of disillusionment which followed the Napoleonic wars) saw the whole universe, not as the work of a beneficent and wise Creator, but as emergence of a cosmic Will, an infinite urge or desire, which caused all finite things to hunger for, wants that could never be gratified. Life, he felt, was evil and pain. From utter unconsciousness, the urge to live rose in higher creatures into a tragic sensibility of its own futile strivings. In man, this Will sought vainly to gain its ends through intelligence. But the Intellect, after blundering for ages amidst fantastic hopes fostered by the Will, led only to the conclusion that to circumvent the cosmic Will one must find release in deliberate race-extinction.
     While Schopenhauer, a lonely egoist and cynic who enjoyed no affectional ties, thus voiced the inevitable logic of the unregenerate will of man which dwells among the morbid fantasies of self-pity, it remained for a kindred genius, Friedrich Nietzsche, to glorify the "will-to-power." which, he said, would create a race of supermen who would be beyond good and evil, and thus above both moral laws and Divine commandments. And it remained for the strutting hordes of Nazi hoodlums to carry this crazy logic into effect without shame or disguise, deliberately prostituting intelligence and science into tools for callous self-aggrandizement.
     There is nothing new or unique in this philosophy (or sophistry) of force. It is the natural defence of man's hereditary Will. For this, the Writings show, is centered wholly around Self, in all of us and it looks only to worldly ends causing an utter denial of spiritual truths: and it scoffs at the uses of the Church, which alone builds for eternity.

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     *     *     *     *

     The Will is the receptacle of life. To understand its purpose, we must understand life. Our idea of life depends upon our concept of God. Schopenhaner's "God" was an impersonal, unconscious Will-striving blindly for infinite dominion, and devoid of both mercy and wisdom. Its purpose was fated to be defeated in a finite world. But God is not such. Life, love, is not such. And before the fibres of the human heart were twisted into a tangle of selfish desires, man's will was not insatiable, did not aspire for infinite power, but was content to taste the limited delights which were (and are) the rewards of finite uses. Man's will lost the ability to attain happiness only when men refused to receive the love and will of God, and when they sought to become "as gods, knowing good and evil."
     The Will must be regarded as a receptacle. In a broad sense, the whole of man constitutes this receptacle. "The will is the substance itself of man." (A. C. 808.) For whatever in man is felt as not of his will, he promptly disowns-as if it were a stranger, a sojourner, an intruder, or even an enemy. Only that which is of his will is really he.
     Here we are faced with the paradox that while the Will is "the entire man as to his form" in every particular, and while we should "beware" of the notion that the Will is something separate from the human form (D. L. W. 403), yet there is much in man which does not belong to his Will. The material body is not the man, for its sluggishness thwarts man's will continually. Yet the body is such as is man's ruling love, and thus it actually appears in the other life. (D. L. W. 369.) By the body is here meant the spiritual form, which organizes the physical substances drawn in through the bloods. (D. L. W. 388, 370.) Yet the spirit and the physical body are equally organic. Both with men and with angels, the Will (with the understanding) is in its first beginnings in the cortical substances of their brains, and in its derivatives in the body. (D. L. W. 403. 365-367.) The Will is not anything purely abstract in either angels or men, but it is a substantial subject, formed for the reception of love.

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And since the inmost substances of the brain-present in the germ-plasm and in the nerve-fibers-are what form the heart and its arteries and all the bodily tissues and the organs of sense and motion, it is obvious that the Will is everywhere such as it is in its primes. (D. L. W. 365.)
     But even in the spirit or mind of man we find resistance to the will. The understanding is full of objections to what the Will proposes, and our sensual appetites often oppose the rational resolves of our mind. The doctrine is given that the Lord creates for man, not one, but two receptacles of life. One is the Will, the other is the Understanding: and the latter is quite distinct from the Will. Yet it is stated that the Will cannot act at all by itself, but only through the Understanding, or in conjunction with it. (D. L. W. 361.) The Will is born with a man. The Understanding is constructed from the sensations and knowledges, which man later experiences. But it is built by the Will, in much the same way as the lungs are formed by the heart in fetal life. Before birth the lungs, although separately formed, are under the dominance of the heart and the blood, so that they cannot act independently. Their function of breathing is held in abeyance, and consequently the embryo has no life of its own, no conscious sensation, no thought, no freedom of action, no will and no understanding of its own, thus no proper life.
     It is the same with man's mind or spirit. The understanding first arises simply as an expression of the connate instincts, which are present in the babe, not as his own will, but as a mute and slumbering yearning which seeks to become articulate and aware of itself in the imagery formed through sensory experience. Until the understanding is opened, there is no self-conscious life, nor has anything of the "hereditary will" become "man's will."
     The Will, which thus struggles to discover itself from the time of birth, is variously described as corporeal, sensual, and natural, and (in our race) as utterly corrupt, destroyed, selfish and evil by hereditary bent. It is not worthy of the name "will." for it is a mere conglomerate of lists and appetites. It has in it nothing of good-nothing but self-love the love to rule, love of pre-eminence, craving for sensual pleasure and the cupidity to possess all things.
     It is hard to reconcile the familiar sight of a tender little cooing babe-symbol of innocence and peace-with the terrible picture which the Writings draw of the native will.

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No Schopenhauer could paint man's will in darker hue. No psychoanalyst could describe in worse terms the furtive lusts of the libido,-the wounded self-esteem, the smoldering envies which he sees compacted in a repressed realm of ferocious primitive instincts and emotional stresses that wait to be released by the consent of the understanding, and which sometimes break loose like cruel beasts emerging from the dark jungle of the subconscious! Our impulse is to draw a kindly veil of forgetfulness over these horrors, which, if we gazed upon them long, would petrify us like Medusa's head!
     And this, indeed, is what a merciful Providence has done. For when the human will became perverted in the most ancient race, the Lord provided that the hereditary will should be separated and closed up, covered over and reserved, lest it should be excited, and should overwhelm the mind with irresistible floods of passion. (A. C. 641,) This was the salvation of the spiritual church, and is signified by Noah's retreat into the ark, the lowest mansion of which was shut up. If the hereditary will should be counted by the Lord as the man, no one could rise above the level of the brutes, no infant could ever be saved, and the purpose of creation would meet with defeat.
     But from birth this connate will is miraculously restrained. Normally, man is not even aware of its raging lusts, except by their gradual admission as intentions of evil into the understanding: and this is permitted only in proportion as the understanding is equipped to analyze, to recognize, and to challenge these intentions.
     The hereditary will is not man's proper will. Hence it is said that man has nothing of will when he is born, but that both "his understanding and his will are formed by degrees from infancy." (A. C. 10298.) And note that the understanding is here mentioned before the will! For that will for which man is held responsible is formed in the understanding.
     The inherited will, so far as man is concerned, is really "involuntary." The teaching is, that man's proper will is formed in the understanding, which is seated in the cerebrum: and it becomes his "voluntary" because that to which mart assents in his understanding is accepted voluntarily. But in the cerebellum, on the other hand, and in the nerve fibers, which emanate from it and are connected with it, we find the organic bases for the Involuntary.

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This Involuntary, we are informed, is twofold. One part is man's hereditary, which he has from his father and mother, and which gradually reveals itself as man grows up. But the other Involuntary "inflows through heaven from the Lord," and secretly disposes and rules everything of man's thought and will, if he suffers himself to be regenerated, and then manifests itself in adult age. (A. C. 3603.) The cerebellum is thus an agency of willing, but of unconscious and instinctive willing. It rules the heart and the viscera, and controls many spontaneous functions, which are "exempt from the will of man." The cerebellum, as an unconscious tool of the Lord, continually acts to balance and restore the order in body and mind which the cerebrum (or man's conscious will) has abused and distorted. (A. C. 4325, 9670, 9683.)* For the proper will of man is merely natural, and is turned away from the influx of heaven. The understanding is used by it to confirm the sensual affections, which it accepts, from the hereditary will.
     * The subject of the cerebella functions need considerable study in this connection. The Involuntary from the Lord should presumably be taken as seated in the interior degrees within the cerebellum, which are not perverted, but which constantly neutralize the heredity from the parents, and overrule the intentionally controlled behavior originating in the cerebral cortex. (A. 9683e.) Heredity-as an Involuntary derived from the parents-would then be seated in the natural degree of the cerebellum. (T. 160e; W. 432.) And it would consist in the order of the nerve fibers which, connecting with the cerebellar cortex, have confirmed the evil habits which parents have made their second nature. (A. 8593.) Such fibers accompany the cerebral fibres and coordinate them. (A. 4326.) The influx of life is into the will or cerebellum, and from this it passes forward into the cerebrum where the understanding is. (E. 61.) Modern neurologists recognize the cerebellum as a storehouse of immense reserves of nervous energy, but intimate that it institutes no behavior patterns on its own account.

     *     *     *     *

     In the mercy of the Lord, there are many things in man that are not man's at all. Man is given an inmost degree or Soul which relieves the Divine influx immediately. He is furnished also with two interior degrees within his mind which are beyond his power to pervert; and through these the Lord can act, and in these an angelic mind can be prepared, if man consents.

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These two degrees-the Spiritual and the Celestial-are present throughout the whole man. But in the cerebrum they serve as the transparent media through which the light of heaven can inflow to give every man a faculty to think and to see truth in the light of truth, apart from the perverting influence of the hereditary will.
     To this end it is provided that, in infancy, and at other times when the hereditary lusts are not aroused, there should be formed, by means of sense-experiences, certain states called "remains,"-states of delight impressed deeply in the profoundest recesses of the unformed understanding. Such states of delight are caused by the presence of angels who rejoice in the eternal uses which they prophetically vision in man's gentler experiences: which the angels appropriate and interpret for man, and leave as a source of future good, and as a motive from which man can think sympathetically from affections that are not his own.
     This is the beginning of the miracle, which lifts every man above the brutes. It does not necessarily make man regenerate! But it makes it possible for everyone to become free and responsible, so that he can become rational and moral. By it, the understanding can do something apart from the native will; wherefore it can be said that, alt bough the hereditary will is utterly ruined, the intellectual is preserved entire. (A. 10296, 4328.) The understanding is free.
     And it is because of this that man's will itself often seems to be divided. For sometimes we are borne away by currents of passion which we can scarcely understand and find it hard to control; or we may act instinctively from some physical hunger or some social greed or from some imposed habit-as if from loves which we have not chosen, and of which, perhaps, we do not approve. The next moment our mood may change us into a different being, and we feel a warning sense of caution or conscience, or are lifted up by some high aspiration. What our real love is-our will-is hard to determine amidst the complex of our confused feelings. Where is this unified will which is said to be the whole man a will moving calmly forward by orderly progressions towards a single goal?
     In early life this lack of interior unity is particularly observable.

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The youth cannot distinguish his own forming will from the emotional stirrings of his senses and his hereditary inclinations, or from the pressure of the will of others. Whatever he learns by experience or by training, he tends to assume as his own will, and by it he exercises self-control from prudence and judgment. He critically sifts the opinions of others and compares their behavior with his own, adopting what he regards as respectable, honorable and advantageous, and thus attains to a moral life. His will is being formed in the understanding. But not necessarily in the Rational. For-as has been observed in the world-imagination can prevail over will, Persuasion and suggestion, the force of example, and the influence of the sphere of others, unconsciously penetrate more deeply than instruction, to form one's willing-for good or for ill.
The doctrine reads, "every man is both in evil and in good; . . . nor can he live unless he is in both." (D. P. 227.) And in any of these conflicting states man usually feels as if he was acting from himself; as if what he was for the moment was he himself, his proprium or his "own." This is the great illusion of human life, which is yet the necessary matrix in which man's ruling love, his will, is formed. Man's proper will takes more and more distinct shape in the understanding. But he does not regard his will as a receptacle, but as his life. He may indeed recognize in himself certain hereditary traits; he may admit that much of what he learns in history, science, and doctrine, is not self-derived. Yet he glories in his own insight and discrimination, and takes merit for the skills which his second-hand knowledge and his native talents bestow; thus surrounding his whole mind with a defensive wall of conceit.
He feels increasingly that he has a will of his own-a will quite distinct from the cravings of the flesh and the lusts which were never fully revealed to him, but which he proudly thinks that he holds well under control by sheer strength of character or "will-power." His hereditary will enters into his consciousness, sometimes as sudden passions, and sometimes as definite intentions of evil. He makes these his own only when his understanding consents to them and holds them allowable, so that they form themselves into a purpose and become actual evils, (A. C. 4563); then they add themselves to his will or his proprium. (A. C. 8910, 9009; S. D. 3178.) For what is received in freedom remains, and is imputed to man because he identifies it with himself. (A. E. 412: 19; C. L. 493, 527.)

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Falsities, on the other hand, become roan's own when they enter the will, not while they remain only in the understanding. (T. C. R. 255, 658.)

     *     *     *     *

     Man believes himself free when he thinks and acts from what he feels as his own love or will. Yet his feeling may be mistaken. He may be only persuaded that the love is his own. Therefore the Lord said, "Ye shall know the truth, and the truth shall make you free." Man must choose his own love, and he cannot choose unless he sees truth which reveals the nature and origin of his rival affections.
     It is really the understanding, the rational, which makes man a free man. For truths-especially the truths of innocence and the knowledges of faith-are vessels for good. These vessels are actuated by the life of spirits and angels whose sphere of ideas is felt by man as an affection or motivation, and bus as will; giving man the sense of freedom to love what is not his, or not as yet his, and to will what is contrary to his former will.
     The doctrine shows that man's understanding can be elevated into heavenly light, and by this can be purified of merely natural ideas, and become independent of the will of his proprium and of its falsities. In such states of illustration, the will may also follow the guidance and tutelage of the understanding, and be raised up into a purer heat, or into selfless, spiritual love.
     This is, of course, spoken according to the appearance. The "involuntary' or hereditary will is not sublimated, nor is the self-conscious, proprial will refined and elevated. But man comes to feel as his the influx of life tempered by the angels who attend him. Actually, a new love and a new will arise in his understanding, and "truths become good," become felt as a new motive, so that man wills them and does them. This new will is a new creation by the Lord (A. C. 3870): yet it is freely and rationally accepted by man as his. By this new will the spiritual man is elevated by the Lord into heaven, evil still remaining in the will that is proper to him, which will is then miraculously separated. . . ." (A. C. 5113.) Conscience rears a barrier separating the old will from the understanding. (A. C. 863e.)

474

     In a sense, the new will is not even to be called a will. For the good which man does from it is of the Lord alone, not through the will, but through conscience. (A. C. 875.) It is limited by the truths, which are received within the church. (A. C. 7233); into these the Lord instils charity. It begins as obedience, and develops into an affection of doing truth (A. C. 3870), so that man feels repugnance in acting against it, as if it was contrary to his freedom to do so.
     The new will traces its rise to the remains of innocence, which the Lord instills in childhood. (A. C. 1555.) These are withdrawn into the inmosts of the mind in proportion as the proprial will develops; but when conscience is being formed, they are again remitted into the natural mind, so far as external things are vastated by various experiences, (A. C. 1616; S. D. 4383e; A. C. 19); and the remains are then appropriated and confirmed by the spiritual truths of doctrine; so that the formation of the new will is a continuous process, so far as man permits. Conscience becomes a new and heavenly "proprium," acquired by free choice. (A. C. 1937:5.) It is formed in the inmost conatus (endeavor) of man's thought, especially in states of self-compulsion. Man feels freedom whenever he follows some love. But by choice or free decision he adopts a love as his own, by reception or appropriation.
     The understanding stands in a measure outside of the man himself. It is an entrance gate, a mouth, the digestive tract and purificatory of the mind, containing many things not of man's will: and it is moved by many alien affections. The Lord provides that "the will shall receive truths and thus goods from the understanding, only so fast as a man as of himself removes evils in the external man, and only so far as he can be kept in these truths and goods to the end of his life, lest evil be commixed with good." (D. P. 232, 233.)
     Throughout the life of regeneration, man fluctuates between good and evil, or between the new proprium and the old. There is a combat in his rational mind between the spiritual will and the proprial will. Something of the old proprium enters into the life of the angels also. Yet no man can serve two masters. Good and evil cannot dwell together in man's interiors, that is, in the will itself, or in his inmost motive. In his interiors, after regeneration has commenced, there is no alternation of the states of good and evil, and thus no mixture. (D. P. 296:7.)

475

The love of spiritual uses, once established, is constant (Div. Love, xviie), and will then govern in all decisions wherein the rational mind is free. The inflowing life, instead of flowing through undetermined into the sensual, and being received simply as corporeal pleasure, is caught up in the planes of conscience and "terminated" as good affections. (A. C. 5145.) Conscience thus gives a new quality to the whole man: for the interior qualifies the exterior. (Char. 21.) The natural mind is reconstructed by stages, being at first compelled into obedience, and later suffering that great reversal of state which is likened to the bending back of spirals into the opposite direction. (A. C. 5128; D. L. W. 263, 254.)
By regeneration man is made new altogether. For "angel or man is such as his love is; and this not only in his organic beginnings . . . in the brain, but also in the whole body." All things are so disposed as to receive heavenly love. "If you are willing to believe it, man is made a new man: not only is he given a new will and a new understanding, but also a new body for his spirit." (A. C. 6872; Div. Wis. ive.) Nay, the physical body is also secretly affected; man breathes differently, and his blood absorbs the kind of nutriment that corresponds to his life's love. (D. L. W. 420, 423.) Through the new spiritual will the Lord "reforms and regenerates the natural, and, by this as a means, the sensuals and the voluntary things of the body, thus the whole man." (T. C. R. 533e.)
Nevertheless, with man the previous forms are not blotted out, but only removed so as not to appear or interfere. (A. C. 6872; Div. Wis. ive.) The new will works slowly, like a leaven. Each evil of proprium and of heredity must be exposed and shunned. The love of self must be weakened and turned-such is the appearance-into a love of uses. (D. P. 233:6) Sordid delights must be dislodged by mediate goods, and wholesome satisfactions must be substituted. Spiritual disaster awaits any man who, in his conceit, seeks a sudden conversion. (D. P. 233:6.) The first of man to be regenerated is his Rational. Much later, and more laboriously, the Natural; for the imagination has to be cleansed, if man is to receive the gifts of heaven without perverting them. (A. C. 3469, 7442.)

476

The Sensual degree, at the present day, is so wholly destroyed as to its delights and reactions that it can be reborn with scarcely anyone. (A. C. 9726: S. D. 4629:8.) Yet the knowledges of the corporeal memory can be re-ordered to serve genuine uses.
     It is the sensuals of the hereditary will-the "involuntary" which has its principal seat in the cerebellum-that cannot be amended, but only rejected. A man's paternal heredity will remain inscribed on him to eternity. (A. C. 1414. 1573, 719e.) Yet evils which are sought out by self-examination, and shunned, will not be handed on to the offspring. (A. C. 8550, 4317, 313; T. C. R. 521:3; C. L. 202-205.) In any case, this inherited will is "closed to man's consciousness, and is not imputed to him. (A. C. 8622, 9009.) It causes man s senses to respond with pleasure to evil suggestions, involuntarily. Yet it can be controlled, to serve man's self-protective instinct as a useful watchdog.
     When it is said that the new will may lead to a regeneration even of "the sensual and voluntary things of the body," we take this to refer to the control which the deliberate will, acting through the cerebrum, imposes upon the behavior of the body. (S. D. 1970.) For, through man's self-discipline, the cerebrum institutes habits, which the fibers of the cerebella nerve system are compelled to confirm and maintain. (T. C. R. 160e.)
     Even with the prehistoric celestial race, conscious life, as it began o dawn with a free reception of heavenly light, was conducted in the cerebrum. Man's heredity, in seated in the cerebellum, was then good. The men of the celestial church did not erect a proprial will, which had to be disciplined and finally set aside. From childhood their understanding was lifted up to meet the currents of spiritual neat which were received in their inherited will as a welcome influx of creative love from their Father in the heavens. Their Rational originated directly from this spontaneous conjunction of will and understanding, so that they could be said to be "born into all the Rational and all the Scientific." (A. C. 1902. 2557. See Rational Psychology, no. 313, ix.)
     To us, our will-our ambitions which are so likely to end in tragedy and disillusionment,-are of central importance. Much though we have learned of the inexorable laws and hidden powers of the natural universe, we have failed to understand the simple truth that the life which wells up within our will is not our own.

477

The river of life proceeding from the throne of God is divided into many heads ere it reaches us-some pure in the unconscious deeps of the soul, some mediated by the angels into good affections, some perverted by evil spirits to stir the powerful tides of heredity. The springs of our life are controlled by influences beyond analysis, before they become sensible through our corporeal experiences, or are made intelligible through revealed truths.
     But man's life is a history of his free decisions, the organic result of his reception of these influxes. In a mysterious way these free decisions combine man's past with his present into a will, which at every juncture of his life, stands for the sum and substance of his personality. Actual evils, which have been shunned, silenced and forgotten, can never be so expunged that they have not had a restricting and limiting effect upon the new will that is given him by the Lord's mercy as his; but they remain as scar-tissue in the organism of his spirit. For, in our spiritual growth, every evil to which we consent closes an avenue of influx which can never be wholly reopened, although by repentance other ways can be sought.
     Man's will is but a vessel, built of borrowed stuff, and susceptible to borrowed states. Man has nothing of his own. (D. P. 308, 309.) And only by regeneration, when he realizes that the influxes which cause his moods, his longings, his will, are not his, can he begin to become free, become something of his own (S. D. 2043, 2044),-a state which freely responds to all the complex elements that are represented in his make-up, a unique quality of reception which is freely determined by human choice, and which unifies his whole mind and body for a distinct purpose, a spiritual use which can be manifested in fulness only after death. The more fully an angel has surrendered his own will, and has sought a conjunction with the will of the Lord, the more distinctly does he feel the delight of his freedom, his responsibility, and his integrated individuality. (D. P. 43.)
     It is not that the angel is pure-or that there is any pure good or pure truth with him. But he has accepted the truth of innocence which was lost in the garden of Eden, and which alone can lead man back to the tree of life in the City of God. The time of conflict and temptation is over.

478

LORD WE WORSHIP 1946

LORD WE WORSHIP Rev. ALFRED ACTON 1946

     (At the Eighteenth General Assembly, June 18, 1946.)

     As an artist takes his canvas, his pigments, and his brushes, that he may produce a work that shall reveal his thoughts and affections, so the Lord created matter that by means of matter He might reveal Himself, His Divine Love and Wisdom. Man is an image of God in that he can act as of himself; but his actions are finite. They consist in forming and molding matter, not in creating.
     The essence of Divine Love is to love others outside itself. It was that this Love might be satisfied that the Lord created the world of fixed matter whereon and whereby He might display His Divine Love and Wisdom, and whereupon He might form man as an image of Himself, to behold that Divine Love and Wisdom, and, beholding, to receive the delights and blessings thereof.
     Therefore God created the world as a picture revealing Himself,-a theatre representing His Divine Love and Wisdom. The first created men, on beholding this Divine Theatre, were inspired by a certain gratification. This came from the soul itself; for in the soul is intelligence and wisdom, it being from these that she has wonderfully formed her body. And when the ultimate theatre of Divine Love and Wisdom entered through the gates of the senses, and presented itself to her view, she immediately inspired in the man a perception of her own sense of harmony, and so produced in him a feeling of delight. The perception itself was the soul's, but, wherever she inflows, the soul yearns to give, and to give absolutely, so that the recipient shall feel no other than that what is given is his own. So the Lord gives life to man; for, however much we may acknowledge that life is not our own, yet we can never remove the appearance that life resides within us as our own. That appearance ever remains as an eternal testification of the essence of Divine Love to give to others.

479

     The interior delight experienced by the first men on beholding the ultimate theatre of the Divine Love and Wisdom can be illustrated by what we ourselves experience on the sensual plane. The untaught babe perceives instinctively the harmony of the milk that he sucks in, and, perceiving, is affected with delight. No one has taught this to the babe. It's perception and delight comes from the soul. So in later years we are instinctively affected with delight at agreeable tastes, odors, sounds, and sight, and disagreeably affected when the objects sensated are opposed to the form of the sensory organs. This is the case on man's sensual plane because the sensory organs are not perverted. It is not the case on the mental plane; for, by heredity, the organs of the mind have been perverted.
     While the babe is as yet ignorant, save of the most sensual experiences, it displays nothing but the innocences and delights of the soul; but as it grows up and acquires new experiences, these experiences penetrate more deeply and reveal the world to its mental organs; and these organs, perverted by hereditary evil, perceive a harmony and delight in that which satisfies the love of self. The soul then retires, as it were; a barrier is gradually built up between herself and the body, or between herself and the man proper. The soul is indeed present to impart life, but the pathway whereby she can give the perception and love of things heavenly has been closed. It can be opened only by a rev elation given directly to the external man by means of his senses. But, with this revelation, the continued presence of the soul is made manifest in an instant perception of universal truths when presented, even if those truths are opposed to the will.
     In primitive man, the pathway between the soul and the body was not closed. Hence, when the theatre of Divine Love and Wisdom was presented to his senses, he experienced on the lowest plane a delight which sprang from the soul. This was the beginning of the Lord's heavenly gifts to man. But the gifts did not stop here. As experiences accumulated, and the organs of the mind became more opened to the world, the soul inspired more interior delights-delights, not of the senses of the body, but of the spiritual senses: senses which perceived, not merely the harmony of worldly things, but the harmony of things spiritual,-a perception of the presence of God.

480

     For us, with whom the internal way from the soul to the body has been closed, it is difficult to perceive the mode in which primitive man was instructed in spiritual things. Yet we can get some idea of this from the opposite, namely, from contemplating a man entirely unrestrained by the truths of religion. How quickly would he not learn cunning devices for satisfying his evil love How crafty would he not become in his striving to satisfy his loves!
     The first men were instructed by an internal way. The pathway between soul and body being open, the soul itself instructed them by an ever growing perception, first of natural harmonies, and then of spiritual. Thus they were introduced into a knowledge of God and the worship of Him, and they grew in wisdom. This is intimated in a passage in the Memorabilia (n. 2591), where the question is raised as to how the first even or those who were the firstborn were instructed when there were no spirits or angels by whom instruction could be given. The answer is that they were instructed by the Lord alone. But this instruction by the Lord could not at first have been given, as it was given later, by the appearance on the Lord by means of an angel. It was given by the Lord present in the human soul. This is confirmed by the teaching of the Writings that man was born into the order of his life. Thus he was born as an animal, but a human animal. Like an animal, he was able instinctively to see the uses of the things that came before his bodily senses, and so to live the order of his life. But, unlike animals, he was able, also instinctively, to look down upon the sensations of his natural mind, and there to perceive heavenly uses,-uses which brought to him, not the sustenance and delight of the body and the external mind, but the nourishment and delight of the soul.
     The instruction thus received was fundamentally different from that which is now given men by truths revealed by means of the senses. It consisted In a perception of harmony and delight in the ultimate representations of Divine Love and Wisdom, and from these a constantly growing perception of the Divine things contained in those representations. The spiritual things perceived were the same as those which can now be perceived in the Divine Revelation given to the New Church, but they could be set forth only in the language of representations. They could not be expressed in the language of rational truths, and still less of scientific. Men of the Most Ancient Church worshiped an invisible God (T. 786), and were in the light of the moon (ibid., 109).

481

Not that they did not see and worship God, but that they did not see Him present in ultimates as the Divine Truth, but saw Him only representatively. Yet it was the Lord they saw and worshiped.
Their speech concerning the Lord and concerning the things of heaven could be couched only in the language of the representations apparent in nature. These alone served as the alphabet expressive of their spiritual perceptions. Yet to this there is one exception, namely, when it comes to moral actions. Ultimate knowledge concerning these was with them as it is with us; indeed, something of this knowledge exists and has always existed among all nations. These knowledges concerning moral actions formed also a part of the ultimate language of the Most Ancients when spiritual truths were expressed, being thus clothed, nor with mere objective representations, but with truths on the natural plane, perceived by the natural mind as of itself. Hence in the Old Testament, including also the Ancient Word, those parts where the spiritual sense shines through in the letter are couched in the language of moral actions. This preservation of moral good is indicated in the two genealogies of Christ, the one in Luke, which ascends from Joseph to God, indicating the preservation of moral good, and the other in Matthew, which descends from Abraham to Joseph, indicating the purely representative presence of spiritual truth.
Though the men of primitive times were instructed by the internal way, they were yet in freedom to turn to heaven or to the world, just as the body, even of the healthiest man, tends of itself to fall to the ground, and is constantly held up 1w inflowing life, so also is it with the organic substances of the mind. Of themselves they tend constantly downward to the world, and must ever be held up, as it were, by a conscious willingness to receive life from heaven. Herein lies man's freedom, and the possibility of the abuse of this freedom. It was abused even in primitive times. Then evil entered into the world, and with evil the gradual closing of that inward path of instruction whereby man had instinctive perception of things heavenly. There remained then, as the means by which man could be instructed, only the external way, or the way through the senses.

482

     That this instruction might be possible, writing was invented, and, toward the end of the Most Ancient Church, men were raised up who should commit to writing the spiritual things which they had learned by perception. But the writing could be only in the language of representations taken from the world of men and nature. It could not be in the form of rational truths expressed naturally, for no such truths were known to men. It could, however, be clothed in part in the language of morals. We have a striking example of such clothing in the writings of the Most Ancient people which were shown to Swedenborg in the spiritual world, among which, he was told, was this canon: "Sons, if you would love God and the neighbor, and if you would be wise and happy to eternity, we counsel you to live in monogamy. If you depart from this principle, every heavenly love will flee from you, and with it internal wisdom." (C. L. 77.)
     For the most part, however, the writings handed down from the Most Ancient Church were couched in objective correspondences drawn from the world of men and of nature: and, for the understanding of them, it behooved that there be a science of correspondences. Such a society was also committed to writing, that men might be able to understand, not only the human writings handed down by their fathers, but also the revelations that were to be given them. For, with the closing of the internal path from heaven to earth, it was necessary that revelation be made by way of the senses.
     Such revelations, clothed in the language of objective correspondences, were made by means of angels speaking to the patriarchs in visions. By the learned who were versed in the science of correspondences, these revelations could be understood, and the spiritual truths which they were thus able to receive were spread in simple form among the people.
     With the growth of evil loves, however, came distaste for spiritual things, and the science of correspondences became either lost or turned to evil uses in the form of magic; for the pathway of communication between men and spirits was still held open, this being the only means by which revelation could be made; and this communication could be and was used by evil men to work magical deeds now no longer possible.
     Though the science of correspondences was thus lost or perverted, revelation continued: but it was couched, for the most part, in purely representative language, and the men of the Israelitish Church to whom it was given were wholly unable to discern the spiritual truths contained within.

483

Sometimes the very words were unintelligible, even to the prophets who uttered them. The life of the Israelitish Church, or of the simple among them, was then sustained by those parts of revelation where the spiritual sense was clothed with moral truths.
     Even though not understood by met, revelation was yet necessary. It was necessary, because it is of Divine Order that instruction shall be given, even to spirits and angels, only by means of ultimates. It was therefore necessary for an gels and spirits that there should be ultimate representations of Divine Truth in the ultimate plane of men s minds, wherein they could see and be instructed in spiritual truths, and especially in the truth that the Lord is a Man,-a truth which they perceived in the prophecies concerning His coming, prophecies which became more and more clearly expressed as the Jewish Church sank into utter darkness.
     With the closing of the internal way from heaven to earth, it became necessary that revelation be made by the gateway of the senses. But such revelation could be given only by means of spirits and angels; and their speech, when it came to the prophets could be expressed only in representative language,-a language which at last none could understand. Yet, there was no other means d)f revelation: for in all the earth there was no man who could teach spiritual truths in a way comprehensible to the natural man. "I looked, and there was none to help: and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me." (Isaiah 63: 5.)

     II.

     Utter spiritual darkness reigned on earth, and there was danger that even the moral clothings of spiritual truth would disappear. Then God became incarnate by birth into the world, that He Himself might become the Last as He was the First.
     There is no truth in the Christian Church that is so denied, both openly and secretly, as the truth of the Virgin Birth. Yet, were men in simple faith, the very words of the Lord would be sufficient proof of the Great Miracle. Even though the New Testament said nothing concerning the Virgin Birth, its teachings would yet demand such a birth.

484

     Men of all shades of belief freely admit that Christ was without guile or deceit; yet He proclaimed that He was the Messiah; that He was one with the Father; that all power in heaven and earth was His: that all men should come to Him alone. What mortal man could make such claims? Who of mortal men can say, "Thy sins be forgiven thee," or, "Who convicteth me of sin?" Who of mortal men could say, "I ate the bread which came down from heaven," or, "Whoso eateth my flesh and drinketh my blood hath life eternal, and I will raise him up at the last day"? What mortal man could do the miracles wrought by Christ? And, note well, these miracles are revealed, not from hearsay, but by men who actually witnessed them, men whose writings abundantly prove their good faith.
     Such testimonies from the New Testament could be multiplied. And to one who is simple hearted they are sufficient to enable him to see that Christ is indeed the Son of God, born of a virgin. But the state of men at this day is such that even among the upright there are many whose faith wavers; who believe, yet wish for external proofs to strengthen their belief. In Divine Providence, such proofs are not wanting. They are not to be found, however, in analogous births in the lower species of living creatures, as some have vainly imagined. The Virgin Birth is unique. Its ultimate proof lies, not in any analogous birth, but in historical evidence. The very record of a Virgin Birth is sufficient proof of its truth; for only on the basis of the fact can the record be explained.
     The idea of a Virgin Birth was entirely alien to the Jews; they looked for a Messiah legitimately descended from the House of David, and to them the story of the Virgin Birth was a cause of slander. (John 8: 41.) Save for the solitary prophecy in Isaiah, the idea of a Virgin Birth was unknown to men; and, as shown by the attitude of the Jews to Jesus (John 8: 41), the prophecy itself had not led men to expect a Virgin Birth in actuality.
     Mythology does indeed deal with Divine incarnation, but it has no suggestion of a virgin birth, and men, in their endeavor to disprove the Gospel Story, have vainly attempted to account for the recording of such a birth by the simple and unlearned Evangelists. In their attempts, moreover, they have contradicted each other, the explanation given by one being shown by another to be untenable, and so on.

485

Furthermore, the explanations themselves demand of the reader a credulity hardly to be imagined. Thus it is said by some that the writers of the Gospel got the idea of the Virgin Birth from India or China: and by others, that they invented it for the sake of spreading their Gospel. Can men be so credulous as to ascribe eastern lore to simple fishermen? or fraud and deception to the simple writers of the Gospels?
     It is easy to deny what is not understood, but mere denial is not sufficient. The Gospel Story is with us, and how shall we account for it save on the basis that it is a narrative of truth?
     Nor is it beyond the power of one who acknowledges the Virgin Birth to see in some measure how this miracle was effected. For this seeing, we have the guiding truth that the Lord was conceived, carried in the womb, and brought forth as are men, save that He had no human father. If, then, we could understand how the case is with man, our eyes might be opened to see how it was with the birth of the Lord.
     The male is inmostly a form of the love of growing wise, and this love is constantly in the effort to go forth for the acquisition or truths. There is nothing in him which clothes for use. His whole effort is to go forth, to acquire, to pioneer, whether in the field of nature or in that of the intellect. The ultimate manifestation of this effort is his bodily strength and his love of contention, as seen even in young boys. This masculine trait reigns in every part of his body, even the most minute, and nowhere is it so ultimately manifest as in the seed. There is in the male neither the effort nor the substance to clothe the seed in the human form. It is indeed clothed, but only for the purpose of transmission.
     The inmost of woman, on the other hand, is not the love of growing wise, but is wisdom itself-that wisdom which consist; not in the love of arguing truths, but in that love of God and the neighbor which gives the perception of truth when presented. This inmost manifests itself ultimately in a body which is beautiful, for wisdom is beauty itself: in a natural perception of refinement and decorum; in a love, not to go forth and acquire, but to receive and clothe, as seen in girls who love their dolls and love to clasp them to their bosom.

486

This feminine trait reigns in every part of the body, even the most minute. Everything in woman is in the effort to clothe.
     When the male and female nuclei meet in the ovum, the clothing furnished by the father has finished its use. From its masculine nature, a nature which reigns in every least part of the male, it can furnish nothing whatever for clothing the soul with a human form. Its use is to transmit, and, with the accomplishment of its use, itself is dissipated. But before being dissipated, it gives the pattern of its life to the inmost clothing furnished by the mother. This pattern constitutes the paternal heredity within which is the Divine heredity,-the faculty of rationality and liberty. Hence the teaching of the Writings, that "everything spiritual that man has is from the father, and everything material is from the mother" (T. 92).
     Some confirmation of what has been said is given in Marshal's Physiology of Reproduction, published in 1910: "It is obvious (he says) that the sperm contributes comparatively little material to the fertilized ovum, being provided with only sufficient protoplasmic substance to form a locomotive apparatus by means of which it gains access to the ovum. The predominantly destructive metabolism of the spermatozoon as contrasted with the ovum (he continues) has been strongly emphasized by Geddes and Thompson fin their work on the Evolution of Sex], who believe it to exemplify those katabolic phenomena which, according to their view, are usually associated with the male sex" (pp. 175-76).
     These considerations enable us to gain some comprehension of the Virgin Birth of our Lord: for, granting that no finite substance comes from the human father, but merely the characteristic pattern of his love; and granting that it is life alone flowing through finites from the spiritual sun that clothes itself with substances furnished by the mother: we can then see how the Lord could be conceived of a virgin, as man is conceived, but without a human father: even as the first man was born without a human father.
     But here there is a difference, for the first titan was born without any human heredity, while the Lord was born with a Divine Heredity. The human heredity consists of the inmost pattern or form imposed on the purest substances of the body. This is evident: for the heredity is the character which has been acquired by the father or other ancestors, and that character can be formed only in substances over the form of which man has control.

487

     What, then, was the Divine Heredity of the Lord? What was the Divine pattern imposed on the finest substances of the body taken from Mary? The answer is indicated in the words of the Psalmist: "He bowed the heavens and came down." It is further indicated in the Writings where we read: "It was the Divine Human which the Ancient Churches adored. Moreover, Jehovah manifested Himself to them in the Divine Human, and the Divine Human was the Divine itself in heaven, for heaven constituted one man, called the Gorand Man. This Divine in heaven is nothing else than the Divine itself, but in heaven as a Divine Man. This Man it is that the Lord took on and made Divine in Himself and united to the Divine itself as it had been united from eternity." (A. 5663) And again: "When the Lord came into the world, He put on that very thing which with the angels of the celestial kingdom was formerly the Human Divine: it was also a Divine Man. This Human ceased when the Lord made the human in Himself Divine" (A. 6371). Here then we have the Paternal Heredity, the Divine Pattern, inmostly impressed on the substances taken from Mary. What took the place of the heredity from a human father was the Divine Human in the heavens.
     Mary, a betrothed virgin, was in holy awe at the words of the angel who addressed her: "Hail, thou highly favored, the Lord is with thee: blessed art thou among women. "She was troubled," and the angel said. "Fear not, Mary: for thou hast found favor with God; behold, thou shalt conceive and bring forth a son, and shalt call his name Jesus: He shall be great, and shall be called the Son of the Highest." Then Mary, in trembling awe, uttered the words: "How shall this be, seeing I know not a man?" And the angel answered: "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God." And Mary, affected with holy emotion which set atremble the inmost things of her body, answered: "Behold, the handmaid of the Lord. Be it unto me according to thy word. And the angel left her."
     It was at that moment of her trembling submission that the conception took place.

488

The Divine Life, flowing through the angelic choir which was Gabriel impressed the pattern of the Divine Human in the heavens on the inmost substances of the ovum of Mary, now submissive in holy awe. Here there was no clothing and unclothing of seed as in the case of man, but the law of conception was the same. It was the Divine Life that entered the virgin ovum, but the Divine Life flowing through the Divine Human in the heavens, and this latter gave the pattern which was the Divine Heredity of our Lord. The sphere of the celestial heaven, when the angels thereof were in holy thought concerning the Lord to come, gave the finite twist and turn to the Divine Life. That Life, however, took nothing from the heavens save the pattern Divinely impressed. This was the Paternal Heredity of the Lord. Hence, differently from all other men, the Lord was born with an hereditary appetite for truth and desire for good (E. 449, page 1145); or, "He was born a Celestial-Spiritual Man." The internal Human of the Lord (we read) was the celestial of the spiritual, and this was true from the Divine or the proximate covering of the Divine in the Lord. And because the spiritual of the celestial, which is a medium, proceeded from it, therefore the Divine was also with this medium" (A. 5689).

     III.

     Thus Jehovah came into the world. The Word which had created the world as a theatre representative of Divine Love and Wisdom became flesh. At first this presence was manifested only by the Holy Sphere of the infant, which caused the shepherds and the wise men to adore. He was an infant as an infant, a boy as a boy, etc. (T. 89); and as He grew. He manifested more and more the presence of His Divine Paternal Heredity, even as man in growing manifests his human paternal heredity.
     Of the Lord's life on earth prior to His shewing Himself to Israel, but one incident is recorded in the Gospels. This is clearly of Divine Providence, for had men known of the preceding years, when the Lord was undergoing temptations, they could with difficulty have believed in His Divinity.
     He had taken from Mary a body, not that He might be tempted, but that He might conquer: that so He might meet the assaults of evil men, and might demonstrate His power over them, without destroying them.

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For His ears could hear the evil words of hatred and unbelief; His eyes could behold the cruel deeds of wicked men; and His body was subject to their assaults. By His senses, moreover, the world could enter in and be presented before Him; and in the mental images thus formed, evil spirits could present their perversions and make their assaults. The whole of hell passed through His brain, as it were, and was rebuked, subdued, and conquered. Thus He redeemed the whole human race, that is, He brought to human comprehension the Divine Truth whereby wicked men were silenced, and the hells subjugated: and men, looking to that truth, could receive the benefits of His redemption. This is ultimately seen in the Lord's power over the Scribes and Pharisees, a power, the benefit of which was shared by the simple who believed in Him, and, believing, also had power. Thus the lowly man who had received his sight, answered the proud rulers, "Who he is, I know not. This I know, I was blind, and now I see." And his would-be persecutors were silenced.
When the Lord appeared in Israel and commenced His public work, the work of subjugating the hells was well nigh accomplished, and His human was well nigh glorified. Indeed, we are told that when He taught He was in the state of glorification. It is this state of glorification which is presented almost everywhere in the New Testament. The states of temptation and humiliation are but rarely described.
When the Lord taught, He revealed Himself as the Conqueror of the Scribes and Pharisees on earth, and of the hosts of evil spirits in the other world. And when the multitude heard Him, they saw with their spiritual eyes the Divine God-Man, teaching and enlightening, as never man did before. Such was the case with the multitude that heard the Sermon on the Mount. "They were astonished at his doctrine, for he taught them as one having authority, and not as the Scribes." It was with his spiritual eyes also that Peter saw the Lord as a Divine Man when he exclaimed. "Thou art Christ, the Son of the Living God": and it was with their spiritual eyes that the disciples at Emmaus knew Him when He broke bread, "and their eyes were opened." In the Lord, the Divine Love and Wisdom, which proceeded from Him from eternity, now appeared before the eyes of the natural mind, that is to say, before the spiritual eyes of men on earth, even while in the full enjoyment of their earthly faculties.

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They saw Him as a Divine Man.
     Indeed, it is only the eyes of the spirit that can see the Lord. The eyes of the body can see only matter. Were the senses of the body able to perceive the Lord, and then animals could perceive Him. The Scribes and Pharisees say the body of the Lord, but they did not see the Lord. It was only the simple who were affected by His Word: it was only these who, at times, saw the Lord, the Divine Man; and they saw Him with the eves of their spirit.
     Yet this sight was dimmed and obscure, because so closely conjoined by corporeal thoughts of a finite body, a finite man. At times they saw a Divine Man, at times a human Prophet, a worldly Messiah. Therefore Mary Magdalene, tearfully seeking her Lord, besought Him whom she thought the gardener to tell her where they had laid the body of Jesus: and, on hearing His voice, she uttered the single word Rabboni, a word expressive of utter submission and adoration. But Jesus said, "Touch me not!" Mary did indeed see something Divine in the Jesus she loved, but there clung to her also an earthly love, the joy of seeing a man saved from the persecution of his haters.
     Mary represented the first Christian Church. In the beginning, the men of that Church did indeed see the Lord in the teachings of the Gospels; but with their seeing was mingled the thought of a man. With such a church, the Lord could not be fully present in His Glorified Human. Therefore He said, "Touch me not, for I am not yet risen to my Father: but go to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God."
     Even though their vision was obscure, the men of Galilee and Judea who heard with joy the teachings of Jesus did see the Lord: and they saw Him as never before men had seen. They saw Him as actually Man; not only as the flesh drawn from the world, but as a Man revealing Himself to their comprehension. For the Lord came, not only that He might subjugate the hells and order the heavens, but also that He might reveal Himself as a Man seen in bodily form, as an ultimate whereby men might be led to see that the Glorified Lord was a Man in fullness.

491

     Yet the vision of the Divine Man was obscure. Men had been reduced to such spiritual darkness that they could not at once be elevated to see clearly in the light of heaven. The Lord could speak to them only in simple language. "I have many things to say unto you (He declared), but ye cannot hear them now. Howbeit, when He the Spirit of Truth is come, He will guide you into all truth." (John 16: 12, 13.) These words express, not only the inability of the people clearly to see the Divine Human. but also the promise of a clearer sight in the future.
     Spiritual sight or the ability to see spiritual things does not come to man at once: it must be acquired gradually. It is so with natural sight. A babe sees things only in a vague and general way, but as its sight is formed by seeing the different objects of the world, it begins to discriminate, and to see with greater clearness. The same is seen in the sight of the natural mind A scientist cannot at once comprehend the inner complexities of nature. His sight must first be formed and developed by many knowledges, gradually acquired and reduced to right order. So is it with spiritual sight. At the time of the Incarnation, men were in dense ignorance as to everything spiritual, and before they could see with clear spiritual vision, their sight must be trained. It is the promise of this training that is involved in the Lord's prophecy of the coming of the Spirit of Truth, and also in the Lord's words to Mary, "Go ye to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God." The first of the training was the Lord's own teaching to the people as recorded in the New Testament.

     IV.

     The revelation of the Lord in His Divine Human produced a marvelous change in the world-that change which marks the difference before the Advent and after the Advent. Men were now set free to think concerning theology. No longer was the priesthood an exclusive caste. The teachings of Christ were so clear that any man could understand them if he would: and also could proclaim them if he were so inspired. This new freedom on the theological plane gave men the power to think freely on every plane, and the courage to express their thought. It brought them a growing perception of the doctrine revealed by Jesus, and with the perception a conviction that the Lord was with them, a conviction, which gave them the strength and the courage to defy the Roman world.

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Later, freedom of thought was suppressed by the Roman Catholic Church; yet the suppression could not be permanent. A Wyclif arose, a Huss, a Luther: and the freedom of thought in the things of theology, which these men championed, was gradually extended to freedom of inquiry into the mysteries of nature. Then was born into the world something previously unknown-the science of natural things. The inmost cause of this was the revelation given by the Lord Incarnate.
     The knowledge of natural science alone, however, would not serve to enable men to see spiritual truths, i.e., to see the Lord revealed. This is plainly evident at this day, when the highest development of science is accompanied with increasing spiritual darkness. To serve its true use, the cultivation of science must be inspired by the truths revealed by the Lord Incarnate.
     In the early rise of science, there were men thus inspired; and, by their means among others, there was accumulated a world of knowledges which reflected in fuller clearness the wonders of the Creator.
     And then was raised up a man, Emanuel Swedenborg, who could be prepared to be the means for the revelation of the promised Spirit of Truth. In all his studies, Swedenborg was inspired by the acknowledgment of the Lord Jesus Christ and of His teaching. It was in the light of these teachings that he took over the body of scientific knowledges and molded it into a form that reflected the Love and Wisdom of God-Man.
     Note well, that it was the Lord's teachings in the New Testament that inspired Swedenborg and prepared him for his unique office; that led him to formulate doctrines thitherto unknown, doctrines which were essential to his office as Revelator. In him was the final fruition of the message, which Mary was commanded to carry, "Go ye to my brethren, and say unto them, I ascend unto my Father and your Father, and to my God and your God." The time was at hand for the revelation of the Lord in the fullness of His Glorified Human present and omnipotent in the whole universe on its every plane.
     This revelation is given in the Writings. There the Divine Love and Wisdom is present before our eyes as God-Man, speaking to us, teaching us, exhorting and leading.

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There the Lord reveals to us, not the simple yet truly profound truths of the Gospels, but the inner arcana contained within those truths. There He presents Himself as a Man revealed to the sight of our spirit.
But it is one thing to see the Lord in the Writings as a Rational Body of Truth, and another to see Him as the Divine Glorified Lord. To see merely a body of rational truth is to see with the eves of the natural mind alone: but to see Him as the Glorified Lord is to see Him with the eyes of the spiritual mind. And none can thus see save those who humble themselves before Him, submit their will to Him, and obey His commands. It is these, and these only, who worship and adore the Lord now revealed.
PENSION PLAN 1946

PENSION PLAN EDWARD C. BOSTOCK 1946

     (At the Eighteenth General Assembly, June 18, 1946. For the Discussion of this Address, see September issue, p. 404.)

     My subject this evening is "Pensions and Annuities for Ministers and Teachers of the General Church."
     The circumstances that brought about my selection to speak to you on this subject remind me of the story of the two stuffed fish that hung on the wall. One said to the other. "If I had not opened my big mouth at the wrong time I would not he here now." I talked about pensions so much that I was elected to do this job.
     Almost two years ago, a joint pension fund committee, consisting of members from the General Church and the Academy, was formed to study the problem of bringing greater security to ministers and teachers of the two bodies. This committee has studied numerous plans for providing pensions and annuities, with the result that a suggested plan is now to be placed before you.
     Before presenting the plan itself, it will be useful to review the circumstances under which ministers and teachers are employed.
     Very few ministers are employed by the corporate body of the General Church. In most cases, ministers are supported directly by their societies, after having received and accepted a call.

494

The Bishop's office, however, and certain missionary and extension work, are supported from General Church funds. The extension work consists largely of assisting circles and small societies financially until they become self-supporting.
     The salaries of our ministers have not been sufficient to enable them to provide for incapacity or old age. Some improvement in the salary scale has been made, and it is to be hoped that greater improvement will follow, but it does net appear that they can hope to accumulate sufficient savings to provide adequately for either emergency or old age.
     In considering the matter of pensions, the question has been asked as to whether each society in the General Church should not be directly responsible for the minister or teachers employed by it. Obviously, only the larger societies could undertake to do this: but even here it would not be practical, because ministers move from one society to another, and those serving small or isolated societies should have the same protection as those serving the larger societies.
     The teachers to be included in our General Church pension plan are those employed by societies of the General Church in their local schools. The Academy will have a separate plan for its teachers. The problem of moving from one society to another is essentially the same as in the case of ministers. As an example, we have a local school teacher who taught for many years in one society, and then transferred to another society. The new society could not be expected to assume responsibility for past services, and the teacher would have no protection unless a uniform pension plan is adopted.
     When we first started to work on plans for pensions and annuities, it was thought that some form of insurance might be secured whereby an insurance company would be responsible for payment of the proposed annuity or pension, and that the Church societies and the ministers and teachers involved could all contribute toward the premiums.
     Several studies were made, covering various forms of insurance trusts and annuities, but all of them proved too expensive, and none of them provided all the features, which we considered desirable.
     For example, one study made by the John Hancock Mutual Life Insurance Company outlined a scheme for Retirement Annuities.

495

Their plan provided for retirement at the age of 65. Under it the employee would receive a percentage of his salary for the balance of his life, which in most cases would amount to about 40% of his last salary. This plan did not provide any payment for disability, and required a down payment to the insurance company of $360,000.
     Another scheme explored covered an insurance and annuity arrangement known as a "Pension Trust," under which a policy of insurance is taken on the life of each minister or teacher, annuities to be paid at reaching a certain age and insurance paid at death. This plan was nothing more than an arrangement under which each individual would be insured just as if the individual took the policy himself: and it was subject to all the requirements as to insurability, etc. No advantage in premium rates was to be had by virtue of insuring a group, and the rates in each case would have depended on the age of the insured. Due to the advanced age of a considerable number in the group, the cost of this insurance would be prohibitive.
     Having thoroughly explored various insurance plans, we drew up a plan of our own, and tested it out by means of applying life expectancy tables to a carefully prepared tabulation of all ministers and teachers in the General Church.
     An analysis of ministers and teachers employed in the General Church revealed the following:
     Under 30 years of age                         8
     Between 30 and 40 years of age               11
     Between 40 and 50 years of age               9
     Between 50 and 65 years of age               20
     Between 65 and 75 years of age               7
     Over 75 years of age                         4

     In all                                   59

     Over half on the above list, therefore, were over 50 years of age, or in a class where, in all probability, they would be entitled to receive some form of pension or annuity in a very few years.
     The over-all payroll of the above list, at the time of the calculation, was about $85,000.

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     Based on our calculations, we believe that the necessary pensions and annuities can be provided by setting aside an annual fund of approximately $12,000, to be provided partly from the income from our investment fund, and partly by the payment to the fund of an amount equal to 10% of all salaries, whether in cash or the equivalent.
     The General Church has a pension fund with capital invested amounting approximately to $82.000. This fund was originally given to the Church by John Pitcairn for General Church purposes. Income of approximately 4%, or $3,280.00 annually, can be expected from this fund, so that the necessary balance to be raised, or $8,720.00, can be secured by the 10% of salaries formerly mentioned.
     We propose, therefore, that the General Church, and every agency in the Church employing ministers or teachers, pay a cash sum equal to 10% of all salaries or compensation, on whatever basis paid, whether cash or its equivalent, into a Pension and Annuity fund to be held by the Treasurer of the General Church and administered by a Pension and Annuity Committee; such fund to be applicable to ministers and teachers in the General Church under rules and regulations to be approved by the Executive Committee of the General Church.
     While the amount to be set aside for pension and annuity purposes may at first blush seem like a large amount, it should be borne in mind that we are now carrying some ministers and teachers on our salary rolls who should be otherwise provided for. Furthermore, as the older ministers and teachers are retired, younger ones will take their places at somewhat lower salaries, so that the over-all cost should not be out of line with what it is now.
     The Plan as presently outlined is as follows:
     The General Church shall contribute annually an amount equal to ten per cent (10%) of all salaries paid by it to its employees, whether in cash or otherwise, into a Pension Fund to be held by the Treasurer and administered by a Pension and Annuity Fund Committee to be appointed by the Executive Committee. Similarly, all General Church societies wishing to participate in the plan shall contribute ten per cent (10%) of all salaries paid by them to ministers and teachers employed by them, whether in cash or otherwise, into said Pension Fund.

497

All monies paid into the Pension Fund shall, in the discretion of the Executive Committee, he subject to withdrawal and application to other uses of the General Church at any time, and the Executive Committee shall have the power to amend or suspend the Plan at any time.
     The Plan shall apply to all employees of the General Church and to ministers and teachers employed by General Church societies. For the purposes of this Plan, all those designated in this paragraph shall be deemed to be employees. Pensions shall he awarded in accordance with the terms of the Plan to employees at or after the employee reaches the age of sixty-five (65) years, providing at least ten (10) years of service have elapsed.
     If employment is continued after an employee reaches the age of sixty-five (65) years, the terms applying at age sixty-five (65) shall apply when such employee retires.
     Annuities shall be awarded in accordance with the terms of the Plan to employees who become incapacitated while in active service, after ten (10) years of service have elapsed.
     Pensions and annuities shall be computed on the following basis:
     At age sixty-five (65) in the case of pensions or at the time of disability in the case of annuities, the beneficiary shall receive an amount per annum equivalent to twenty per cent (20%) of the last annual salary for the first ten (10) years of service, plus one per cent (1%) per annum for each additional year of service up to but not exceeding fifty per cent (50%) of the last annual salary.
     The Executive Committee of the General Church shall appoint a Pension and Annuity Committee with authority to operate the Plan. Such committee shall be responsible to the Executive Committee. The Pension and Annuity Committee may. in its discretion, in exceptional cases, modify the plan to provide greater or less pensions or annuities, subject to the approval of the Executive Committee.
     In case an employee has also been employed by the Academy of the New Church, the General Church will cooperate with the Academy, in order to provide such employee with full benefits of the Plan, and the cost thereof shall be shared as may be mutually agreed upon by the General Church and the Academy.
     Social Security or other benefits awarded by the Government may be deducted from benefits allowed under the Plan.

498

     The Pension and Annuity Plan does not extend to the dependent spouses or dependent children of deceased employees.
     Now I know that those of you who have followed the Plan closely will be bursting with several questions. And while I look forward to some debate, I should anticipate some of these questions, in order to allay your fears, and to keep the real purposes of the Plan clearly before you.
     The most important use of this Pension and Annuity Plan is to provide security for our ministers and teachers, and yet the Executive Committee retains the power to alter or amend the Plan at will, and even to divert the use of the fund. Well, the answer is simple. Although the General Church is a charitable institution in the eyes of the Federal Income Tax laws, it cannot divest itself of its charitable powers without incurring the possibility of being taxed on such portion of its funds as it devotes to some specific use that might be construed as beyond its original powers. We will, therefore, as New Churchmen, have to trust the integrity of the Executive Committee to administer the Plan in a manner satisfactory to its members.
     You will notice that the Plan does not extend to dependent spouses or dependent children of deceased employees. Under the present income tax laws, pensions are construed to be the same as ordinary income, and as such are taxable. If provision were included under the Plan for dependent spouses or dependent children, payments might well be construed as income. It has therefore been deemed advisable not to extend the Plan to dependents.
     The General Church will no doubt become aware of the necessities of dependents as they arise: and it has the power to provide for deserving cases by gift where it deems advisable.
     In evaluating the benefits of the Plan to our ministers and teachers, we must always bear in mind that all the uses of our Church are provided for on a voluntary has is; and there is no reason to suppose that the administration of the proposed fund will be less considerate of those who have arrived at retirement age, or who have become incapacitated, than the treatment of ministers and teachers who are actively employed.
     The Plan, to be successful, must receive the hearty support of all concerned.

499

If it does not, it will fail. If it fails, our ministers and teachers will be deprived of a benefit to which they are entitled.
     Examples under the Plan:

                                        Pension
Age 65     Salary $3600     10 years service     20%     $ 720
                         20     "     "     30%     1080
                         30     "     "     40%     1440
                         40     "     "     50%     1800

Age 50     Salary $3600     10 years service     20%     $ 720
                         20     "     "     30%     1080
                         30     "     "     40%     1440

ORDINATION 1946

ORDINATION WILLARD D. PENDLETON 1946

     June 19, 1946.

     DECLARATION OF FAITH AND PURPOSE.

     I believe in the Lord Jesus Christ, the one God of heaven and earth, who assumed the Human and dwelt among us in order that the way of salvation might be opened to all men.
     I believe that the Heavenly Doctrines of the New Jerusalem are the Word of God, and that they constitute the Second Coming of the Lord. It was to these Doctrines that the Lord referred when He spoke to His disciples, saving, "I have yet many things to say unto you, but ye cannot bear them now; howbeit when He, the Spirit of Truth, is come, He will guide von into all truth." By the "Spirit of Truth" is meant spiritual truth, or the spiritual sense of the Word. The Writings, therefore, are one with the former Revelations: that is to say, that the three Revelations are one Word
     I believe that the New Church is the Crown of all the Churches which have hitherto existed on earth, because it worships one visible God, our Lord and Savior Jesus Christ, in whom is the invisible Divine like the soul in the body.
     I believe that the purpose in creation is a heaven from the human race, and that the way to heaven is to love the truths of the Church and do its goods. This is what is meant by the life of regeneration.

500

     I believe that evils arise from the love of self and the world, and that all evils are to be shunned as sins against God.
     I believe that the priesthood is the Divinely appointed means for the establishment of the Church among men. The function of the priesthood, therefore, is to conduct Divine worship, to serve as governors in the spiritual affairs of the Church, and to lead men to the good of life through the truths of faith.
     In presenting myself for ordination into the third degree of the priesthood, I know that the call to the office is not of men, but from the Lord through men. I realize, therefore, that I am responsible to the Lord for my conduct of those affairs of the Church, which will come under my supervision. I pray that He will give me the strength to do His will.
     This being my faith, I do hereby declare before the Lord, in the presence of His people, that upon entering into the third degree of the priesthood my only purpose is to serve the Lord in the up building of His Church on earth.

     As an appendage to this declaration of faith and purpose, I wish to express my allegiance to the General Church of the New Jerusalem, through which this call has come, and by which I am now to be recognized as an ordaining priest.

     WILLARD D. PENDLETON.

501

SOUL OF HEAVEN 1946

SOUL OF HEAVEN Rev. GUSTAF BAECKSTROM 1946

     (Delivered at the Service in the Cathedral, June 19, 1946.)

     "In my Father's house are many mansions." (John 14: 2.)

     No words about heaven could be more comforting than these. God is to us a Father-a Father whose love is infinite and therefore embraces all men. "The Lord is merciful and gracious. Like as a father pitieth his children, so the Lord pitieth them that fear Him." (Psalm 103: 8, 13.)
     The Lord's infinite love is thus extended to all men: and He wishes nothing more than our happiness. And we are happy when, above everything, we love Him in return, and when we love each other, and are united as little children are united when they love each other, and when they love and obey their father. This is heaven.
     How easy it is, then, to see that heaven is not reserved for only a chosen flock of men with a certain belief, but that it is our Heavenly Father's good, loving, happy home for all who are willing to receive His love, and who look to Him as a Father-a Fathers home with "many mansions. Yea, could we but imagine it, how many they are! We cannot, because we cannot imagine how great the Lord's love is-infinite, as it is, and far above anything we can ever grasp.
     We know that all little children belong to our Heavenly Father's home, whether born within the church or not, whether baptized or not, and that when they die in their childhood they are received by the angels. We know that the gentiles are saved as well as Christians, if they have lived a moral life for the sake of the Divine-a life in charity, shunning evils as sins. And we know, therefore, that the Lord, in His endless mercy, has provided that all nations upon the earth have some kind of religion, and that all thus have the possibility of acknowledging and adoring a Supreme Being, and that they know the Ten Commandments in some form. They all have the possibility of coming to heaven.

502

     And so we can well see that the heavenly mansions are many. Yet, many as they may be for those who have lived on our earth, what is that to Him whose love is infinite, and who, in His infinite love, has created a universe that seems to us to be without limits? Even that is not enough. Let us do as Abram did when the Lord's words came to him as he was grieving because he was childless: "Look now toward heaven, and tell the stars, if thou be able to number them! . . . So shall thy seed be!" (Genesis 15: 5.)
     These words give us some idea of what the Lord Himself saw when He was a man on earth. It is often said that He lifted up His eyes to heaven. When He did so, and looked at the stars, then, from His Divine perception, He must have seen what no one of us can see. Before His internal sight He must have seen, not only worlds that no man can number, but also uncountable numbers of men and spirits who would receive a higher light and live according to it, and he received into the Father's house with mans' mansions. His work of salvation on earth would have effects that would reach, not only from land to land, and from time to time throughout the ages upon our earth, but also into the spiritual world where there are no limits of time- reaching those who have lived on our earth, but also extending from world to world in the immense universe, from earth to earth, and to all those in the whole spiritual world who have lived on all these earths. Such effects would His work of salvation have to eternity.
     "Look now toward heaven, and tell the stars! We know that most of the stars we see are suns: and it is only a few of them that we see with the naked eye. And yet, how many they are! And it is easy for us to understand that all these suns must be surrounded by planets which are too far away to be seen by us, and that on these planets there are men, different from us in many respects, yet gifted with the possibility of having faith in God and loving Him,-men who are able to become happy as well as we. Nothing less than this could be the aim of His creation, the object of His infinite love.
     There He stood, the All-seer, in the midst of the narrow-minded Jews, whose petty interests did not go beyond their own nationality. He could not speak to them openly about the endless realms where countless hosts sing the praise of the Eternal One.

503

But the thought of this must have been in His words, when He said: "Other sheep I have, which are not of this fold. Them also I must bring, and they shall hear my voice: and there shall be one fold, and one shepherd." (John 10: 16.)
     In the Christian Church, which followed, the missionary zeal was extended beyond nationality and race. Yet, what are all the missions among the gentiles on this earth in the sight of Him whose eves saw what only the eyes of God can see,-the whole mankind in the whole universe in the heavens and on the earths which no man can number. These He saw as a unity, as one fold of which He Himself was the Shepherd. And it is given to the New Church to have some idea of this, the grandest view that could ever be seen, because this church is intended to be a spiritual church, and it is the only church in the world that takes any notice of what takes place in the world beyond, and will therefore forever be the only church that celebrates an event in the spiritual world as the greatest event in history, as we do this day.-the Nineteenth of June.
     It behooves us to think of this great and wonderful view which the Lord saw before His internal sight when He was in the world. We need to do this, in order that we may become less narrow-minded. The reason we have received a knowledge of it must be that it should lead us away from thoughts of ourselves and our own little interests,-lead us to a more humble worship of the Lord our God, in a fuller assurance of a greater communion with others.
     "And there shall be one fold and one shepherd." There shall be; but we know that it is far from it in the world that calls itself "Christian." It is now more than 1900 years since the Lord lived on earth and there is neither one fold nor one shepherd.
     The idea of one fold is not to be taken in an external sense only. If all Christians were to belong to the same external church organization, as they once did, but at the same time were to fight for their material interests, in every way struggling with each other, distrusting, envying and hating one another, as they did in the days of the "woman upon the scarlet colored beast," when the Roman Catholic Church was mighty and strong, and as they do now when the judgment has come, and they are divided even externally-then it would by no means be one fold. Nor will they ever be one fold until they interiorly feel themselves as one, until there is in their minds something that brings them together and unites them.

504

And this cannot be anything else than love toward each other from a common love to the Lord as the one only God.
     As surely as there cannot be love towards the neighbor without love to God, so there can never be one fold before there is one shepherd. A united Christianity will never be possible until it believes in one only personal God, our Lord and Savior Jesus Christ, who alone reigns, and whose kingdom shall be for ages of ages, and until it not only believes in Him, but also loves Him.
     It is so in heaven. However great the variety of societies in heaven, with countless numbers of angels in them, all more or less different from each other, never two of them quite alike, still they are all inspired by the same endeavor for the common good, all animated by love for one another and by love to the one and same God. He is the soul and life. They are the body. They are as one man, because the soul of heaven is the Divine Man.
     Thus the life of heaven is a life of community. No one there thinks of himself and his own interests. Still less are the interests of any one contrary to those of others. All want to be of use to others, to each other: for the aim they all have in common is to do the will of God. They all want to be of service: and the use of their service is what the Lord always has in view. In their uses He is present with them. In the performance of their uses they are happy and they are free.
     Thus no one has any idea whatever of monopolizing as many fields of activity as possible, to the injury of others. There is cooperation in everything, because there is a general feeling of solidarity in everything, from the love of the one and same God, which they have in common.
     But, as we know, here on earth it is not so. Here the interests come sharply apart. We are divided. We consider ourselves as different groups of divers nations and peoples and classes of society, the interests of which do not agree, but seem to be diametrically opposed to each other. So are the nations divided, one against another, in contentious groups: and different classes within a nation stand against each other-workers and employers against each other, And is not this the case because each nation and each class takes only its own interests into consideration, and looks upon the interests of others as opposite to its own, and something to be fought against?

505

     And yet we all need each other. The various nations need each other. The different classes need each other. To some extent this is known in our day yet people, when something affects their own interests, are blind to the common good. They are not willing to sacrifice anything themselves, not willing to give up anything, but think of themselves first in everything. Then it is that our dealings with one another come into striking contrast with the Lord's ways, and in opposition to heaven: and what is in opposition to heaven we call "hell." There is a Hebrew word for hell that means one's own choice. Men want to go their own ways, want to make their own choice, instead of doing the Lord's will and obeying His law. And now we see the truth in the Lord's words: "Every kingdom divided against itself is brought to desolation: and every city or house divided against itself shall not stand." (Matthew 12: 25.)
     If there is to be a new world-a world in which the will of God is done as it is in heaven-there must be a demand for cooperation from within. Mutual assistance and good will must take the place, which the strife of everybody against all has held hitherto. The whole structure of social life, and the relation of the nations to each other, must be changed in such a way that there will be willingness to cooperate instead of hard competition, self-sacrifice instead of subjugation and suppression, the wish to serve instead of the love of dominion.
     We know that even in heaven there are governors-those who are in love and wisdom more than others, and who thus, from love, will good to all. Such governors do not rule and command, but minister and serve; for to do good to others from the love of good is to serve, and to provide for its being done is to minister. Neither do they make themselves greater than others, but less; for they have the good of society and their neighbor in the first place, and their own in the second place.
     And so it is also provided that among men there should be rulers over the things of heaven, or over ecclesiastical affairs: and their office is the priesthood. They are to teach men the way to heaven, and also to lead them. Among the rulers, also, there are those who are appointed to be leaders of the rest, and these have dignity and honor on account of the holy office which they discharge: but they who are wise give the honor to the Lord, whom they serve.

506

Yea though from the Lord they govern others, still they serve more than the others do.
     So should even worldly affairs be entrusted to rulers, to wise and God-fearing men-men who are willing to serve, and who have good will toward all. When it is so, and there is a willingness to sacrifice, a mutual desire to be accommodating, to give up something of one's own, and a subordination of one's own interests for the common good, for that of society, of the state, of the church, of the will of God-then a new kingdom will be founded upon quite new foundations a kingdom that will have no end and no limits, and where everything will be new.
     This may seem to us to be far away-too far away. We have not touch cause for optimism. But can we doubt that the Lord's Providence is now working more powerfully than ever for the establishing of His kingdom on earth? Can we doubt that the efforts we see towards a bringing together of the nations in peaceful cooperation are the effects of influences, through heaven, of the efforts of the Gorand Man to establish here a resemblance of that fold which has one Shepherd? Let us not be dismayed by the great and seemingly insurmountable obstacles in the way, and lose our hope for a more happy future on earth! We have the Lord's promise to which we may bold.
     Lift up your eves, and look toward heaven, and tell the stars! Lift them up to the high, endless, deep blue, which reminds us of the Infinite and Eternal. Before the infinitely great we feel ourselves infinitely small, feel ourselves as children, very little children, who trustingly believe that all things surely are in the hands of their father, who knows well. And we know where our Father is. Amen.

LESSONS:     Genesis, 15: 1-6. John 10: 1-16. H. H. 62, 64. T. C. R. 792.
MUSIC:     Liturgy, pages 470, 474, 476, 482.
PRAYERS:     Nos. 117, 128.

507

ASSEMBLY NOTES 1946

     ROLL OF ATTENDANCE.

     Registration.

     The Committee on the Roll reports that members and friends of the General Church signed the Register as follows

Bryn Athyn                              635
Philadelphia and Other Nearby Places     42
United States, Canada, and Abroad          466

Total Registration                    1143

     Attendance at Meetings.

Mr. William R. Cooper has supplied the following figures:

Saturday, June 15:
First Session, 10 a.m.               729
Sons of the Academy Luncheon      332
Sons of the Academy Meeting      194
Assembly Reception, 9 p.m.          987

Sunday, June 16:
Cathedral Service, 11 a.m.          735
Holy Supper Services, afternoon     549
Communicants                    502
Second Session, 8 p.m.               701

Monday, June, 17:
Third Session, 10 a.m.               548
Womens' Guild Luncheon          550
Fourth Session, 8 p.m.               651

Tuesday, June 18:
Fifth Session, 10 a.m.               715
Corporation Meeting, 3 p.m.          109
Theta Alpha Meeting, 3 p.m.     225

Wednesday, June 19:
Sixth Session, 8 p.m.               525
Cathedral Service, 11 a.m.          743
Children's Service, 4 p.m.          511
Nineteenth of June Banquet          1050

508

     Ex-Student Organizations.-As provided in the Assembly program, the Sons of the Academy and Theta Alpha held their annual meetings, with a luncheon and fruitful afternoon session in each case. These meetings will be fully reported in their respective journals.- THE SONS OF THE ACADEMY BULLETIN and THETA ALPHA JOURNAL.

     Women's Guild Luncheon.-This was an outstanding event in an Assembly program laden with significant occasions. An attendance of 550 women engendered a sphere of great affection for the things of the church, and the gathering was thrilled by the messages so charmingly delivered by the guests who described church developments and wartime experiences in Sweden, England, South America and Australia. (See report in the August issue. p. 376.)

     Program Change.-As the Rev. W. Cairns Henderson was unable to be present, owing to a delay in obtaining boat accommodations in Australia, the Rev. Hugo Lj. Odhner substituted for him in delivering the Address at the Fourth Session on Monday evening.

     Mementos.-All who attended the Assembly were able to take with them tokens of the occasion in the form of the handsome Program of the Meetings and the Banquet Program. These were adorned with pictures of the Cathedral and of the landscape as viewed from the air, and were provided by Mr. Raymond Pitcairn, who also entertained at Glencairn on Saturday afternoon with the Musical Interlude of fine-recorded selections from the classics.
     Another memento was the Assembly Group Photograph taken on the Academy campus. The sale of 325 of these exhausted the supply.

     Daily Paper.-As at the 1940 Assembly, the enterprise of our young journalists placed on the newsstands a daily mimeographed edition of THE COMMUNIQUE, edited by jack Rose and a varied staff. The contents featured accounts of the Assembly sessions and many other matters, both comic and tragic-among the latter, what happened at the Day Nursery when, like Buttercup, they "mixed those babies up." Unlabeled babies and unlabeled formulas, the pabulum problem was. "Which for whom?" We never did hear how this was solved.

509

Anyhow the youngsters were well cared for and well entertained.

"The Beavers."-During the luncheon on the 19th of June, those Assembly guests who had rooms at Beaver College Dormitory in Jenkintown, and who were self-styled "The Beavers" sat together in a group and took occasion to make a presentation to their "Host and Hostess," Mr. and Mrs. Fred Davis, who had looked after the arrangements for their comfort. It is rumored that Mr. Alexander McQueen was responsible for the words of the song they sang to Mr. and Mrs. Davis. This is part of it:

At Beaver the people have plenty of fun;
They have soap by the carload and towels by the ton.
And the place is so roomy-Now, folks, do not laugh--
Each guest over there has `two beds and a half!

Now the place where we live has a fine homelike sphere.
And the reason for that is outstandingly clear:
While we love every bathtub and blanket and bed.
We especially love our dear Helen and Fred.

The meals, by the way-breakfast, luncheon, and dinner, served by the caterer in the Assembly Hall, and patronized not only by the guests, but also by Bryn Athyn folk-seemed like so many "Friday Suppers,"-informal social gathering of the kind that are to be numbered among the most valuable features of a General Assembly.

510

NOTES AND REVIEWS. 1946

NOTES AND REVIEWS. ALFRED ACTON 1946

NEW CHURCH LIFE
Office of Publication, Lancaster, Pd.

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 he sent to the Business Manager.

TERMS OF SUBSCRIPTION
$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     SWEDENBORG MANUSCRIPTS.

     A Recently Discovered Fragment.

     By the kindness of the Swedenborg Society, Incorporated, of London, England, Mr. A. Stanley Wainscot, who is acting as Librarian of the Society, has sent to the Academy Library a photostat of a Fragment of a Swedenborg MS. The Fragment was formerly in the possession of the late Mr. J. R. Boyle, a notable collector of Swedenborgiana, and was given by the widow of Mr. Boyle to the Rev. F. R. Goldsack who, in 1943, donated it to the Swedenborg Society. That it was present in England in 1790, is shown by the writing on the back, namely: "The Manuscript on the other side of this piece of paper is E. Swedenborg's own hand-R. Hindmarsh, Nov. 23, 1790." It was probably brought to England by one of the Nordenskold brothers.
     Until recently, no attempt had been made to identify the Fragment; but last January the Rev. F. C. Mongredien, after some painstaking labor, discovered that it forms a part of the first draft of the work on Prophets and Psalms, being the explanation of Isaiah XV-XVIII.

511

It may be assumed, therefore, that the Fragment is a part of the first draft of the Exposition of Isaiah, chapter I to at least chapter WIII. Whether it went further is doubtful; for the back of the Fragment was originally blank, and now contains only Hindmarsh's note and some other inconsequential writing in another hand. This would seem to indicate that the first draft ended on the page of which the Fragment is a part, or on the top of the reverse side of that page. But possibly the blank space may be accounted for in some other way.
     In the NEW-CHURCH HERALD for March 9, 1946, page 35, Mr. Mongredien gives an account of the various steps which he took in his investigation, and he writes in so interesting a way that one follows his work with eager anticipation, and feels with him the glow of delight at the successful outcome.
     The Prophets and Psalms was never published by Swedenborg, its first appearance in print being in 1784, when it was published in London from a copy furnished by August Nordenskold. The Fragment, however, gives evidence which suggests that Swedenborg had originally intended to publish the work for the writing is crossed off by the Author, and this indicates that he did this crossing off while making a clean copy. The MS. of the complete work (Codex 1), as now preserved, is just such a clean copy, prepared presumably for the printer. Why Swedenborg did not publish it, is not apparent. A like question arises in the case of the Apocalypse Explained, of which Swedenborg also made two copies-a first draft, and a clean copy for the printer.
     A comparison of the Fragment with the clean copy shows that, when transcribing his draft, Swedenborg made some minor alterations. It may therefore be presumed that similar alterations were made when transcribing the missing portion of the Fragment. Certainly the missing portion cannot always be supplied from the clean copy, for in some cases the words would be too many or too few to fit in with the space available in the missing part of the Fragment. Mr. Mongredien has recognized this in his reconstruction, published in the HERALD, and it is recognized in the somewhat different restoration herewith tentatively submitted:

512

           RESTORATION.
Cap:     XV: de judico superillos,
          Ponunt, qui sunt Philisthae
          illis remotis, vers: 5.
Cap:     XVI: de judicia super illo
          ac solum sensum literae quod est
          Maobus; interius eorum, vers:
          agnitus sit, vers: 10.11, quod ma
          et quod tunc judicandi, vers: 12.13
          tium eorum, vers: 15 ad 23.

Cap:     XIII: de illis qui in scientia sol
          destruendi, vers: 1.2, quod inservitu
          illa scientia erit tunc rara, vers:

          a Domine, vers: 7.8, quod qui non in
          omnium, et pro veris falsa (abunda
          Cap:     XVIII: de illis qui in igno
          salutis, qui sunt Kusch, qua
          entur cum instaurabitur Ecclesia
quod usque tamen illi qui in ignoran
illis non Ecclesia, ad Dominum accessuri

          FRAGMENT.

qui salutem in cognitionum fide
a, Vers: 1.2.3.4. quod inde quies

s qui re rejicerunt bona charitatis,
ultimum Verbi premunt, qui sunt
1 ad 9, (do do) quod Dominus non illis
nsuri usque ad adventum Domini
.14. quales sunt, et quales post exi-

quae Damascus
um ponunt religionem, quod
ra Novae Ecclesiae, Vers: 3. quod tamen
4.5.6. quod tunc informandi sint a Domino
formari se patiuntur erunt in defectu
ntius) arripient, vers: 9 ad 14.
rantia volunt esse de rebus
les sunt vers: 1.2. quod conjici-
sicut nauca, vers: 3 ad 6.
Tia veri sunt ex eo quod
S int Vers: 7

     Discoveries in Germany.

     One would not ordinarily associate the writing of a work on Swedenborg with the carrying on of war; yet we now hear of such a case. Pastor Goerwitz of Zurich. in his bimonthly journal, DIE NEUE KIRCHE, informs us that Herr Ernst Benz, Professor of Church History in Marburg, Germany, has been engaged for some years in the composition of a book, entitled Swedenborg in Deutschland, dealing, on the basis of new documents which he has discovered, with the relations between Oetinger and Swedenborg, and with Kant's knowledge of Swedenborg Doctrines.
     Some of the documents which he discovered in Darmstadt have since been destroyed by bombs, and now exist only in Prof. Benz' copies. These lost documents would seem to include the correspondence of the Duke of I-Jesse Darmstadt with Swedenborg and with Oetinger which Prof. Benz discovered among the Hessian Papers.
     In a recent letter to Pastor Goerwitz. Prof. Benz writes that his call to the German army as chaplain did not prevent a continuation of his studies.

513

The greater part of my presentation of Swedenborg's spiritual development," he says "I wrote in a Russian wooden hut on the Bransk from from March 1942, to August, 1943, basing it upon the material I carried with me." This he sent to a publisher to prevent its destruction by the enemy.
It is something that arouses the imagination to think of a chaplain, in an army which is fighting against that democracy where the New Church has mostly flourished, engaged in writing a book extolling Swedenborg-and this in the very midst of battle! Prof. Benz served as chaplain, in the German Army for six years, and was on all fronts. Toward the end of the war he was taken prisoner by the Americans, but was allowed freely to carry on his work. When the war was over, he found his house in Marburg utterly destroyed, and his country home containing part of his library plundered.
ALFRED ACTON.
PUBLICATIONS RECEIVED 1946

PUBLICATIONS RECEIVED 1946

Swedenborg's Philosophical Concept of Things Divine and Spiritual. By E. F. Iungerich. Bryn Athyn, Pa.: Published by the Author, 1946. Pp. 32 and Cover: 50 cents.

The Basis for a Universal Church in All Christendom. The Creed of a New-Church Man. By H. N. Morris. London. England: New-Church Press, Limited, 1945. Pocket size: 20 pages and cover: price, threepence.

How Wars, Tyranny & Social Unrest could be Avoided, and Lasting
     Peace Settlements Obtained. Religion for the Man in the Street.
     A Doctrine for Living Today. Extracts from the teachings given
     through Swedenborg. London: New-Church Press. Limited, 1945.
     Pp. 8 and cover; one penny.

514

DURATION OF THE EARTH 1946

DURATION OF THE EARTH FELIX ELPHICK 1946

Editor of NEW CHURCH LIFE:

     I am on holiday, and have brought with me the July issue of the LIFE. I have read with interest all that has been said, and especially note your very fair comments. My first reaction was to say no more on this subject, but on reflection I think I will, if you be pleased with further comments.
     It is said that man learns by his mistakes. I have often thought that the subjects, which interest us most and assume a place of importance are those about which we come to see that an erroneous idea has been held. The love of drawing conclusions is very strong in most of us, and starts sometimes, I think, too soon, that is, before there is sufficient knowledge: it seems better to learn first exactly what is said, and afterwards conclude. One fault I have discovered in myself is having drawn conclusions, or accepted the conclusions of others, without paving sufficient attention to the actual words which are used in the passages from which the conclusion has been drawn, and this whether it be one passage or many.
     For instance, in reading about Leah and Rachel, I had the idea for many years that the former represented the affection of exterior truth, and the latter the affection of interior truth, spiritual: and it is only recently, after a careful noting of the whole story and what is actually said, that I find that Rachel is the affection of interior truth natural; that is, both Leah and Rachel are natural affections. Such a correction assumes importance to me because of the former error; and I could quote many instances of the same kind, suggesting the need, not for interpretation, but for a careful noting of what the words say.
     It was this really, which was way back of my former letter to you on the subject of the "Duration of the Earth." (May issue, p. 232.)

515

It was not a wish to interpret the Arcana numbers and E. U. 117, but a wish to draw attention to what is said. It was my fault, perhaps, in saving that A. C. 931 specifically deals with the subject of Earths; I should have been more careful. A. C. 931 quite obviously does not deal specifically with this subject, but it does make a specific reference to the end of the Earth; so does A. C. 3833:3. And it is these specific references, of which there are many, whatever the context may be, to which I was calling attention. F. U. 117, after speaking of "to all posterity," continues "thus for thousands and thousands of years." Here there was an opportunity (if one can use such a word) to have continued thus for ever," if the intention was to teach the eternity of the natural earth.
     Anyone who reflects on the subject of the life of this earth, whether it will endure for ever or not, may have to accept that he does not know for certain: but on either side he can see very far-reaching implications. If the earth is to endure forever, it may be so, for the very reasons given by correspondents who favor this view; but that is not to say that the Word so teaches.
     If I were to conclude with a summary interpretation, it would be this:
     There are a great many passages throughout the Writings which deal with (1) the death of man before his time, and (2) the end of the earth before its time. If anyone cares to read again the various numbers you have quoted in the July issue, and other passages, and note these two things,-that a distinction is to be drawn between the end of a Church and the end of the earth, and also a distinction between the end of the earth in its due time and the end of the earth before its time,-he will not find what otherwise appear to be contradictions. He will then see that what the Lord provides against is the destruction of an earth before its time-a very different matter from the provision that the earth shall endure for ever.
     On the other hand, if the eternity of a Church or an eternal Church be identified as essentially one with the eternal duration of a particular Earth, to me that would he a confusion of idea.
     Man's body is drawn from the things of Nature; and if he were born in the order of his life, although his heart and lungs would remain sound to the end, as it is said, he would not die of disease, but would live to a good old age, and pass peacefully away in a kind of sleep when his body had served its use.

516

The fact that most men die before their time-that is to say, before that ripe old age which is linked with the order of life-does not mean to say that in a true order of life they would not die at all as to the natural.
Take away the purpose of an earth before its time, and the earth would die before its time, and if is this which is provided against. It is known that man's body is continually renewed, but still it has its end. It is also known that the earths life is continually renewed, but still it seems to me that it must have its end, it being "not in the nature of Earths" to live to eternity.
FELIX ELPHICK.
90, Norbury Hill.
London, S. W. 16. England.
July 20. 1946.
TERM "SUNDAY SCHOOL." 1946

TERM "SUNDAY SCHOOL." BERT M. BERG 1946

Editor of NEW CHURCH LIFE:

     This writer confesses that he has often been helped by the many profound and illuminating articles in NEW CHURCH LIFE. So, if Providence sees fit, why should not one be willing to cooperate and reciprocate with the writers in the same magazine, in a search for genuine light upon the question as to the right name for the school of New Church spiritual instruction-a name to which even the Most Ancient Heavens will have no objection?
     In your issue for April, 1946. I find the name Sunday School repeatedly used. (Pages 166, 168, 175, 176.) Would it not be interesting to know what improvement that term is on the heavenly name which we find in the Heavenly Writings,-"School of Wisdom"?
     I used to suggest the name "Sabbath School," but neither this name nor "Sunday School" is to be found in the Bible or in the Writings-the heavenly interpretations of the Bible. What of that? In the spiritual sense of the term, cannot a school which teaches about the Lord, who is the Sabbath, be called a "Sabbath School," and rightly so? But in what heavenly sense can it be called a "Sunday School?

517

     If a secular school teacher were to refer to his school on Monday as a "Monday School," and on Tuesday as a "Tuesday School," would not the ordinary man of the street, as well as the angels, say: "What is the matter with that teacher?"
     If "School of Wisdom" is not good enough as the name for a school where common sense and heavenly wisdom are imparted, what better one can be suggested? As it occurs in A. C. 4741:3, the term applies to older students, but it could be used even if the pupils are of kindergarten or first and second grades.
     BERT M. BERG.

219 East 6th Street.
Port Angeles, Washington State.
June 4, 1946.
HELD IN TRUST. 1946

HELD IN TRUST. GWYNNE DRESSER MACK 1946

     "You must be very proud of them!" said an admiring friend to a mother of four beautiful children.
     "Not proud," she replied quietly. "Just humble and grateful. I do not think of them as mine, but as souls entrusted to my care for a while."
     It is not easy for parents to see their children as a trust rather than as prized possessions, and not to feel a personal pride in a beautiful or gifted child. Swedenborg tells us that among the angels their relationships are formed by affection only, and have nothing to do with the genealogical connections pertaining on earth and that if no spontaneous affection exists between a parent and child in this world, they do not associate with one another in the next. He also says that the love which many parents feel for their children is actually nothing but self-love because such parents regard their offspring as part of themselves, and the pride they feel is purely the delight of ownership.
     The patient, unceasing care that mothers expend upon their children deserves generous appreciation; but it borders on the maudlin to carry this to an extreme of giving to the mere fact of motherhood a perpetual halo. There are good mothers and bad; being a mother does not necessarily mean anything more lofty than that one has complied with the laws of nature.

518

The praiseworthy achievement of motherhood is not that of bringing children into the world and "raising" them to maturity, but of training them to become useful, regenerate members of society. Of the overabundance of misfits in the human race, many are sad testimony that by no means have all mothers earned the crown of glory with which motherhood is popularly invested.
     Any element of possessiveness perverts the Divine intent for the family relationship. Too often children are controlled by parental love of dominance, and by supervision, which derives from a sense of ownership. Too often parents, themselves frustrated, use their children to attain vicarious satisfactions. Many a mother has said: "I wish they would remain babies always thus entirely missing the biggest thrill about children, which is that they develop. How frequently progeny are regarded as an investment against old age, with the threadbare argument that a child should take care of his parents because they gave the best years of their lives to him-like following up a gift with a bill for its cost! The bond between mother and child has been so sentimentalized that sometimes we fail to recognize the imprisonment, which such a bond can build.
     As with the desire for marriage, the love of children is a universal feeling: but the meaning of it is grasped by only a few. Love for children is instilled by the Lord as protection for His potential angels. We are told that there are many children in heaven. But they are all adopted children, for none of them are born there-they are the children of this earth who have died, and who are then cared for and taught by the angels. In heaven, therefore, motherhood is seen in its highest function, that of leading young human beings toward regeneration, regardless of where or how they were born.
     In this world, of course, parents themselves are not yet regenerate. Yet that is part of the Divine scheme for when mothers and fathers earnestly strive for the spiritual regeneration of their children, in the process they, too, draw ever nearer to the angelic way of life.
     GWYNNE DRESSER MACK.

519

Church News 1946

Church News Various 1946

     NORTHERN OHIO.

     Another year has rolled away since we last reported. In July, 1945, we gained a new potential member in the person of Lauren Brown, new daughter of the Ralph Browns. The life of the writer in this year has been mainly concerned with basic work on this potential member; so perhaps many events will be missed in this report
     In the same month the Norman Reuters had a new daughter. Enid, who was taken by the Lord after a few hours on earth. Instead of a funeral service. Mr. Reuter held a special service for the children which was very powerful. The children brought forward floral offerings as at Easter time. The talk to the children was outstanding, and the service performed a great use for the group as a whole. "Suffer the little children to come unto me" took on a new meaning for us.
     Mrs. Alice Renkenberger Harrold passed into the spiritual world on October 14, 1945, at the age of eighty-three years. We have missed her very much as she regularly attended every church meeting as long as her health permitted, which was almost until the end. Some of us received notes of thinks from her written two days before she died. She was truly a New Church woman in every sense of the word. If asked what her outstanding quality was, I would say it was love of children, though she gave generously of herself and her means to all who were associated with her.
     In December. Dr. Philip De Maine returned from military service and moved back to Akron with his family.
     Last Fall, when Bishop de Charms visited our group, we had interesting meetings. At one of these the subject of order within the church remedied some of our growing pants,-while others remain to nag us. Our progress as a unity of the church seems slow, but, on reflection, every year sees us on a firmer foundation with slightly greater stature. Our hope is for an Ohio Society in the future, with all the uses that go with it. If Providence and our propaganda agree on sending us a few more members, the future will soon be present.
     The Barberton portion of this group holds what I believe to be a record, in that they were one hundred per cent in attendance at the General Assembly. They were: The Norman Reuters, the Russell Stevens, the Chester Stroemples, the Edmund Glenns, the Quentin Eberts, and the Ralph Browns-with the Randolph Norrises, of Akron, thrown in for good measure. The Frank Normans were our delegation from Cleveland, while Youngstown was ably represented by Mr. and Mrs. Will Norris, Dr. Renkenberger and his sister, Mrs. Edna McElroy.
     ANNETTE B. BROWN.

     GLENVIEW, ILLINOIS.

     June, the month of brides, was appropriately ushered in with the wedding on May 31st of Miss Phyllis Headsten to Mr. James Barry. The church had been beautifully decorated. Masses of flowers flanked the chancel, and many candles provided a oft and appropriate light. The bride, attired in white satin, with seed pearls at the neckline, carried carnations. Her sister Frances, maid of honor, wore blue marquisette. The bridesmaids, in pink net, were the Misses Sally Headsten and Ruth Barry.

520

The bridegroom's brother John was best man. The Rev. Elmo Acton performed the ceremony.
     The church was filled to capacity with friends of the happy pair, anxious to prove by their presence their affection and delight in this marriage. Both bride and groom attended our school from kindergarten through ninth grade, and are members of the society. And while they intend to reside in Wisconsin for a while, we have no doubt that they will be back. But wherever they are, we shall feel that they belong to Glen- view, and from our hearts we say, May there be a blessing
     Our school orchestra gave a concert on June 2d, and we were impressed by the splendid work that Mr. Jesse Stevens is doing.
     We are indebted to Dr. Dorothy Nelson for a valuable series of Sunday afternoon lectures on Anatomy and Physiology, illustrated by moving pictures. We witnessed the circulation of the blood, the action of the heart and lungs, and other interesting phenomena. While these lectures were primarily intended for the eighth and ninth grade pupils, many adults attended and were appreciative of Dr. Nelson's work.
     On Sunday, June 2, the Rev. Harold Cranch preached the sermon, the Rev. Elmo Acton taking the service. The text, "I have chosen you" (John 15: 16), was beautifully developed. Men are uses; they may think they are New Churchmen because they choose to be, but actually they are called as the disciples were. Their responsibility is to consider their abilities, and how they can be of use to the church; to act as of themselves, but to acknowledge humbly their dependence upon the Lord.
     Class Day for the Immanuel Church School came on Thursday, June 6, with History" as the theme of the class plays and of three graduation essays. Friday the 7th marked the last school-year. At the closing exercises, Mr. Acton expressed the thought that was in the minds of the older folk present-one of gratitude for the privilege of cooperating in the use of New Church education. There were three tenth grade graduates-Gwendolyn McQueen, Thomas Fuller, and Bruce Holmes. In presenting a book to the school, they expressed their appreciation and affection for the school and its teachers.

     General Assembly.-Talk of the Assembly is gathering force. With a number of Glenview students already in Bryn Athyn, we expect to have upward of 90 attending the Assembly. Little groups here and there are found to be discussing timetables and comparing notes on road maps and various routes, and how to get from Paoli to Bryn Athyn. When the actual journey was made, it was something of a thrill after passing Norristown to discover the red arrows guiding us literally into the heart of Bryn Athyn!
     Now the Assembly is over. We, or at least some of us, are home again. It is Saturday, June 22, and we gather together to recapitulate briefly the highlights of the meetings. It has to be brief, as we have a distinguished visitor, Dr. Gustaf Bacekstrom, who tells us of the Church in Sweden, of his experiences in lecturing through his country and Norway, and of New Church people there who were cut off from contact with the Church during the war years. We marvel at the fact that large groups in Sweden and Norway actually pay to hear missionary lectures on the New Church Doctrines, and buy large numbers of books. We are happy that this work of preparation is going on, and that the seed is being sown. Surely the harvest will come in due time.

     New Church Day.-On Sunday, June 23, we celebrated June 19th-a little late according to the calendar; but since it is events in the spiritual world that are the occasion for rejoicing, what does it matter? At eleven o'clock there was a full Communion Service, with a sermon by Dr. Baeckstrom,-a delightful treatment of the words of the blessing which so many of us use at meals every day,-"O give thanks unto the Lord for He is good."

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In the afternoon there was a service for the children and later a picnic and a baseball game.
     A students homecoming dance was held on July 3d, and quite an event it was. With the returned students, and with servicemen very much in evidence, we found it possible once more to put on a dance.
     July 4th was celebrated with a parade, flag raising, races for young and old, a baseball game, basket picnic, and lots of ice cream-a happy day for everyone.
     The Rev. Erik Sandstrom paid us a very brief visit, but remained long enough to deliver the sermon at the Sunday service on July 7th. It was a pleasure to hear him, and we regret that he could not have made a more extended stay in Glenview.

     A Wedding.-On July 13th. Mr. George Woods Fuller and Miss Elizabeth Louise Pollock were united in marriage, the Rev. Elmo Acton officiating. The brides cousin. Mrs. Robert Brown, was matron of honor. The other attendants were Mrs. Eldred Coffin and Miss Joyce Peterson. Mr. John Fuller was best man, and his daughter Lynn was a charming little flower girl. The brides dress was of damask satin, and her matron of honor wore pink net. Mrs. Coffin and Miss Joyce Peterson and the little flower girl were in blue net. The newly married couple are now at home in an apartment in the home of the bride.

     Mr. Elphick's Visit.-On July 21st we had a distinguished visitor from Durban. South Africa-the Rev. F. W. Elphick. At the Sunday morning service he delivered a sermon on the Genesis account of the seating of Joseph's brethren in order according to their ages, which caused them to marvel (43: 33), involving the teaching that while truth precedes good in time, in reality good is first as it is the end.
     In the evening, Mr. Elphick gave us a talk on the South African Mission, presenting many interesting details if the work. He emphasized the fact that a prime use of the General Church is education, that our first responsibility is to maintain our local church and school uses, then the General Church and the Academy. He pointed out, however, that Providence leads in the uses of the church, and that the call had come from without. Certain South African Natives had found the Writings, had journeyed far to find a New Church minister, and had pleaded for guidance and instruction; The Rev. Fred Gyllenhaal was at that time pastor of the Durban Society. The Mission had been established in response to this call lay the Natives, There is work to do; if the hearts of the members of the General Church are moved to support it, it can proceed.
     Your correspondent, together with several others in Glenview, found particular delight in welcoming Mr. Elphick as an old friend, and we were happy that his visit made a reunion possible.

     Obituary.-The passing into the spiritual world of Mrs. William Hamm, nee Maud McQueen, took place on June 3d, and a memorial service was held on the following Wednesday afternoon. The Rev. Elmo Acton, in his address, emphasized the thought that life in this world is a state of preparation for a life if usefulness in heaven, and that once the shock of parting-only a temporary parting-is over, we can rejoice that the Lord has called our friend to the fulfillment of life and happiness.
     The McQueen finally came to Glenview in 1908, so that Maud has spent most of her life here. She made a place for herself in our hearts, and we do indeed rejoice that her suffering has ceased, and that all is now well with her. Our sympathy goes out to her husband, Will, but we know that the teachings of the New Church will be his consolation and support.

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     Summer Class.-The men's psychology group, now a Chapter of the Swedenborg Scientific Association, is continuing its weekly meetings throughout the summer, and is grateful that Mr. Acton is willing to do this. For these meetings are thoroughly enjoyed, and the social time that follows is also appreciated.
     SYDNEY E. LEE.

     TORONTO, CANADA.

     General Assembly-The thirty-six members of the Olivet Society who traveled to Bryn Athyn by way of eight cars, one aircraft, and railroad trains, wish to express to the members of the Bryn Athyn Society their heartfelt gratitude for the cordiality with which they were received at a marvelous Assembly. As better pens than this will write of It, we will content ourselves with Toronto news.

     June Events.-The Ladies Circle held their final meeting of the year on June 3d, at the same time giving a shower for Miss Norma Carter, to which event they invited all the feminine members and friends of the society. The assembly hall was charmingly arranged to form a Maypole, with small tables, each set for three people at the end of each ribbon. In the center there was a large silver shipper idled high with a most interesting variety of gifts for one of the most surprised brides-to-be that we have seen. The ladies are to be congratulated upon a most enjoyable party, even if dine group of light-hearted souls did decide to sing suitable songs as each gift package was opened.
     Our June 19th Celebration was held on June 22d, and while the banquet was well attended, there were not as many present as usual, as many members had not yet returned from the Assembly. Excellent papers were given by Messrs. Healdon Starkey, Robert Scott, and Charles White. A delicious supper was prepared under the supervision of Mrs. John Parker. Telegrams from various absentees were read during the evening.
     The Day School closing exercises took place on June 27th, and this year took a somewhat different form. First, there was an interesting exhibit of work done during the year by the pupils; then the audience was seated while the children entertained with songs and recitations, closing with the singing of a Psalm. The pastor, followed by the children and the audience, then led the way up to the Chapel, where a short service was held, all responses and singing being by the children only.
     The children's farewell to Mr. Gyllenhaal took place earlier on that same day, when the mothers of the pupils prepared a luncheon for the teachers, pupils and themselves. It was a particularly charming affair-white tables decorated with reel roses, and each guest wearing a red and white boutonniere. Each child had written an appreciation of their beloved Principal, Mr. Gyllenhaal, and we are sorry to be unable to print them all for you. Gifts were exchanged, and a memorable time was greatly enjoyed.
     On June 24th, nineteen members of the Toronto Society journeyed to Kitchener to join in a most delightful banquet, which honored the 19th of June and also bade farewell to the Rev. and Mrs. Alan Gill and their family. We must not trespass on Kitchener news, but would express our appreciation of their cordial hospitality.
     In Toronto there have hero many unofficial farewell parties for Mr. and Mrs. Gyllenhaal, varying much in size and type, but all with the same good intent. We hope the guests of honor are not a total wreck lay the time they actually heave the city.
     We shall miss seeing Mrs. Sophia Schierholz, who passed into the spiritual world on June 2d. As long as her health permitted she was a very faithful attendant at all church functions, and always met us with a cheerful smile and a pleasant phrase.

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     A Farewell.-The banquet and dance given in honor of our pastor and his wife on July 13th proved to be a nine days' wonder. People are still talking of that splendid evening, and how very successful the whole affair was. The greatest credit for this must undoubtedly go to Mr. Ernest Zorn, the toastmaster-his debut in that capacity, and quite sensational. At the same time it was the fruit of many weeks of careful thought, also generosity on his part, in that he donated the printed programmes, with words that all might sing, as sing they did with right god will. He also gave the photographs.
     The 96 guests, all Toronto people, were seated in the hall, which was decorated by Mr. Joseph Pritchet in a professional manner and with striking effect. The tables were profusely adorned with brilliant flowers, arranged by Ruby Zorn. Lenore Bellineer, with the very capable help of Rita Bellinger and Ruby Strowger, placed upon these tables a delectable chicken salad with all the dainty trimmings, topped off with fancy ice cream, homemade cake, and coffee punch was served for the toasts.
     Mr. Sydney Parker proposed a toast to The Church, expressing the rather unusual thought that a toast to the Church can be at once a tribute, a prayer, and a dedication. A tribute, in that the Church is acknowledged, loved and honored as our Spiritual Mother; a prayer that the Church may grow rich in members ever seeking more fully to learn and understand the truth revealed in the Doctrines and their application to life and a dedication, in that we know he part we must play to further these ends.
     Miss Edith Carter spoke on the subject of education, our Day School and its pupils in particular, with whimsical humor underlaid by deep affection.
     A most amazing interlude sent us into gales of laughter when Haydn John, with consummate skill, not to mention a unique chorus of four, took us through ten verses of how it came about that Mr. Fred Gyllenhaal was going to teach in the Academy!" Messrs. Gilbert and Sullivan would have enjoyed this parody on their song from Pinafore, the words for which were supplied by Alec and Gwen Craigie, who had come from Ottawa for the occasion.
     Mrs. Theodore Rothermel expressed to Mrs. Gyllenhaal our affection for her, and presented her with a handbag as evidence thereof. Mrs. Gyllenhaal, in thanking us, surprised and touched the gathering of friends by telling us that upon the chancel upstairs were two vases, which she herself had made. This very lovely gift we shall enjoy and appreciate. Mr. Frank Wilson, on h half of the society, presented to Mr Gyllenhaal a traveling bag, together with a wallet of money. In doing so he expressed our affection for Mr. Gyllenhaal, our appreciation of his many years of service, and our good wishes for the years to come.
     Amid hearty cheers, Mr. Gyllenhaal arose and presented to the society two very lovely Standards-the Union Jack and the Stars and Stripes. This unusual and particularly appropriate gift is one we shall hand down to the generations following. Our pastor's words of thanks closed the banquet.
     A photographer arrived and took some good photographs, and an orchestra came to provide dance music, so that the rest of the evening was entirely gay.

     A Wedding.-On July 20th. Mr. Thomas Arthur Bond and Miss Norma Audrey Carter were united in marriage, the Rev. F. E. Gyllenhaal officiating. The chancel was lighted by many candles and adorned with soft-toned gladioli The front pew was filled with a bevy of daintily clad little children. The officiating minister entered during the singing of the bridal hymn; the Word was opened and read, and another hymn was sung; then Mrs. Sydney Parker at the organ broke into the Wedding March.

524

Messrs. Robert Scott and Orville Carter marched slowly up the aisle, followed by the Misses Joyce Carter and Lillian Bond as bridesmaids, dressed in long yellow lace frocks with matching ribbons flowing from their hair. Miss Edith Carter, as maid of honor, was escorted by Mr. James Bond as best man. Edith wore a dress matching the bridesmaids, and carried a similar nosegay of Garllardia. Then came the bride and groom, the bride looking very lovely in white satin and net with finger-tip veil caught in a circlet of pearls, and carrying a bouquet of red roses. The groom looked handsome in grey flannels and dress jacket hearing the crest of the R.C.A.F., which reminded the onlookers that every man participating in this ceremony had seen active service under those initials. Mr. Keith Frazee sealed the procession at the door.
     A very happy reception followed, with Mr. Robert Scott as toastmaster, and Messrs. Jim Bond and Orville Carter proposing toasts to the bridal party. This being a Kitchener-Toronto wedding, many friends from Kitchener were present, notably Torn Bonds mother, seven of his eight sisters and his only brother. After the cutting of the cake, the newly married couple led off the dancing, which carried along in spite of many degrees of heat.

     Sunday, July 27, 1946.-"The Lord shall preserve thy going out and thy coming in, from this time forth and even for ever more."-"May this Divine blessing of the Lord's protection against all evil in all states of life, in all your goings out and in all your comings in day by day, be eternally fulfilled with you as a congregation and church, and with you individually. And may you also meditate deeply and often upon the Lord's words in Ezekiel the prophet. 'Ye, my flock, the flock of my pasture, are men, and I am your God, saith the Lord God.'"
     These words closed a benediction, a blessing, and a farewell given as a shepherd to his flock, We had danced, banqueted, partied, joked, and been gay to wish our pastor joy in his new surroundings; but now, as we realized the love and protective affection held within this call to the Lord for a blessing, we unfeignedly let the tears flow, and responded with a silent prayer that the Lord would always be with our good friend and leader, the Rev. Fred E. Gyllenhaal.
     VERA CRAIGIE.

     DETROIT, MICHIGAN.

     Our last regular service prior to the summer's lull in our activities was to have been held on July 5th, but the Rev. Norman Reuter was prevented by sickness in his family from keeping his appointment. So this year we shall have a longer-than-ever vacation period. Our next scheduled visit of Mr. Reuter is for August 24 and 25, and in the meantime our weekly lay services have been suspended.
     It will be seen, therefore, that we have little to write about except personalities, and such items are being most interestingly covered by Mr. Walter C. Childs in THE COMMUNIQUE, a periodical which no member of the church should fail to take and read. Be sure to send in your subscription, in case you have not already done so. Its full of news you will not find in any other publication.
     With nothing in the way of church activities to report, we can turn our attention to a matter, which to many in our group, is of the utmost importance.

     Problems of the Isolated.-As a preamble, let us venture the opinion that nowhere in the church will more earnest, loyal and self-sacrificing workers be found than among the isolated members who have to depend upon the occasional services of a visiting pastor. These valiant souls, upon whom the growth of our church so largely depends, work uncomplainingly and courageously to carry on the uses of the church, frequently under the most difficult and at times discouraging circumstances.

525

     In the experience of the Detroit group, perhaps the biggest problem has been to find suitable, clean and comfortable quarters, on a rental basis, in which to held services and other church activities.
     Once again we are now faced with the necessity of seeking a more suitable place for our meetings. Our present quarters leave much to be desired. Frequently they are so much in need of a cleaning up that some of our men must do janitor work before we can hold services. The rooms are used on Saturday evenings for dancing and other social activities, and the caretaker frequently over-sleeps on Sunday morning, leaving us to do his work. There are other features, too, which we find very disturbing.
     What we need and should have is a small, modest building of our own, designed for New Church uses and dedicated to them. In such quarters all the activities of the church could be provided for, including the time-honored Friday suppers which do so much to permute a cooperative spirit and good fellowship among the members and their friends.
     We firmly believe that the growth and development of our group into a society of the General Church, with fulltime, resident pastor, depends to a large extent upon our having a meeting place to which we are not ashamed to invite our friends, and where the room and its appointments will add to the beauty and dignity of our worship, and not detract from them.
     Whether or not our group could wing a building project of this kind has yet to be determined. Many of us believe it could be accomplished, and that it would be a wonderful spur to our future growth and development. We doubt, however that anything could or should be done about it during present conditions of inflated prices and scarcity of materials. The project will have to await a more propitious time, but it is something to which we most give serious thought as being a vital need of our group, perhaps the most important of our plans for the future.

     Mr. Elphick's Visit.-On Wednesday evening, July 17, we had the very great pleasure of hearing the Rev. F. W. Elphick, Superintendent of the South African Mission. With but little advance notice of his visit, an audience of 25 persons gathered at the Norman Synnestvedt home to hear Mr. Elphick till of the Mission which he has served so well and so faithfully for twenty years.
     Much of what he said was new to us, and intensely interesting. Most of us had known in a vague way of the General Church Mission among the Natives of South Africa, but Mr. Elphick's talk, together with the little map he drew, gave us a very clear picture of the nature and scope of his work, which covers many mission posts and a vast amount of territory.
     All honor to the Rev. F. W. Elphick and his devoted wife, who, in spite of reverses, discouragements, and almost insurmountable difficulties, are still carrying on their work of bringing the Heavenly Doctrines to the Natives of South Africa. May their efforts be crowned with the success, which they so richly deserve
     WILLIAM W. WALKER.
July 25, 1946.

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ASSEMBLY REPORT 1946

     Announcements

     Bound Volume.

     The official report of the Eighteenth General Assembly, as published in the August. September and October issues of NEW CHURCH LIFE, will be available after October 1st in a single bound and indexed volume at $2.00.

     As the number bound will depend upon the demand, those who wish to obtain one or more copies are requested to order as soon as possible.
     Address: Mr. H. Hyatt, Business Manager, Bryn Athyn, Pa.
GENERAL CHURCH COMMUNIQUE 1946

GENERAL CHURCH COMMUNIQUE 1946

The Communique issued by the General Church Military Service Committee during the war is now published monthly by the Young People of the General Church. The 8-page issues feature articles, news accounts and pictures that are of interest to all New Church readers.

527

It is edited by Mr. Charles P. Gyllenhaal, with a staff of Assistants, and is published at Bryn Athyn, Pa., At $1.50 a year, 15 cents per copy.
CHARTER DAY 1946

1946

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 25 and 26, 1946. The Program:
Friday, 11 a.m.-Cathedral Service, with an Address by the Rev. W. Cairns Henderson.
Friday Afternoon.-Football Game.
Friday Evening.-Dance.
Saturday, 7 p.m.-A Banquet in the Assembly Hall. Toastmaster, Mr. Harold F. Pitcairn.
Arrangement will be made for the entertainment of guests, if they will write to Mrs. V. W. Rennels, Bryn Athyn, Pa.
DISTRICT ASSEMBLIES AND EPISCOPAL VISITS 1946

DISTRICT ASSEMBLIES AND EPISCOPAL VISITS 1946

     During September and October there will be Episcopal Visits to the following places:
     Bishop GEORGE DE CHARMS: Chicago (South Side), Ill.: Rockford, Ill.; Sharon Church, Chicago, Ill.; St. Paul, Minn.; Glenview, Ill.; Detroit, Mich.; Cleveland, Ohio: Erie, Pa.; Akron-Barberton, Ohio; Youngstown, Ohio; Wyoming, Ohio; Pittsburgh, Pa.
     BISHOP ALFRED ACTON: Kitchener, Ontario, Toronto, Ontario, and Montreal, Quebec, Canada.
     The dates for the visits listed above have not yet been determined, but the members in the different localities will be duly notified by the resident pastors.
BISHOP'S FOREIGN JOURNEY 1946

BISHOP'S FOREIGN JOURNEY 1946

Bishop de Charms returned to Bryn Athyn on August 27th from a two months' stay in Europe. In England, he visited the members in London, Colchester, and other places, and presided at the British Assembly, held at Colchester, August 3d to 5th. He also went to the Continent, and visited our societies in Paris and at The Hague. We shall hope to publish accounts of these visits and a Report of the British Assembly in an early issue.-EDITOR.

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EIGHTEENTH GENERAL ASSEMBLY 1946

                                                  Page
ADDRESSES:
The Church and Its Growth-Bishop George de Charms               337
     Discussion                                             386
Power-Rev. Erik Sandstrom                                   354
     Discussion                                             390
The Academy-Rev. C. E. Doering                              426
     Discussion                                             394
The Mystery of the Human Will-Rev. Hugo Lj. Odhner               465
     Discussion                                             396
The Lord We Worship-Right Rev. Alfred Acton                    478
     Discussion                                             401
The Pension Plan-Edward C. Bostock                         493
     Discussion                                             404
Academy Commencement Address-Rev. A. Wynne Acton               365
ATTENDANCE                                                  507
BANQUET                                                  437
CORPORATION OF THE GENERAL CHURCH                              406
IMPRESSIONS OF the ASSEMBLY-Rev. Morley D. Rich                    372
JOURNAL OF THE PROCEEDINGS                                   385
MESSAGES TO THE ASSEMBLY                                   407
NOTES OF THE ASSEMBLY.                                        507
ORDINATIONS                                                  374
Declaration of Faith and Purpose                              499
REPORTS:
Secretary of the General Church                              412
Secretary of the Corporation                              415
Editor of New Church Life"                                   416
Treasurer of the General Church                              418
Military Service Committee                                   422
SERMONS
The Growth of the Church-Rev. Willard D. Pendleton               347
The Soul of Heaven-Rev. Gustaf Baeckstrom                    501
SERVICES OF WORSHIP                                        373
SONS OF THE ACADEMY                                        508
THETA ALPHA                                                  508
WOMEN'S GUILD LUNCHEON                                        376

529

FAITH AND EXPERIENCE 1946

FAITH AND EXPERIENCE Rev. WILLIAM WHITEHEAD 1946

NEW CHURCH LIFE
VOL. LXVI
NOVEMBER, 1946
No. 11
     "Then again called they the man that was blind, and said unto him, Give God the praise; we know that this man is a sinner.
     "He answered and said, Whether he be a sinner or no, I know not; one thing I know, that, whereas I was blind, now I see." (John 9: 24-25.)

     This blind man had never seen the light of the sun. To his neighbors,-to the superstitious Gentiles,-his bodily affliction was a punishment from the gods (e.g., Livy, ii. 36; ix. 29; xxx. 26. Tacitus, History, iv. 84.); to the Jews his physical infirmity was the retribution of sin. He was born blind; and he had no hope until the Lord passed by.
     The Lord had just left the temple of the Jews, by which was signified His departure from the Jewish Church; and, in going through the multitude, He had given sight to this blind beggar. This miracle-performed in an age when men could believe through miracles-was also infinitely prophetic.
     The Gentiles had never, like the Jews, possessed the Divine Word, having, indeed, only traditions and indirect knowledges of Divine Truth. Their heritage was the blindness of ignorance. They still sat in the darkness in the shadows of a dying ancient world.
     The Lord's "passing by" meant no mere accidental notice of the blind Gentile state. "Passing by" means presence and influx. When the state is ready, the Divine influx always flows into the understanding-even as sight dawns within an infant's eyes;- even as light pours into a youth's mind when he begins, as of himself, to put away childish things;-even as rational understanding comes to the man of simple good who washes himself of unclean loves, believing in the power of Divine Truth when its effects appear before his eyes.

530

     When it is said that the Lord, passing by, "saw" the blind man, it means that the laws of Divine mercy, moving in their everlasting orbit, pick out of the darkness all who are seeking from their hearts for the light of truth.
     The man that was blind from birth is the eternal type of every man who is ignorant of spiritual truth, but who, being in the way of the Lord's providence, is ready to accept the revelation of His Will. This bringing of the light may be-nay, must be-to the individual, and to none other. There is no socialized salvation.
     From the very beginning, Christianity offered its help to the individual: and herein lay one of the causes for its appeal. The gods of the Roman state were more concerned with the welfare of the political state than with the spiritual needs of individual men,-especially the needs of despised slaves, or lowly fishermen, or common soldiers. Indeed, the old, local simplicities of pagan belief were no longer sufficient in a world that had suddenly become cosmopolitan in its activities,-economic, political and military. The security of isolationism was no more for the individual, nor even for the tribe or nation. Faith in the old, ancestral gods had become increasingly difficult and, for many, impossible.
     The dominion of the official and conventional gods was now impersonal-far off-a religious imperialism that held no appeal to the individual who wanted spiritual food and help in the doubts, anxieties and problems of his daily life, and in his uncertainties concerning the life to come. Hence at this a profound religious unrest permeated all ranks throughout the Roman Empire. There is abundant evidence that, as never before in the history of the human race, men wanted a God who could no longer be imposed upon them by the state, nor by one race, nor even by one's own ancestors, but a God to whom man could voluntarily go, in individual confession and hope, for healing and guidance.
     Even the profound and consoling philosophies of the Greeks-so admired by Roman thought-had little or no meaning for the people. As for the Unknown and Invisible God of the Jews,-a Being whom the Pharisees, after their own evil heart, had pictured as a proud, jealous and tyrannical ruler, favoring only those of their own race, and caring nothing for the wants and miseries of human beings- this picture of Jehovah only occasionally attracted those Gentiles brought in propinquity with the Jewish world.

531

     Hence the growing popularity of the so-called "mystery" religions-cults derived from Greece, Egypt, and elsewhere in the near east, in which feeble streams of ancient truth and perception filtered through the gross deltas of sensuality an d superstition under which the ruins of the Ancient Church were buried. In their distress, men were calling upon the Egyptian Osiris, the mighty Isis, the mother-goddess Cybele, the Greek Demeter and Persephone. They even called on Zoroaster who, seven centuries before, had taught that the individual needed an everlasting light within, as well as external to himself, if he was to be saved from darkness, sin and death: this capacity for immortal light, however, being but the human receptacle and never the Divine Life itself. Men were tired of abstractions, skeptical of invisible gods, indifferent to state institutions. They wanted a Divinely Human God who should be related to human life and human beings.
     The blind man outside the Temple represented the universal yearning for a faith in that Power behind all life to Whom man could stretch out his hands and know in his own experience-that he could be saved from the darkness, disease and death of the ancient world.
     In a more particular sense, this man who sat and begged represented that early, passive sensual state which sees only the things appearing before the external senses, hence fallacies in the place of truths. This hereditary, spiritual ignorance was especially the blindness of the Gentiles, for they had never seen the truth, not having possessed the Word as an immediate revelation from God, though they had some knowledge of Divine things through tradition, and a few by indirect information from the Scriptures through the Jews.
     Their state of ignorance, therefore, was said to be like that of those who are blind from birth,-a state so often spoken of by the prophets. And the Lord's communicating the light of His truth to them at His Coming, and opening their understandings to receive it, are described prophetically by His opening the blind eyes, and giving light to them that "sit in darkness and in the shadow of death."

532

     Who then did sin,-these Gentiles, or their parents, that they were born blind? At this day, although there are over six hundred and sixteen millions of professed Christians and Jews, there are over two and one-half that number of Gentiles-nations and races that were born blind,-in China, India, the expanses of greater Russia, in Africa, and in the myriad islands of the world's oceans. To but a few of these is even the Letter of the Word known, and even this slight knowledge has been mingled with perverted dogmas of the process of salvation.
     Yet these nations and races are said to be "born blind," that the operations of Providence may be made manifest. Jesus answered His disciples: "Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him." The darkness in which gentile nations and races have dwelt is yet for the sake of their ultimate salvation. The light of the Word has been withheld, until it could be given free of the obstructions interposed by Christian falsity and distortion;-and also because the Gentile world has not yet been ready to bear that light. In the meantime, during the long the of preparation, such dim light as they already possessed has been sufficient to give opportunity for their salvation.
     We read in the True Christian Religion,-in connection with this very story of the man blind from birth,-that although those who live in the two global quarters, Asia and Africa, do not know anything concerning the Lord, still, "if they believe in one God, and live according to the precepts of their religion, by virtue of their faith and life (they) are saved, for imputation is to those who know, and not to those who are ignorant, as it is not imputed as a crime to the blind when they stumble: for the Lord says, "If ye were blind, ye would not have sin, but now ye say, 'We see, therefore your sin remaineth.'" (No. 107.)
     Indeed, by the Divine mercy of the Lord, with all genuine states of good and truth-however lowly the degree,-however dim the knowledges in the understanding-it is still day. The night cometh only when evil and falsity prevail, when the Divine Man cannot work. But the Lord can work with blindness and ignorance that does not proceed from evil or confirmed falsity,-even with men and nations that are "born blind."

533

     So, with those who are in a most external or sensual state, the Lord's truth may be brought down and accommodated to the level of their senses. This is true equally of the education of a little child or of the scientist who in humility so loves the truth that he is willing that it should lead him even to the knowledge of God-a knowledge that no more passes the understanding than the profoundest secrets of the Nature that God revealed.
     In the narrative of the blind man, the mixing of the spittle and the clay upon the ground signifies the union of the Lord's truth with a man's natural or sensuous good. The ground signifies the natural mind of man, as to its faculty of reception. Thus when the Lord's simple truth, united to simple good, was spread upon the eyes of the blind man, light came. The understanding began to open. Faith was born.
     Note the evolution of faith, in terms of the blind man's experience.
     Its beginning lay in that he knew that he was blind. At first he sat passively; then he yearned for delivery from his darkness. He begged for help; and the Helper came. In blind hope he obeyed the commands of "a man that is called Jesus." When he "came seeing," he testified in simple, non-understanding wonder. I went and washed, and I received sight." The neighbors asked, "Where is He?"-meaning, what is the power that healed thee?-what is this mystic secret of spiritual enlightenment? But the answer is still, "I know not." He did not yet understand the source of this new light.
     But when the Pharisees assailed the fact of experience, in their desire to deny the Divine origin of his light, the former blind man stubbornly stands by the fact, "He put clay upon mine eves, and I washed, and do see." This created a division even among the Pharisees. The theological formalists glossed over the evidence of experience, and fastened on the sinfulness of one who should heal on the Sabbath Day. The others insisted, How can a man that is a sinner do such miracles?"
     And the divided Pharisees then appealed to the man himself, "What savest thou of Him that He hath opened thine eyes?" And this he replied, "He is a prophet," which signified an acknowledgment that there must be a Divine origin of the instruction that brought him sight.

534

     Then the Jews, baffled, fell back on the blind faith and pride of their own institutional entrenchment-a blind faith that looked backwards to tradition and authority, not forward to reason and experience. They denied that the blind man had been blind,-even as the natural man, to this day, refuses to believe that man is not born by nature into all good and truth, and so can understand spiritual as well as natural truth without any Divine Revelation.
     The Jews even called on the man's parents to explain the miracle,-which signifies that they ask the natural man to explain how the spiritual man has become spiritual: believing that only natural laws can govern the spiritual world.
     But the parents, afraid of being put out of the synagogue, answer that they know not. They only know that this, their son, was born blind. Nevertheless they retort, "He is of age; ask him." That is, even the natural man knows that his rational, when it has attained maturity, and can think above the plane of the sensual, can testify of its own experience, and make conclusions from reason.
     So there was nothing left for the Jews but intimidation and judgment: "Then again called they the man that was blind, and said unto him. Give God the praise; we know that this man is a sinner."
     But he answered and said, "Whether he be a sinner or no, I know not: one thing I know,-I know,-that, whereas I was blind, now I see."
     Herein is described the power of reason based on spiritual experience. The spirit has its own empirical knowledge. When a New Churchman knows that to obey the Lord's Word brings into his mind and heart the power to remove evil, and to open up wonderful vistas of truth of which the old world of irrational dogma and creed is ignorant, he knows that, whereas once he was blind, now he can see. True, he can as yet bear but little of the Divine Light. He knows that he is like a child standing on the shore of an infinite ocean, as yet unexplored and unknown to the wisest of men. But he knows that his experience is no imagination, no mysticism, no fanatical vision born of a desire to escape from the conventions of a decaying orthodoxy.

535

He knows that the Lord is giving him sight from another world, and that in the new light from that world there is warmth for the human heart and illustration for the human mind;-that there is a strength to destroy false concepts, to fight the lusts of evil, to dispel the shadows of fear, to give good to spiritual want, to confer a freedom of thought and speech and use never before known;-and that, in the long road of man's upward destiny, there has at long last been given a light for the Gentiles, "to open the blind eves, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. . . For, behold, the former things are come to pass, and new things doth (the Lord) declare: before they spring forth (He tells) us of them." (Isaiah 42: 6-9.) When the man that was blind was cast out by the Jews, because of his insistence that he saw another authority that could heal his blindness, Jesus sought him and when He had found him, He said unto him "Dost thou believe on the Son of God?" For the Lord is called the Son of man" as to the Word, the Son of God" as to the Divine Humanity. To believe in the Word, in the life of obedience, brings the higher regenerating belief that the Lord's Humanity is Divine.
     And the man that was blind-for the first the seeing his Savior-now said, "Who is he, Lord, that I might believe on him?" And Jesus said unto him, "Thou hast both seen him, and it is he that talketh with thee."
     And the man-now delivered out of the darkness of his way into a new life- suddenly saw the strange majesty of this Man who was to him the Light of the world. And he said. "Lord, I believe." And he worshipped Him.
     Thus was wrought the judgment between a true and a false faith. The blind man represented the intellectually blind who were, from sincerity of life, willing to see; the persecuting Jews represented those who have intellectual sight, but who-because they see only for themselves and from themselves-cannot see the Son of God.
     "And Jesus said, 'For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.'"
     Today the cities and nations of the world are filled with the spiritually blind and lame-seeking light and security for their souls. Strange movements and stirrings in the great Gentile world hint at vast spiritual judgments for this our day and generation.

536

The human mind, spurred by fear, seeks out forces of interior nature which threaten destruction or offer a natural salvation for natural men.
     Over two-thirds of the human race-the great Gentile world-no longer sits in the passiveness of darkness and despair. The blind man walks. His old ancestral faiths and superstitions are challenged with destruction-even at the hands of the so-called Christian world. Who shall guide him to the Word of God-the Son of Man-free from the authority of false creeds and the intimidation of all those who think only for and from themselves? How and when can his eyes be opened to the worship of the Son of God? Who can read the will of the Divine Providence over men? Who shall know what is in the mind of the Lord?
     But for the man of the New Church, looking back over the struggles, the temptations, the vicissitudes of the life of his individual will and understanding, one thing is clear-that whereas once we were blind, now we do see. We see at least the path of duty,-the duty of charity towards the gentile states in our homes and in our schools and, as the Divine Providence opens the way, to the gentiles of all the world.
     This is Faith,-the faith that casts itself with its whole heart and mind into experience-the experience of love to the Lord and to the neighbor. So that at length, when our uses in this world are done, we may say in quiet confidence with the man of the Ancient Church, "I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another." Amen.

LESSONS:     Isaiah 43; 1-13. John 9: 1-25. A. E. 239a:1 & 4.
MUSIC:     Liturgy, pages 436, 457, 478.
PRAYERS:     No. 94, 122.

537

LAST JUDGMENT AND THE WORLD TODAY 1946

LAST JUDGMENT AND THE WORLD TODAY Rev. GUSTAF BAECKSTROM 1946

     A Study of the Apocalypse.

     (A Paper read at the New Church Club, London, August 2, 1946.)

     The present state of uncertainty is more or less in our minds. The future appears more threatening than ever. No wonder, then, that we want, in light from the Writings, to get some understanding of what it is that is now taking place. Let us try to see what the causes may be that are to be found in the spiritual world.
     The Evangelists speak of very great changes that would take place in the consummation of the age. And, in the Book of Revelation, John describes tremendous overthrows, which he saw when he was in the spirit. It is the same thing in both cases, but in the Book of Revelation they are described more in detail.
     From the Writings we know that it was in the world of spirits that these great changes were to take place, and that they have already taken place there. They are connected with a great judgment performed upon very many spirits who had lived on this earth since the time when the Christian Church was founded here; and the judgment is first of all a judgment upon the Christian world. It has taken place in the other world, and therefore we have not seen it: and most men do not know anything about it.
     But as the spiritual world is a world of causes in relation to the natural world, some effects of this judgment must be visible here. It is true that we are told in the Writings that the state of the world hereafter will be similar to what it has been heretofore, and that therefore there will be peace, treaties and wars as before, and other affairs that belong to society in general and in particular. But the state of the church will not be the same.

538

It will be similar, indeed, as to outward appearance, but unlike as to internal appearance. The man of the church will be in a freer state of thinking on the things of faith, thus on the spiritual things which are of heaven, because spiritual freedom has been restored. For all things have been reduced to order in the heavens and the hells, and from them inflows all thought about Divine things and against Divine things. But man does not perceive this change of state in himself, since he does not reflect upon it; neither does he know anything about spiritual freedom, nor about influx.
     This is said in the work on The Final Judgment,* no. 73, and there it is also said that the Lord's predictions about wars, famines, pestilences, and earthquakes (Matt. 24: 6, 7) do not signify such things in the natural world, but things corresponding in the spiritual world. Yet we know from the work on the Divine Providence, no. 251, that all wars, however much they may belong to civil affairs, represent in heaven the states of the church, and are correspondences. The wars on earth are thus effects in this world of the spiritual conflicts in the world of spirits. But the case seems to be that these results do not arise here instantly, but some the afterwards.
     * This is the title given to one English version of the work more commonly known as The Last Judgment.-EDITOR.
     At the time of the First Advent, it was about forty years after the great judgment, which took place in connection with the crucifixion of the Lord that the effects of that judgment became visible in this world in the destruction of Jerusalem and the dispersion of the Jews. When the final judgment in the years 1757-1758 had taken place in the spiritual world, it could then be expected that the effects from it would become visible after thirty or forty years in wars and devastation. Were they not seen in the year 1789, when the French Revolution broke out, followed by the wars, especially those led by Napoleon, which raged until 1815, thus for about twenty-six years, with only a few and brief interruptions; and into them all the nations of Europe were drawn, not a single country being able to keep out of them? Were they not effects of the great judgment of 1757-1758?

539

     What, then, shall we think of the many smaller wars, which have raged since the end of the great wars of Napoleon? I believe that we are accustomed to think of them as effects from smaller judgments after the great one called the final one. I have counted no less than twenty-six such wars and revolutions, not taking into consideration some smaller conflicts-from the year 1820, when the wars of independence in South America began, until 1905, when the war between Russia and Japan ended, thus 26 conflicts of some kind or other during 85 years-as we see a rather lively world, to a large extent inhabited by people who call themselves Christian.
     But what, then, shall we say about the Great War between the years 1914-1918, and the still greater one that has just ended, but is not yet followed by any real peace? I cannot find that there could be expected any new general judgment in the world of spirits after the final one. This very name, given by the Lord Himself, indicates that there could not. It is even said that, after the final judgment, no spirits are permitted to remain in the world of spirits more than 30 years, exceptionally 50 years. Thus we have no reason to believe that any imaginary heavens to a larger extent would be permitted to be formed in the world of spirits: and therefore no great judgment could reasonably take place there-not anything like the final one of 1757.
     And yet, can we doubt that the last two wars the greatest wars in the history of mankind-have been effects of a great general judgment in the world of spirits? All, not only men, but also women and children, have been drawn into the last terrible war: hundreds of millions of people have come into the closest contact with it. Is it reasonable to think that all the uneasiness, all the terrors and horror, all the sufferings that have followed in the tracks of this war, not to say anything about the famine now in the world, threatening millions of men, are effects of only a small judgment? I cannot see anything else but that these things must be effects of a very great judgment indeed, and why not of the greatest one spoken of in the Word,-the final one?
     In such a case I cannot see otherwise than that this judgment is seen here in its effects in different phases. It is spoken of in the Word as consisting of several different phases-taken as a whole, in two great phases, between which there would be some interval of the, which cannot be expressed otherwise than by "for a while" (aliquamdiu), as it is said in the Apocalypse Revealed, no. 855.

540

For the English expression here, "for a while," the Swedish translation has the words, "at somewhat length."
     The final judgment itself in the world of spirits did not take more than about a year, as it seems from the Writings. (L. J. 45.) But we know that in the spiritual world there is not the in the same way as with us, but instead of the changes of state. What we need to hold to, therefore, it seems to me, is not the exact the, but the fact that there were two great phases of the judgment, two radical changes with "some length of the" between them, that is, with a somewhat extended state between them.
     If, now, such was the case in the world of causes, would there not be a corresponding development in the world of effects, thus, first, great changes with revolutions and wars, then a somewhat extended state of prevailing conditions, to be followed finally by new great changes?
     As to our spirits we are even now in the spiritual world, though unconsciously, and there must first be changes of states in our minds on account of influences from this interior world, before there can be any great changes in the external conditions in our lives. And must not this take considerable the? Otherwise we might think that the happy state described in the two concluding chapters of the Book of Revelation should already be here. But we know very well that it is not, except perhaps with some few individuals.
     This happy state-the New Jerusalem in its glory-would come as a result of the great judgment. That it has not yet come must be an indication that the effects of the judgment are still in an earlier phase. Which phase, then?
     The thing may be of more than a speculative interest. In times such as these we may need to search beyond the mists for the rays of the rising sun announcing a new day. I believe that we can do this now, even though there remains much in the way before the mists can be dispersed-perhaps still a terrible tempest, who can tell? Yet, after the night, the new day will come; most certainly it will come. But how long the night will last, no one knows. We only know that these days will be shortened, as it is expressed in Matthew 24: 22; that is, there will be an end of the old, and the new will come instead of it.

541

     We have already said that the first effect of the final judgment would be that the man of the church would be in a freer state of thinking of the things of faith, because spiritual freedom will then have been restored. But this interior freedom of thought must be combined with external freedom of religion in this world, in order that there may be a real change of prevailing states. There was at the time of the judgment no such freedom in the world. Very soon-as soon as the persecutions against the Christians ceased, and the Christian religion became the religion of the State in the Roman Empire, the spirit of intolerance took hold of the Church, and the no less cruel persecutions of Christians against Christians began.
     During the Dark Ages it was considered a crime to have another faith than the Catholic, and apostasy was punished in the hardest way, even with the punishment of death. The terrors of the Inquisition and the flames of the heretic piles bear a fearful witness of the intolerance and complete lack of charity, which prevailed, within the Church, even in later times. Even after the Reformation, no religious freedom could assert itself. The treaty of peace in the year 1648, which ended the Thirty Years War in Germany, gave, it is true, the same political and civil rights to the Lutheran and Reformed Churches, but no other denominations or sects were tolerated.
     But, from the middle of the 18th century, such great changes have taken place that historians consider it as the beginning of a new age of development. Thus one speaks about the new thoughts which spread out over Europe from the middle of the 18th century, and finally broke the bonds of absolutism within the nations and the dominion of scholastic theology."
     From where did these new thoughts come? Historical research gives the answer: "from the free countries, Switzerland, Holland and England," and says that little by little they received their principal seat in England. And we know that it was in this country that the first receivers of the New Church doctrines lived, and that at this day there are more New Churchmen in England than in all the rest of Europe, and not only individuals, but also numbers of societies.

542

     From the book on The Final Judgment we know that, in the world of spirits at that the, the English were in the middle among those who had lived a life of faith and charity, and that the Dutch were in the south and east. (L. J. 48.) These Englishmen in the middle had the greatest light, and next to them the Dutch in the south and east. In England and Holland there was also greater freedom than in other countries; and there the Writings were therefore published by Swedenborg in his the.
     In the latter part of the 18th century there was also in England a demand for freedom of thought in all directions, and a spirit of greater tolerance began to assert itself. This was concurrent with the War of Independence in North America and the demand over there for human rights. The Constitution of 1787 declared that no certain confession of faith should be required for an office; and in the year 1791 it was added that no certain religion should be dominant, and that the free exercise of religion of any who did not offend against the law should not be prevented. Every religious society should receive protection, and the State should have no right to rule over the activities of these societies.
     Thus we see that, soon after the great judgment, the English-speaking people were first in introducing religious freedom. Such freedom was also received in Holland in the year 1815. In France, the old persecutions because of differences of religious faith ceased with the revolution of 1787, but they were followed by a lack of religion and a hatred of religion until order was restored and religious freedom was guaranteed. In Austria, in 1781, the Protestants were granted the free exercise of religion and the same rights in political and civil affairs as the Catholics. In Prussia, Frederick II said that in his country everyone might be saved in his own way. Little by little, religious freedom was extended. It became complete in Switzerland (1874), Denmark (1849), and Norway (1845). In Italy, in the year 1848, the Catholic faith was declared to be the only religion of the State, but other denominations would be tolerated.
     In Sweden, in the year 1686, it was commanded that all the inhabitants of the country must confess the Lutheran faith, and that strangers who lived in the country and had another faith were permitted to have their Divine worship, but only by themselves and with the doors shut; and they were not allowed to have their children brought up in any other faith than that of the country.

543

But in the year 1781 a decree granted the free exercise of religion, and also civil but not political rights to dissenters who had moved into the country. In 1860, the punishment for apostasy was annulled, and the right to establish societies with public worship was recognized and regulated. In 1869, the punishment for publicly promulgating erring doctrine" was also annulled.
     Thus, little by little, freedom of thought in the spiritual world brought with it freedom of thought on earth, and more or less freedom of religion in the Christian world.
     This is an effect of the great judgment, which, in its first phase, was executed upon Babylon, the Roman Catholic Church, in the world of spirits; and its effects were soon visible here on earth. The pontificate lost much of its power. The State of the Church ceased to be. The order of Jesuits was forbidden in most countries. When Napoleon was crowned by the pope, he took the imperial crown in his own hand and placed it on his head himself, showing who it was that now had the power.
     Thus the power of the Catholic Church was broken. But it was not in the Catholic countries that the New Church had its beginning, but among the English-speaking Protestant people. The first General Conference was held in England in 1789. And there was also an interest awakened in France, Switzerland, Germany, Denmark and Sweden, as well as at Vienna and Trieste. In Sweden, many of the clergy of the State Church became interested. Yes, it is said that in some parts of Sweden, as in Gothenburg and its vicinity, no less than 60 per cent were more or less influenced. But then there came a backstroke. The persecutions began, and under the pressure of it the visible interest among the priests in Sweden seemed to fade away. It was dangerous to be a New Churchman in Sweden at that the. A priest who openly declared that the Writings of Swedenborg were a Divine Revelation as well as the Bible was shut up in a madhouse.
     This increased activity of the orthodox against the New Church must be an effect of a change in the world of spirits. As we well know, such a change is spoken of in the 12th chapter of the Book of Revelation, where it is said that the dragon was cast unto the earth, and that, when he saw it, he persecuted the woman which brought forth the man child, and cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. (Chap. 12: 9, 13, 15.)

544

And it is said: "Woe to the inhabiters of the earth and of the sear For the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time." (Chap. 12: 12.)
     But after a while the persecutions ceased. A certain tolerance began to prevail, and religious freedom was given to some extent, as we have shown: and it was permitted to teach the new doctrines in a number of countries, even though there was some resistance, and there were misinterpretations and attempts to scandalize. But the former aggressiveness had ceased. How shall we explain this?
     The first phase of the great judgment enters upon a critical point in the 18th chapter of the Book of Revelation, describing the fall of the great Babylon. In the next chapter we read about the joy of the angels over this and about the white horse and Him who sat upon it, who was the King of kings and Lord of lords, that is, the Lord Himself coming to us in a new and true understanding of His Word. And then follows the invitation to the great supper of God-an invitation to the Lord's New Church.
     With the 20th chapter we have what seems to be a new phase of development. An angel comes down from heaven, having the key of the bottomless pit, and a great chain in his hand. He lays hold on the dragon, the old serpent, which is the devil and satan, and sets a seal upon him, that he should deceive the nations no more, till a thousand years should be fulfilled. After that he must be loosed a little season. And when he is then loosed out of his prison, he shall go out to deceive the nations, which are in the four quarters of the earth, Gog and Magog, and gather them together to battle, the number of whom is as the sand of the sea. But fire will come down from God out of heaven and devour them. And the devil that deceived them will be cast into the lake of fire and brimstone.
     This strange prediction has confounded many, and there have been many speculations about the kingdom of a thousand years. But only a spiritual understanding of the prophecy can bring any light upon it.
     In the Apocalypse Revealed it is said: "'And bound him a thousand years,' signifies that they who are meant by the dragon were withdrawn and torn away from the rest in the world of spirits, that there should be no communication with them for a while or for some the. . .

545

By 'a thousand years' is not meant a thousand years, but for a while or for some time." (A. R. 842.)
     What was to happen in this second phase of the great judgment was that those who, in their hearts and lives, confessed belief in faith-alone, and were therefore interiorly evil and in false doctrine on account of it-in a word, the dragon-in the world of spirits were to be withdrawn from the rest of the spirits there, and the communication with them was to be broken for a while or for some time, in order that the simple-minded good spirits who had been kept in the lower earth might be taken up from there and lifted up to heaven, without being disturbed and seduced by those called "the dragon."
     Perhaps this may also explain why the persecutions in the Protestant world against the New Church ceased after some the, and that then to a certain degree came the tolerance and religious freedom of which we have spoken. It is true that the change took place in the spiritual world: but since there is a continual influence from there with those who live here, but who interiorly are there, though unconsciously, a similar change must take place even here, though during a much longer the, at least comparatively so, just as everything that is going on here works much more slowly than in the spiritual world, just as we think much more quickly than we express our thoughts in words and acts.
     In the earlier days of the New Church, there seems to have been a good deal of missionary zeal, and much of the New Church activity had its beginning then. And, as we have already pointed out, there were not so few new receivers at that the, But it seems to me that in some way the missionary field has been hardening. There seems to me to be more indifference to the doctrines of the New Church, or, in general, to spiritual things.
     Why, then, is it so? May the reason be, perhaps, that we are now in that phase of development described as the dragon being loosed a little season, and its communication with the rest of the spirits again established? This second phase is said, in the first instance, to be a judgment upon the Protestants-upon those who had not been finally judged before, and had lived a life without charity.

546

Must not this state in the world of spirits, described as a very great war of Gog and Magog against the nations of the earth, sooner or later have a corresponding effect of greater activity in that part of the Christian world where faith-alone has prevailed, and, as a result from this, a most fearful fight against the nations of the world?
     We all know that the doctrine of faith-alone has had its center in the Protestant part of Germany. And has not Germany been the great champion defying the nations of the world? And the two great wars which have raged with Germany as the aggressor,-are they not, in fact, one war? Have not these words of the Lord now been fulfilled: "Then shall be great tribulation, such as was not since the beginning of the world to this the, no, nor ever shall be." (Matthew 24: 21.)
     If this is the case, what can we expect? It is not easy to say. But whatever takes place, I cannot believe that freedom, at least the freedom of religion, will be restrained. If that should happen, it may be only for a brief the. The freedom we have had may have been abused, and for that we may perhaps be punished by losing it here or there for some the. But the evolvement towards that which is promised in the last two chapters of the Book of Revelation does not seem to be possible without full freedom.
     The future prospects may seem to be rather dark. Yet, if it is true that we now live in a second phase of the great judgment, then we may also expect a further development corresponding to that which is described after it in the Book of Revelation. We know for certain that the new age promised in the Apocalypse is coming, when the New Church, having been only among some few. will be spread to the many. We know that the glory of the New Jerusalem will come. But we do not know how far from it we still are. We only know that the whole endeavor of Him who has all power in heaven and on earth tends toward preparing the way for it.
     Thus it is the effects of a judgment that we see here, when we see the evils and falsities and deceits made manifest in the night of madness in which we now suffer. I do not believe that it is effects from any new uproar of the hells in the spiritual world, but of the hells in human minds of men living still here on earth. These minds are not as cultivated ground. They do not receive the heavenly seed. They are not drained, but are as stagnant marshes and dung hills; and when the sun shines on them, they begin to react to the heat and light, sending forth gases and effluvia and bad odors.

547

     The sun of heaven now shines with sevenfold brightness, we are told, and the reaction to this increased light and heat in the stagnant pools of human minds has been fearful indeed, and has become worse and worse, the more the coming of the Lord has been as "the lightning that cometh out of the east and shineth even unto the west through the clouds of heaven.
     If this is true, we are not now surrounded by hells in uproar in the other life, but by the rays of the sun of heaven, and the hells that are doing their work now are right here among men. It is true that such men are connected with evil spirits in the world of spirits, and that these spirits are also judged. But the great judgment in the world of spirits has already taken place, and it seems to me that the judgments going on there now can only be judgments upon individuals and upon larger or smaller groups, but not upon whole generations of men at a the, while the great judgment is working its way here among men on earth now, as it has done in the past since 1757-1758, and will do in years to come.
     If this is true, we may perhaps have to meet new wars, and should! be prepared to meet them; but they may finally have an end, and we may not necessarily have to expect them to come. Difficulties will surely arise, and there will be struggles. As yet, perhaps only one of the two great evil powers spoken of towards the end of the Apocalypse, Gog and Magog, has been defeated in the outbreaks of evil. In that case, the other remains to be overcome. And if it means war, there will finally be an end of it, and freedom will be established on earth, and the New Jerusalem in its glory will come.
     The only alternative seems to be that we consider the judgment which Swedenborg saw with his spiritual eves opened as but a beginning of the final judgment in the world of spirits, and that great judgments will go on there for an indefinite the, and fearful outbreaks of war on earth follow: and we should know nothing about where we are, and we should not have much comfort for our thoughts, but should have to cry, as those poor souls under the altar did, who, despairing, asked with a loud voice: "How long, O Lord, holy and true, dost Thou not judge . . . them that dwell on the earth?" (Rev. 6: 10.)

548

[Photograph. 1946

1946

549

THIRTY-THIRD BRITISH ASSEMBLY 1946

THIRTY-THIRD BRITISH ASSEMBLY MARTIN PRYKE 1946

     HELD AT COLCHESTER, AUGUST 3-5, 1946.

     The first post-war British Assembly proved to be one of the largest in attendance and one of the most inspiring held in this country. Under the presidency of the Bishop of the General Church, all were led to look to the future work of the Church with hope and enthusiasm. The Colchester church building was hardly adequate to accommodate the large gatherings. There were 152 worshippers at the Sunday morning service, and over 100 members of the General Church signed the roll, in addition to many visitors. No session of the Assembly was attended by less than 100 persons, whilst at the last Assembly (1939) the maximum attendance was 91, with 134 at the Sunday service.

     First Session.-Bishop George de Charms opened the Assembly with a reading from the Word and prayer, after which the Rev. Martin Pryke welcomed the many visitors from abroad-America, Sweden, Holland, South Africa-and from Great Britain.
     The Minutes of the Thirty-second British Assembly, as given in New CHURCH LIFE. 1939, p. 476, were confirmed.
     The Reports of the Acting Editor of the "News Letter" (Rev. Martin Pryke) and of the Treasurer (Mr. Colley Pryke) were read, discussed, and adopted.
     It was resolved that the British Finance Committee be asked to consider the possibility of printing the "News Letter," and it was suggested that a new name be found for it.
     It was further resolved: That the "News Letter" be adopted as the British Official Organ of the General Church: that the British Finance Committee of the General Church be asked to continue to take charge of the business arrangements connected therewith: and that the Bishop of the General Church be asked to appoint an editor, which nomination shall be ratified by a British Assembly. The Bishop then appointed the Rev. Alan Gill to be editor.

550

     The Bishop then delivered his Presidential Address on the subject of "The Church and Its Growth," explaining that he had chosen to deliver the same Address as he had presented at the General Assembly in Bryn Athyn,-because he regarded the British Assembly as a part of that, and because what he had then said was applicable to the work of the Church in England as well as in America. (See NEW CHURCH LIFE. August, 1946, p. 337.)
     The discussion, which followed the Bishop's Address, showed clearly that the Assembly felt the importance of the challenge, which it made to the individual of the Church. In closing the discussion, the Bishop showed that the expression, "The war is won, and now we must win the peace," has a clear application to the New Church. We must strive for the growth and development of the Church now, even as we strove for the preservation of our country in the of war. "There are things which lie before us now in England that require to be done. If we put our whole heart into it, and have vision, and pursue the thing with determination, and with prayer to the Lord for help, I profoundly believe that out of our little efforts will grow the big things which seem so far away. I believe this is the moment when we can indeed make a new start, and together go forward to do those little things which the Lord requires, with faith, with courage and determination-go forward doing the little He requires, that He may build His kingdom in our hearts, and. in His own good the, in the world."

     Sunday Services.-Bishop de Charms preached on the subject of "The Resurrection" (John 20: 6, 7) at the morning service on Sunday, August 4th. In the afternoon the Sacrament of the Holy Supper was administered to 110 communicants. The Bishop was celebrant, with the Rev. Dr. Gustaf Baeckstrom and the Rev. Martin Pryke as assistants.

     Second Session.-The Rev. Erik Sandstrom read an inspiring paper on the subject of "The Visible God," and it is to be hoped that the text will be made available for publication in NEW CHURCH LIFE.
     The discussion, which followed, was indicative of an appreciation of the clear and reverent treatment of the subject. A number of questions were asked, and later answered by Mr. Sandstrom.

551

It was felt particularly that the subject was of special value at this the, as reminding us of the fundamental doctrine upon which all the development of the Church must be based. The paper was especially valued for its clear and forceful use of confirmations from the Scriptures.
     The session closed with an item of business when the Reports of the British Finance Committee on the Orphanage Fund were presented by the Acting Chairman and Treasurer, and were accepted with expressions of appreciation to the Committee for their administration of the fund, and to the Society Collectors for their efforts on its behalf.

     Third Session.-This concluding session of the Assembly opened with the Reports of the British Finance Committee on their general work, dealing mostly with the arrangements made for ministrations to the isolated. These Reports were presented by the Acting Chairman and the Treasurer, and were adopted with expressions of appreciation for the work of the Committee. Mr. Alwyn J. Appleton and Mr. Stanley Wainscot were appointed auditors for the ensuing year. And the Bishop announced that the Rev. Alan Gill will be appointed a member of the Committee, and as its Chairman from the time of his arrival in this country. The Bishop also announced that the Rev. Martin Pryke, who is entering into the pastorate of Michael Church, will devote a quarter of his time to work with the isolated.
     The Rev Martin Pryke then read a paper on "The Future Growth of the General Church in Great Britain," in which he spoke of the hopes for the development of the work with the isolated members, and of the arrangements that would be made for them until such the as a third priest could be available for the work in this country. He spoke also of the special provisions made for the children of the isolated and the London Society by means of the Theta Alpha Sunday School material, visual education, and the Young People's Week-ends. He closed his address with an appeal for the development of New Church Education in this country, urging that plans should now be made for adoption in the near future.

552

     To this the Bishop added some inspiring and encouraging words, speaking of the growth of the Church from without its borders, but stressing that we cannot depend upon this alone: we must do all that we can to preserve our own children for the Church, and this can best be done by protecting them from the materialism of modern education, and giving them instead an education based upon the teaching of the Writings. In addition, the Bishop made a striking appeal for the need of preserving unanimity in all that we did. We should avoid taking sides before we are fully aware of all the facts. We should keep an open mind, and then, when a step must be taken, we should strive to come to a unanimous understanding, so that we may go forward united, and not divided. This will be achieved if we all look to the use, rather than to our own theories as to means. "It is a unanimity of affection for the use that will bind you together in the accomplishment of the end."
     The discussion, which followed, showed a unanimous desire to go forward with the work of New Church Education. Many spoke appreciatively of the Bishop's remarks, and undertook to do everything in their power to forward the use before us. Mr. John Posthuma and Mr. Felix Elphick felt that a practical start should be made, and each offered L50 for the beginning of the work. Later, Mr. A. E. Foord added his name and promise to theirs.
     At the end of an enthusiastic discussion, it was resolved, That "the Assembly ask the Bishop to appoint a Committee to consider the development of New Church Education in Great Britain, and that this Committee be asked to report to the Thirty-fourth British Assembly."

     Assembly Social.-As is customary at the British Assemblies, the week-end was brought to a close with a grand social, which was held on Monday evening. August 5th. For the first hour, all were entertained with song, instrument, recitation and act by members of the Colchester and London Societies, not to omit the Rev. Erik Sandstrom. The visitors were then invited to retire to the tent which had been used for Assembly meals, where supper was served to them. On their return to the church building, the programme of toasts and speeches began, under the able guidance of Mr. Felix Elphick.

553

     Four papers were read on the subject of Assemblies: "The Delight of Preparation and Anticipation," Mr. Colley Pryke; "The Delight of Instruction," Mr. Stanley Wainscot; "The Affection of Worship," Mr. John Posthuma: and "The Delight of Social Intercourse," Mr. John Cooper. The Bishop then added some inspiring words on the general subject.
     Toasts were offered to "Assemblies," "New Church Education," and "The Church," and later in the evening many others were honored at the suggestion of members of the gathering. The toast to the Bishop was accompanied by song and rousing cheers which threatened our reputation in the neighborhood. The evening closed with a stirring singing of the Forty-fifth Psalm.

     Other Activities.-A meeting of the New Church Club was held at Swedenborg House in London on the Friday preceding the Assembly, when over fifty gentlemen assembled to hear the Rev. Dr. Gustaf Baeckstrom speak on the subject of "The Last Judgment and the World Today." (See page 537.) A most interesting discussion followed, in which Dr. Baeckstrom's suggestions were questioned by some and supported by others.
     While the New Church Club is under the guidance of the General Church members, its meetings have always been open to any men who wish to discuss any problem from the light of the Writings. And it has often been our pleasure to welcome members of the General Conference of the New Church. This occasion was an outstanding one in the attendance of Conference members, which included ten members of the Conference Ministry who had been in London attending the Ministers' Summer School. Members of both organizations, including the President of Conference and the Bishop of the General Church, spoke of the happy sphere and the great value of the occasion, such meetings clearly being a use in which the two bodies can usefully join and co-operate.
     On the afternoon of Monday. August 5th, an open meeting of the British Chapter of the Sons of the Academy was hell at the home of Mr. and Mrs. Colley Pryke. After some discussion concerning the proposed reorganization of the Sons in Great Britain, which did not lead to any conclusion, the Rev. F. W. Elphick was invited to give us an account of the work of the South African Mission. This he did in a most interesting manner, and there is no doubt that he would have been kept busy answering questions for a very long the after his speech, if a full programme for the day had not prevented.

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     The Thirty-third British Assembly is one that will not be quickly forgotten in this country. It came just when we needed it, and it inspired and encouraged us. The fruit of it will surely be seen in the work of the General Church in Great Britain in the ensuing years.
     MARTIN PRYKE
          Secretary.

     PHOTOGRAPH: The accompanying group picture of the British Assembly was taken on the grounds of the Colchester Church. We suggest that the use of a magnifying glass will facilitate the identification of individuals of the group-EDITOR.
RELIGIOUS EDUCATION PROGRAM 1946

RELIGIOUS EDUCATION PROGRAM Rev. F. E. GYLLENHAAL 1946

     General Church of the New Jerusalem.

     RELIGIOUS EDUCATION PROGRAM.

     Pastor-in-Charge:

     REV. F. E. GYLLENHAAL, BRYN ATHYN, PA.

     This service is a continuation of the work that has been done since 1940 by Theta Alpha and the Rev. Harold C. Cranch. The work will be continued by Theta Alpha, and Mr. Cranch will also assist, but it has been placed under the supervision of the Rev. F. E. Gyllenhaal, who has been engaged by the General Church to devote half of his the to it.
     The service is designed for all boys and girls of the New Church who are isolated, or are unable to attend New Church Elementary or Grade Schools. Its aim is to provide religious education such as is given in the Bryn Athyn Elementary School to pupils from pre-kindergarten to ninth grade, both inclusive.
     Parents and eligible boys and girls are earnestly urged to communicate with the Pastor-in-Charge, or with the Counselors in charge of the several subdivisions of this work.

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These Counselors are:

     Rev. Harold C. Cranch, 5220 Wayne Avenue, Chicago 40, Ill.
     Miss Margaret Bostock, Bryn Athyn, Pa. (General Charge of the Theta Alpha work.)
     Miss Virginia Junge, 110 Park Drive, Glenview, Ill. (Seventh, eighth, and ninth grades.)
     Mrs. Daric E. Acton, 444 West Swissvale Avenue, Pittsburgh 18, Pa. (Fifth and sixth grades.)
     Miss Eo Pendleton, Bryn Athyn, Pa. (Third and fourth grades.)
     Mrs. L. W. T. David, Bryn Athyn, Pa. (Kindergarten, first and second grades.)
     Mrs. Richard de Charms, Bryn Athyn, Pa. (Pre-school and cradle roll.)

     All pupils who have received the Lesson Notes, and their parents, and who have communicated with the above Counselors, will please continue to do so. Parents particularly are invited to write to Mr. Gyllenhaal about problems concerning which they would normally consult a pastor, and at any time they wish to do so.
     We ask patience of all parents and pupils, as there is still much organization necessary and much material needed. We shall have to learn by the hard way of experience how to enlarge and perfect this correspondence school.
     The services of Mr. Cranch, and of all the counselors and their assistants, are entirely voluntary. The work is financially supported by the General Church and by Theta Alpha. Contributions always will be appreciated, and can be sent to Mr. Hubert Hyatt, Treasurer, marked: "For G.C.R.E.P."
     We expect to extend the work and the number of workers by enlisting the help of Theta Alpha chapters, and even of all men and women of the Church who are able to help, in Toronto, Kitchener, London, Colchester, Stockholm, Durban, and Hurstville.
     F. E. GYLLENHAAL,
          Pastor-in-charge.

556

CANADIAN NORTHWEST 1946

CANADIAN NORTHWEST Rev. KARL R. ALDEN 1946

     A Pastoral Visit.

     June 20 to August 16, 1946.

     My train left Philadelphia for Toronto on the evening of June 20th, and twenty-five hours later I was conducting a service at the home of J. J. Funk in Winnipeg, Manitoba! Such is the marvel of the modern airplane!
     The Funks formerly lived at Roblin, Manitoba, on a farm, but now they have purchased a large house at 589 Spence Street in Winnipeg, a home that is destined to become the hospitable center of New Church social life in that Great city.
     In addition to Mr. and Mrs. Funk, Wally, Elsie, Jean, Edna, Ann, Henry, and Paul were home. My plans called for four days in Winnipeg; and so we decided to have a simple service Friday night, with two services on Saturday, two on Sunday, and one on Monday. We had just finished the first service, and I was showing them some lantern slides, when the telephone rang; it was Ike Loeppky's sister. She said: 'Ike has just phoned from Rosthern he wants to know if you will come there at once and conduct the funeral service for Mr. John Bech, who has just died.' To such a request there could be but one answer. Still, it was rather disappointing to have to abandon the plans, which had been made for services in Winnipeg. Two services could not be abandoned. One was the baptism of Mr. Wally Stewart, and the other was the administration of the Holy Supper. Wally had made a journey of 60 miles in order to be present with us.
     "The only thing to be done," I said, "is to have a lunch, and thus to have another service"
     This we did. We held a full service with lessons and sermon. It was 1.30 a.m. when Wally Stewart was baptized, and close to 2.00 a.m. when the Holy Supper was administered, but the exigencies of the situation made this course of action imperative. It was hard to leave the earnest group in this capital city without fulfilling the programme that we had planned. Wally had purchased some beautifully bound copies of the Writings, but I was only able to see his finely bound first English edition of The True Christian Religion.
     From Winnipeg to Rosthern, a journey of 650 miles, I had to go by train. Leaving Winnipeg at 10.30 a.m. on Saturday, I arrived at Saskatoon just twelve hours later. Members of the Bech family met one there, and the last fifty miles to Rosthern was by their car.

557

It was midnight when I arrived at the home of Ike and Harriet Loeppky, but it was not too late to enjoy the tasty supper that was waiting for us. To meet my old friends again, and under these new surroundings, was stimulating; it was 2.30 am, when we finally retired.
     The funeral had been set for Monday, and so I accepted the invitation of the Rosthern Society to preach for them. A fine congregation of 51 persons was present, and the sphere of the service was greatly enhanced by the organ playing of Mrs. Helen Ens. After the service I had the pleasure of telling the congregation about the exchange of fraternal greetings between the General Convention in Kitchener and the General Assembly in Bryn Athyn. This news was greeted with hearty applause, and Mr. George Gerhardt Ens said he was thrilled. In the evening a large group gathered to view the lantern slides of the places and persons that I visit.
     On Monday I conducted the funeral of Mr. John Bech. Mr. Bech came to Rosthern from Russia as a young man, and he remained there the rest of his life. The congregation of 150 persons that filled the church was a testimony to his popularity. For the theme of my address I chose what I knew John Bech would have wanted me to say to them-that he lived as a man in a real world of uses, and that of a truth in the Father's house are many mansions. The rapt attention paid the address was a testimonial of the affection of his friends. After a dignified interment, the family gathered at their parents home, and there at the supper table I had an opportunity to meet the various members of the family more intimately.
     At 8.00 p.m. we went back to the Loeppky's home, where I had promised to show the Christmas pictures. About a dozen children and a dozen adults attended. The meeting lasted an hour and a half, and after the guests had departed, Ike and Harriet and I had a fine heart to heart talk. The following morning, after breakfast, Manuel Bech of Vancouver and Anna (Bech) Markwartz called upon me, and we had a splendid talk on the subject of the church and how to organize and run a Sunday School in a place where there is no resident pastor. This is a matter most vital to the growth of the New Church.
     But soon I was on my way to Shevlin, Manitoba, 400 miles away, and the rile held an adventure for me. While the train stopped to take on water. I fell into conversation with Mr. Willis, the engineer. I told him how, last year. I had just missed getting a ride in the cab of a locomotive. I had not gotten back to my ear when a little boy called to me. "Hey, Mister, the engineer wants to talk to you."
     "What is it?" I asked the engineer.
     "Why," said he, "I can give you a ride in my cab, if you'll come up a couple of stations from here."
     That was how it came about that one of my boyhood dreams was fulfilled. I rode fifty miles in the cab of that locomotive. Incidentally, I found out how small the world is; for Mr. Willis had just bought a home from Wally Stewart, whom I had baptized in Winnipeg a few days before!

558

     The train was an hour late, and did not get to Sheylin until 12.30 a.m. It is a lonely station, and I was delighted to find that my host, Mr. Louis Burelle, was there to meet me. After a lunch and a talk we retired at about 130 am.
     The next day I bail planned to hold services at the home of Isaac Funk in Roblin. First we had Sunday School with the Funk and Friesen children. Picture a semicircle, with a bench and five chairs occupied by a row of happy little children with eager faces! In front of them sits the visiting pastor, violin in hand. He is teaching them the music of "When He Cometh," "If I Were a Sunbeam," and "Love Divine. All Love Excelling." There were nine children in the row, the three oldest being able to read. That is a great help, as they can read the words for the younger ones who cannot read.
     After they had learned the songs, they helped me make an altar out of the dimming room table. I have an altar cloth with me, and the children gather flowers to enrich the beauty. In the center we place the Word. Then I explained to them how they should kneel facing the Word, because the Lord is in the Word, and we would never turn our backs to the Lord. After this instruction we had a regular children's service, consisting of a hymn, the opening of the Word, a prayer and the Lord's Prayer, an address (this time on the Good Samaritan), a hymn and the benediction.
     The service was followed by showing the pictures of the Lord's Life. I went through them twice; the first I told them about the pictures; the second the they told me about them. There was not a single picture that some child could not describe correctly. In the evening there was an adult service which most of the children also attended.
     The following morning after breakfast a most affecting drama took place. The children said they had a gift for me, whereupon the oldest boy came in with a china chicken, which had been useful as an offertory box. It was filled with pennies, nickels, and dimes. He asked me to hold out my hands, and he poured the offering into them. It was more than my two hands could hold.
     The father of this family he] held Sunday School with his children every Sunday; at each service the children had made an offering to the Church; this they wanted me to receive as a representative of the Church. You may well imagine that I was most deeply moved.
     After this I looked over the work that Theta Alpha had sent. Each child had completed his or her work. There were no blank pages, no neglected lessons. I questioned them orally, and their answers amazed and delighted me. A new vision unfolded before me of the usefulness of this work, which the women of our church are doing!
     All too soon, Mr. Dave Friesen came to take me to San Clara and Buggy Creek. At 11.30 am, we arrived at San Clara, where the Dave Chausen family lives. They were all ready aim] we decided to have the service after dinner. Before dinner I played my violin while the children chose the songs. The dinner was a happy occasion filled with fuse conversation about the things of the church. After the meal I arranged an altar on the sewing machine. We opened with a hymn, and then came the baptism of the three children: Gilbert 17, Gordon 14, and Lisa 12.

559

It was very affecting. Tears were in the children's eyes, and there was a catch in my voice as I read the service. A sermon was delivered, and I gave a talk on the meaning of Baptism and the Holy Supper. After the service I spent two hours showing them the lantern slides.
     The slides which I carried with me this time were shown at practically every place visited, and I will here list the subjects of the pictures shown: 1. The Christmas Story, Luke and Matthew. 2. A group of pictures on the Lord's Life. 3. A group on the Old Testament. 4. The Cathedral, Bryn Athyn, Charter Day, the Academy Buildings. 5. A group of slides showing the places and the people I visit. I usually showed the slides in the order in which they are here listed,
     Mr. and Mrs. Clausen accompanied us to Boggy Creek, where Julius Hiebert and his wife received me with genuine warmth of affection. That evening. 27 persons gathered in the church building to hear a sermon on the subject of the other life. "You had ideas I never heard before," said mine host. As in past years, I met the children every afternoon at 4 o'clock, and the adults at 8.00. The chief difficulty with the children here is that we have never succeeded in organizing a Sunday School. The person who will undertake the responsibility of leadership in the matter has not been found.
     The event, which overshadowed everything else, was the wedding on Sunday, June 30th, when Irene Sawatzky was married to Mr. James Nairon Gibson. On the day before the wedding there were only seven children present at my meeting. As I was not feeling well, I thought I would cut the singing a little short, but as soon as we had sung all the songs that I had taught them this year Marjorie Funk, bright-eyed and nine, spoke up: "Last year you taught us No. 42. Can't we sing that?" Then all the children: "Yes, can't we sing that?" So sing it we did, and every other song that I had on my song sheet. That is when I feel the worth-whileness of the work. To look into these bright, eager faces; to hear the enthusiasm of their singing: to be met by them when I come to the church; to receive a handful of wild strawberries picked by these childish hands-it all adds up to something very worth-while.
     Irene had asked me to decorate the church, and to play the wedding march, but on account of my indisposition I was unable to decorate. Fortunately, Cornie Hiebert took it off my hands, and made a fine job of it. There are many spruce trees hereabouts. Ingeniously he tied the tops of the trees to the ceiling, forming a semicircle behind the chancel. Then he put frescoes of boughs over the windows and down the center aisle in the wires that hold the stovepipe in the winter. It was the first time that the Boggy Creek Church had been decorated, and the congregation was delighted with the effect.
     Now I must describe the wedding. The ceremony had been set for 2.00 p.m., but the people began coming as early as 12.30. It was not until three o'clock that the bridle and groom arrived; for the grooms and his entourage had to drive more than a hundred miles over roads that are not exactly smooth. I would like to convey an impression of that congregation. The church was filled to capacity, and everyone in it was dressed in his or her best. The girls were all fixed up to look their prettiest.

560

It was a lovely sight. I was behind the evergreen screen, playing soft music while the party assembled. I had arranged a signal for the ushers to give me when I should play, "Here Comes the Bride." It seemed for a while that they had forgotten all about me. But at last the signal came. Boldly I struck up the tune. Up the aisle came the best man and the maid of humor, Gladys Friesen, beautifully gowned in white. They were followed by the wedding party. The bride wore a white satin taffeta dress decorated with daisies, and with veil to match; and she carried a bouquet of mixed flowers from the garden of the bridegroom's mother. The Rev. John Zacharias performed the ceremony, which was dignified in its simplicity.
     After the ceremony, Rev. Zacharias read the story of the marriage feast in Cana of Galilee, and called upon me to give an address on the subject; it was a challenge to unfold the New Church idea of conjugial love before this audience of 150 persons. For the wedding feast we were all invited to the home of Frank Sawatzky. There 106 persons were dimmed, and a jolly the of song and festivity was enjoyed by the happy couple and their guests.
     While I was in Bogey Creek, I had the opportunity to have some long talks with the Rev. John Zacharias, the Convention minister who commenced his work in the Canadian Northwest in 1915 as pastor of the Society at Herbert, Saskatchewan. He also held monthly meetings at Chaplin and Secretan. In 1920 he received a telegram asking bins to visit Buggy Creek. His answering telegram was delayed, and when he arrived at Togo, the nearest station, no one was there to meet him. Finally he found a man who undertook to drive him out to Buggy Creek, a distance of thirty miles. Unfortunately the man kept drinking lemon extract until he became inebriated. The team careened along; first a washing machine dropped off, then a screen door, finally the groceries. At last, 25 miles from the station, the driver turned him out. After many adventures he was evidently met by Cornelius Hiebert. On another occasion he was met at the station by Pete and Henry Funk. That was on December 31st, and they were soon caught in a blinding blizzard with the thermometer 40 degrees below zero. The only way they could keep from freezing to death was to run helium] the sleigh practically the whole distance.
     Once Mr. Zacharias was called to officiate at a wedding at Renata, B. C. He had missed the boat at Robsan West; so he stayed on the train, and got off at the south end of the tunnel that pierces the Rocky Mountains about 2000 feet above the lake. A lonely trail, part of which I traveled this summer, heads down the mountain. At the foot of the mountains he came upon a lonely cottage guarded by a vicious dog. Within he found a couple playing cards, and persuaded one of the men to row him around Bulldog Mountain to Renata. Many have been his experiences over the long period of years during which he has administered to groups throughout Northwest Canada. Had it not been for his efforts, the New Church might well have ceased to exist in some of these far-flung communities.
     (To be concluded.)

561

NOTES AND REVIEWS. 1946

562

Cross Cottage,
Whitechurch Canonicorum,
Bcidport, Dorset, September 6, 1946.

     We are grateful to Miss Whittington for communicating this information to us for the benefit of our readers, and it is gratifying to learn that the precious volume has survived the bombing which destroyed so many valuable things. The British Museum has thus fulfilled the expectation cherished by Miss Whittington's father, Mr. C. J. Whittington, when he presented the volume to that institution in the year 1912. It will be useful to recall what he wrote at the time:

     "It will be within the recollection of some of your readers that, in the year 1876 or 1877, discovery was made of a volume containing a copy of the original edition of the Brief Exposition of the Doctrine of the New Church which had upon its paper wrapper an inscription in Swedenborg's handwriting: 'Hic liber est Adventus Domini, Scriptum ex mandato.' (This book is the Lord's Advent. Written by command.)
     "The volume was bought by Mr. James Speirs, of Bloomsbury Street, London, and remained in his possession until his death in 1912.
     "It is known that the inscription was placed by Swedenborg upon only two copies of his works; for, in a posthumous writing or memorandum of Swedenborg's brought to light by the late Rev. Dr. R. L. Tafel, and entitled Ecclesiastical History of the New Church, it is stated, 'Upon all the books in the spiritual world was written Adventus Domini. The same I also inscribed by command upon two copies in Holland,'
     "Only the one copy of which I write is now known to exist. It is exceedingly interesting and precious from that fact alone; but, in addition to that, it must be an object of deep reverence to those who believe that the inscription was actually written 'by command' (Divine command, of course) and that it cannot be otherwise than the most external testimony possible of an acceptance by the Lord Himself of the work done by Swedenborg on His behalf.
     "No one can tell what purpose may ultimately be served by this inscription, but it is certain that anything written by Divine command is intended in some way for the lasting benefit of the whole human race and for no private purpose.

563

     "Convinced, therefore that this one volume with the inscription should not remain the property of any one person, I have availed myself of the opportunity, kindly offered me by Mr. Speirs' representatives, to buy it and present it to the British Museum. It will there remain, in perpetuity, the property of the British Nation, and will be shown to any person visiting the Museum and desiring to see the inscription.
     "This course commended itself to me as the best possible under the circumstances, and I hope and believe it will meet with the approbation of readers of Swedenborg's writings throughout the world.
     My first thought was that the volume could have been put permanently on view in one of the glass cases of the Museum, but I was assured that no paper book, requiring to be always open at the same page, could be continuously exhibited without being sooner or later destroyed by the action of light, etc., and I am now satisfied that what the authorities propose is the best that can be done.
     It may be thought by some persons that the book should have gone to the Swedenborg Society: so I will add here that I would very gladly have presented it to that Society, but it seemed to me impossible that they could provide for the preservation of the volume and at the same the give public access to it with anything like the same safety and convenience of which one feels assured from the British Museum. . .
     In addition to the copy of the Brief Exposition having the inscription, there are three other works bound in the one volume. These other works are: "Letter to a Friend" (the Rev. Thomas Hartley, Rector of Winwick), containing Swedenborg's autobiography: the Intercourse between the Soul and Body; and the True Christian Religion All four works were published during the years 1769 to 1771. The inscription is upon the paper wrapper of the Brief Exposition in which that work was first issued, and which is now bound up with the rest of it in the one volume. . .
     "I have received an acknowledgment from the Museum in the following terms: 'I am directed by the Trustees of the British Museum to convey to you the expression of their best thanks for the present which you have been pleased to make them.'

564

I have also received other letters from which I extract the following: 'The volume of tracts by Swedenborg containing his autograph has now been placed on the shelves of the Library in a locked case. It will be entered in the General Catalogue with as little delay as possible, and we hope to be able to exhibit it to the public in the King's Library in the course of the present year. In the meantime the book can be seen by any visitor who asks for it.' . . .
     "I am personally quite satisfied that the object I had in view, namely, to provide for the safety of the volume and at the same the to give anyone who desires it an opportunity of seeing it, will be accomplished In the best possible way, and I do not doubt that all who take an interest in the matter will be equally well pleased."
     "C. J. WHITTINGTON."
June 4, 1913.

     [See NEW CHURCH LIFE 1913, p. 597.]
WANTED: A NEW CHURCH EDITION OF THE SCRIPTURES! 1946

WANTED: A NEW CHURCH EDITION OF THE SCRIPTURES! 1946

The New Covenant, commonly called the New Testament of our Lord and Savior Jesus Christ. Revised Standard . . . . Compared with the most ancient authorities and revised A.D. 1946. Nelson & Son, New York.

There is a growing need for a New Church version of the Scrip- tore which shall avoid the occasional gross errors of translation which are to be found in the Authorized Version (1611) and in the Revised Versions of 1881 and 1901, and yet retain the full text of the Word authorized by the Writings. This need becomes the greater since now the influence of biblical criticism has permeated the clergy of the Protestant world.
The new Revised Standard Version of the New Testament is the work of a group of scholars sponsored by the International Council of Religious Education, in which the educational boards of forty of the major Protestant denominations of the United States and Canada are associated. It contains many verbal improvements, although these are often debatable.

565

The printing and arrangement the notes, etc., are attractive and useful. But, while the rhythmic language of the King James version cannot be regarded as sacrosanct or final, the new version takes the liberty of excising from the Gospels such important passages as the ascription after the Lord's Prayer (Matt. 6: 13), the graphic account of the woman caught in adultery (John 7: 53 to 8: 11) and the close of the Gospel of Mark (16: 9-20). These omitted parts are indeed included in footnotes in small italics but the damage of casting doubt upon their authenticity is not thereby removed. The conjunctive "and" is frequently left out and possessive pronouns like "his" are inserted without qualms to improve the sentence.
     The reasons for some of the changes are based on studies of ancient manuscripts not known or not available in the days of King James. But the fact of an omission in a more ancient manuscript does not authorize the conclusion that still more ancient manuscripts did not contain the missing part. After all, most of the early codices have perished. The Word has been preserved, not by men, but by the Divine Providence. And any version which is fixed solely by human prudence and external judgment is bound to be invalidated in the eyes of the New Church.
     The freedom of the translation may be judged by a few examples. When the Lord, speaking of Peter's confession of His Divinity, says, "And I say also 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," the new version renders His words, "And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it" (Matt. 16: 18). "The powers of death" (as a footnote indeed shows) is the rendering of the Greek equivalent for "the gates of Hades." Hades is not "hell" (as the A.V. has it), but neither is it "death." Hades here refers to "the lower earth" of the spiritual world where spirits are held captives while in a false faith.
     In John 1: 5, "And the light shineth in darkness, and the darkness comprehended it not" (AV.), the new version has, "The light shines in the darkness, and the darkness has not overcome it" which optimistically reverses the meaning, and stultifies the spiritual sense, as given in A. E. 294 (at the end).

566

As for special errors inspired by the falsities of the old church, some at least are still retained in the new' version. The statement in John 7: 39, which should read that "the Holy Spirit was not yet, because Jesus was not yet glorified," is rendered (quite arbitrarily), "as yet the Spirit had not been given." It is, of course, a relief to see the word "Spirit" instead of the repellant word "Ghost." But the Authorized Version did at least retain the adjective "Holy,' and had the grace to put the fatal verb given" in italics, to indicate that it was lacking in the original. All of which is a testimony that the modern translators are still "blind guides" who swallow the camel of a tri-personal Trinity even while straining at the gnats which the higher critics have stirred up (Matt. 23: 24).
H.L.O.
DEAN TELLS A WHOPPER. 1946

DEAN TELLS A WHOPPER. 1946

The case of W. R. Inge, D.D., D.Litt., C.V.O., Fellow of the British Academy, Professor of Divinity at Cambridge, etc., and late Dean of St. Paul's in London, illustrates the callous ignorance of Swedenborg existing among the otherwise learned. In his notable and supposedly scholarly work, The Philosophy of Plotinus, we find the following-spelling and all. "Swedenborg believed that men who lead bestial lives will be reincarnated in the forms of the animals which they resembled in character." (1923 edition, vol. 2, page 31; confer page vii.)
There has necessarily been much rumor-mongering about Swedenborg, and many fantastic misreadings of his doctrines; but it took the famous Dean to select the most fatuous and far-fetched.

567

Church News 1946

Church News Various 1946

     THE ACADEMY OF THE NEW CHURCH.

     Enrollment for 1946-1947.

Theological School          2
College                    98
Boys Academy               60
Girls Seminary               53
Elementary School               152

     Total                    365

     Enrollment 1945-1946     344

     DURBAN, NATAL.

     August 2, 1946.-With the passing us Mrs. Cooke, our Correspondent for five years, the Society has sustained a great loss; and it is now my pleasure and privilege to carry on her good work.
     The last report from the Durban Society appeared in your July issue, page 328, and recorded the arrival of the Rev. and Mrs. Norbert Rogers and their family on May 15, and the departure of the Rev. F. W. Elphick on the 20th to attend the General Assembly in Bryn Athyn. Since then the Society has been adjusting itself to a change of pastors.
     The "Adviser" has been taken over under the joint editorship of the Pastor and Mr. John Cockerell, and is now once more serving the Durban Society and our, readers elsewhere.
     Doctrinal Classes have been resumed, the subject being The New Jerusalem and its Heavenly Doctrine, as also have the Ladies' Classes. Classes for the Young People were re-inaugurated on Sunday, June 14, dealing with "The Order and Organization of the Church"; and it is hoped that classes for children from the ages of seven to fourteen will be recommended in the near future.
     Social Activities.-During the past few months, the Society has experienced an unusual amount of social activity.
     At Easter, a party organized by Theta Alpha for children from the age of five and upwards was held at the beach. The Social Committee began the season with a Beetle Drive in the Hall on April 25th.
     A farewell was given to the retiring Acting Pastor at the home of Mrs. J. J. Forfar on May 17th, when Mr. A. C. Braby, Mr. J. J. Forfar and Mr. W. M. Buss conveyed the appreciation of the Society for Mr. Elphick's work through the hard war years. In replying at some length, Mr. Elphick took the opportunity of addressing the young people, many of whom were present, urging them to uphold the Church organization here in Durban to the best of their ability and expressing the hope that they would give their full support to the new Pastor.
     The Society's Annual Picnic is always held on Empire Day-the 24th of May,- this year in the grounds of Mrs. G. D. Cockerell's home, some distance our of Durban. Races were run in groups, from Babies to Grownups, the latter causing much merriment among the spectators.
     The Annual General Meeting was held as usual on the last Wednesday in May.
     Then, about two weeks after the arrival of our new Pastor, the members of the society gathered at the home of Mrs. W. Schuurman for the official reception of Mr. and Mrs. Norbert Rogers.

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After a speech of welcome was given by Mr. J. J. Forfar. Mr. Rogers, in making an appropriate reply, mentioned that the success of a pastor's work can never be gauged, as it deals solely with the minds of the people. He also said that it gave him great pleasure to be with us in Durban once more, this time as our Pastor. Several toasts were honored, and a very pleasant evening was concluded with community singing around the piano.
     The biannual bazaar, held on June 8th, realized a total of L57/13/4, plus the proceeds from the Jumble Sale, which amounted to L29/3/-.
     A dance was organized by the Young People in the Hall on June 29th, to which they invited their friends. On July 19th a happy party of 20 table-tennis players met us the Hall for a trial of skill him a "Ping-Pong" Tournament.

     June 19th Celebrations.-A very happy evening was spent in the Hall on the 19th, when about 70 people met to celebrate New Church Day. After a delicious cold supper, prepared by the ladies of Theta Alpha. Mr. Rogers opened the proceedings with a humorous tale based upon the ordeal of after-dinner speaking. We then honored a toast and sang to "Our Glorious Church."
     The first paper, on "The New Church in the Past," was read by Mr. Gordon Cockerell, to be followed by "The New Church in the Future," presented by the Rev. Norbert H. Rogers. Mr. W. M. Buss read an extract from The NEW-CHURCH HERALD concerning the Church in Jersey, and Mr. J. Elphick was called upon to read the messages of greeting from our absent friends.
     In between the speeches there were toasts: "To the newly-ordained Bishop Pendleton," to "Friends Across the Sea," to the success of the Assembly, to the Nineteenth of June, and to Womenkind (this by the men). There followed a special number sung by Messrs. G. D. Cockerell, L. G. Pemberton and J. Cockerell, and the programme concluded with the singing of "God Save the King" and "Our Own Academy."
     For children of school age a Junior Banquet was held on Friday, June 21st, with an attendance of 35 and a few adults. The programming featured a recitation and a reading, and five essays prepared and read by the older children, as well as various toasts and Songs.

     Wedding.-On Saturday, June 1st, the marriage of Miss Sylvia Frances (Joy) Lowe, only daughter of Lt. Col. and Mrs. W. G. Lowe, to Mr. Herbert Reginald (Jack) Anderson, also of Durban, was solemnized in the church, the Rev. Norbert Rogers officiating. The members of the society and many friends of the bride and bridegroom gathered in the church, which had been tastefully decorated with big bowls of pink poinsettias against a background of evergreen on the chancel.
     The bride, who was given away by her father, wore an ivory-embossed satin gown with a long train, and carried a bouquet of white roses. The bridesmaid, Miss Shirley Cockerell, was in a foam blue moss-crepe within a bouquet of pink roses; and flower-girl, Janelle Schuurman, was a smaller copy of the bridesmaid. Mr. Bill Parker was best man. During the signing of the register, Mrs. L. G Pemberton sang a solo.
     After a most impressive church ceremony, a reception was held in the beautiful grounds of the bride's home, several miles out of Durban. Of the two speeches inside, one was by Mr. J. J. Forfar in proposing a toast to the bridal couple, and the other to the bridegroom in reply. Unfortunately, owing to control restrictions, the couple were unable to cut their wedding cake, which, however, was distributed on the following day.
     The many beautiful presents received by the bride were displayed in the billiard room of the bride's home.
     Later in the afternoon, when the married couple left by train for their honeymoon in the Drakensberg, a number of the guests went to the station to wish them "bon voyage" and a good holiday.

569

     VIDA ELPHICK.

     KITCHENER, ONTARIO.

     Mr. Elphick's Visit. One weekend in July we had the pleasure of welcoming the Rev. F. W. Elphick, of South Africa. On Friday evening we met him informally at one of our Carmel Church Canteens (which will be explained later), and on Sunday we enjoyed a sermon delivered by bun at our morning service. In the evening he addressed an assembled gathering at the church on the subject of the South African Mission.

     Our New Pastor.-The Rev. and Mrs. W. Cairns Henderson, and their children,-Hugo, twins Bruce and Ian, and little Christine-arrived in Kitchener on Wednesday, August 7th. Mr. Gill met them in Hamilton, and on their arrival here they sat down to the first meal in their new home, prepared and served by Mrs. Gill and several ladies of the society.
     On Friday evening a reception for Mr. and Mrs. Henderson was held at the church. In a flower bedecked social ball our "Canteen" orchestra played for dancing while, fenced off at one end of the room, the card players enjoyed their favorite game. The Hendersons were unanimously welcomed by the singing of appropriate words set to the time of "Waltzing Matilda," the verses being sung by Alan Schnarr, and all joining in the choruses.
     After ice cream and coffee had been served, Mr. Gill expressed the society's welcome to our new pastor and his family, and several others voiced expressions of welcome. Mr. Henderson responded with a few spontaneous remarks, and the beginning of a new relationship seemed thus to be inaugurated. We look forward to a real understanding and close association with our new pastor and his charming wife and family.
     On Sunday, August 11th, Mr. Gill conducted our regular service, and Mr. Henderson preached his first sermon to us, the text being the words of the Apocalypse, 3: 20, Behold, I stand at the door, and knock if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." He treated of our responsibility in our salvation of opening our minds and hearts to the Lord's ever-present help and instruction.

     Carmel Church Canteen is a Friday evening get-together at the church, which was instigated this summer and held on the average every second week. Arranged and provided for by the young people, who are to be congratulated, it provides dancing by a church orchestra, which has made great strides since its formation earls in the year, and cards for those who prefer. A serve-yourself canteen is opening during the evening, and there refreshments may be purchased. The proceeds go toward providing orchestra equipment and music.
     On August 23d an old club was revived, and held the first of what it is hoped will prove to be many delightful evenings. It is known as The Antiques Card Club, and met at the church for a card party and corn roast. After cards and a delicious feast of Nat Strohs A-1 Golden Bantam and coffee, a brief meeting was conducted, a new organization agreed upon, and new officers elected. It is to be a very informal group who, because of their growing numbers, will meet at the church when agreed upon for cards and a light lunch, and it is open to anyone who wishes to attend.

     A Farewell.-On August 25th we said good-bye to the Gills, who left us that evening on the first lap of their journey to Colchester. Mrs. Glebe, who has been Mr. and Mrs. Gill's hostess for the past two weeks, entertained at an "At Home" for them in the afternoon and evening.

570

At ten o'clock, Kitchener railway station was the scene of a great deal of activity as a very good representation of the members of Carmel Church gathered there to wish bon voyage to our dear friends, and to sing "For They Are Jolly Good Fellows," "Here's to Our Friends," and "Friends Across the Sea" as they lingered on the car steps until the familiar "All aboard" brought the porter, who hustled them into their compartment. With them go our love and our best wishes for a happy life in Colchester.
     A very successful social and dance was held on August 30th, the proceeds going to the South African Mission.
     MARY A. KNECHTEL.

     TORONTO, CANADA.

     A Welcome.-On Wednesday, August 7th the members of the Toronto Society heartily welcomed their new pastor and his charming wife. By way of evidencing cordiality in a practical manner, the reception took the form of a miscellaneous "shower" which was wheeled in after Rev. and Mrs. A. Wynne Acton had received the many guests present. Under the toastmastship of Mr. Reginald S. Anderson, toasts were proposed and responded to, and it was quite a surprise to Wynne and Rachel when they found themselves opening gifts in a manner usually associated with weddings. There were so many and such attractive gifts that Wynne was constrained to watch his new parishioners when the time came for taking leave, in case they should take more than leave! We understand, however, that everything was left, even some of the refreshments, owing to an overabundance thereof, though this was no reflection upon the delicacies, but due to the limitations of the human capacity for even the best of homemade cake.
     On August 21st a "shower" was given for Miss Stephanie Starkey by the ladies of the society under the auspices of Theta Alpha, with the aim of assisting her to attend school in Bryn Athyn this Fall. In the home of Mrs. P. J. Banner, about forty ladies were in attendance and enjoyed a happy evening, which was particularly true of Stephanie, who received almost a trousseau.
     The last of our members serving in the armed forces returned from overseas when Fred Longstaff, Jr., arrived in Toronto on July 29th. This is quite an item of news to be able to report. One member, however, is still distant-Fred's brother Jack, who is stationed in Northwest Canada.
     Mr. and Mrs. Percy Izzard have received a posthumous award to their son Laurence in the form of "Operational Wings for Gallantry in Action Against the Enemy." We, who have missed his bright and charming presence, are happy to know of this recognition of Laurence's courageous action in the battle for freedom-a battle which is not yet won, but has been handed back to us to win on our own soil, in our own offices and homes.

     Obituary. We are sorry to report the loss of a beloved member of the Olivet Society but this regret is at the same time a rejoicing that Mrs. Emilie Gertrude Anderson is now happy in the spiritual world, released from her suffering in this natural sphere. She passed to the other life on July 31st at the age of eighty-one years, and had been devotedly associated with the New Church in Toronto all her life. We shall miss her friendly companionship and pleasant smile.
     And, on September 24th, we lost another valued member of the society when Mr. Frank Wilson passed to the other life at the age of sixty-seven years. There is no doubt that Mr. Wilson was ready for this transition, but we were not, and it will take some time to accustom ourselves to his absence. He had filled the office of Treasurer of the Olivet Society for over twenty-six years, including in that arduous task many other duties, and putting into these works his whole-hearted effort and ability. He was very much a New Churchman, deeply interested in the Doctrines and in the carrying on of church uses.

571

When elected a member of the Executive Committee of the General Church, he was faithful in traveling to Bryn Athyn to attend the meetings of that Committee.
     Mr. Wilson had many interests, including the political and the horticultural. He spent much the in his gardens, where he raised many beautiful flowers. For almost forty years he was with the Carswell Law Book Company and it was through his contact with Mr. Carswell that he and Mrs. Wilson became members of the Olivet Church. Our sympathies go out to Mr. Wilson and the family in their parting from a beloved husband and father.
     In a doctrinal class on September 25th our pastor dealt appropriately with the subject of the nature of the spiritual world. And during the month Mr. Acton has preached two outstanding and contrasting sermons, one on the love of dominion and the other on the love of use. We are enjoying the presence of Mr. and Mrs. Acton and we sincerely hope that this pleasure is reciprocal.
     Our Day School is once more a flourishing and colorful concern. Fifteen pupils are enrolled under the pastor as principal and the Misses Venita Roschman and Edith Carter as teachers.

     A Wedding.-Mr. and Mrs. Norman Carter invited their friends to the marriage of their daughter Joyce to Mr. Keith Frazee which was solemnized on September 28th. It was a very happy occasion, and was the first wedding in the Olivet Society at which the Rev A. Wynne Acton officiated. Many candles cast a radiant glow on the chancel, which was adorned with fragrant flowers.
     The bride entered with the groom, and looked sweet and natural in a soft white satin gown with fingertip veil caught with pearls, and carrying red roses with white Bouvardia. Miss Edith Carter, in a deep sapphire blue velvet dress with simple long flowing lines carried a formal nosegay and acted as bridesmaid, while Nancy Joyce Carter, niece of the bride, appearing as a miniature replica of the bridesmaid, graced the ceremony as a small and eminently dignified flower girl. Mr. Jack Frazee came from Pittsburgh to be best man to his brother. The ushers were Messrs. Orville Carter, Morden C. Carter and Ray Orr. Mrs. Sydney Parker in a graceful black gown played the organ.
     Among the guests were Keith's mother, Mrs. Fred Frazee (nee Olive Bostock), of Victoria, B. C., who came from Bryn Athyn where she has been visiting, and Mrs. Jack Frazee, from Pittsburgh. A reception followed the wedding service, with Mr. Orville Carter as toastmaster.
     The Ladies Circle held its first meeting of the season on September 30th, when twenty-nine ladies arrived at the home of Mrs. Joseph Knight. Our pastor addressed the gathering, giving the historical background of a proposed series of talks on three essentials of the New Church: The Doctrine concerning the Lord that the Writings are the Word and a Life of Charity. A happy sphere pervaded the evening.
     VERA CRAIGIE.

     COLCHESTER, ENGLAND.

     New Church Day was celebrated with a banquet on Saturday, June 15th. Mr. Eric Appleton was toastmaster, and the general theme of the speaking program was "The Four Leading Doctrines," the subject being presented by the Rev. Martin Pryke, Mr. John Boozer, Mr. Alan Waters, and Mr. Norman Motum, and afterwards discussed by Miss Waters, Mr. Felix Elphick, Mr. Alan Waters, and Mr. John Cooper.
     There were toasts to "The Church," "The School," "Absent Friends," "The General Assembly," and "New Church Day," the program closing with the singing of "Auld Lang Syne." Mr. Eric Appleton was presented with a copy of The Word on his return to civilian life. And once more we extend our thanks to our dear friends overseas for their contribution of provisions for the banquet.

572

     The children celebrated, too, with a Tea, a Talk by the pastor, and with games and singing.

     A Farewell.-In July a social was arranged to bid farewell to our pastor, the Rev. Martin Pryke, who was leaving us shortly for London. Mr. A. J. Appleton expressed our appreciation of the good work Mr. Pryke has done among us during the past six years. As this was the period of the war, it was no easy task. The society presented him with a silver salver, in recognition of the uses he has performed in this, his first society, and with best wishes for the future. A toast and hearty singing followed.
     On this occasion there was also voiced an appreciation of the good work done by our members in the various uses of the society: Miss Olive Cooper for the Chancel Guild, Mr. Brian Appleton for the Young People, Miss May Waters for the Sunday School, Miss Muriel Gill for the Day School, and Mrs. John Cooper for the music. The Rev. Martin Pryke responded for all. Toasts were also proposed to our two visitors from abroad-Rev. Gustaf Baeckstrom and Rev. Erik Sandstrom, who responded. The evening closed with the singing of the 44th and 45th Psalms.
     On the following Sunday a tea and reception was belch for the two visitors, the Revs. Baeckstrom and Sandstrom, and they both gave us very interesting talks which were much enjoyed.
     Next week came a reception for Bishop de Charms, and a good gathering welcomed him. We were very much pleased to see him again, and to have him come to preside at the British Assembly. The Bishop gave us a very interesting talk about the General Assembly; and some pictures of the Cathedral and of various persons were shown on the screen.
     Our School Closing was held on the following day, including a play, recitations, drill and singing by the children, after which the Bishop addressed them and presented the prizes.
     The British Assembly was a wonderful time, and that week-end will long be remembered. We were all sorry that the Gill family could not get here in the for it, but they are here now, and we have held a reception to welcome them. The family is a great addition to the society, and, when they get settled, we hope for very happy times and meetings.
     We have had the pleasure of a visit from the Rev. F. W. Elphick, who preached for us on three occasions, which we much appreciated.
     EDITH M. BOOZER.

     BRYN ATHYN.

     The middle of September brought the return of the many who were away for the summer, and we are picking up momentum for the new season of church, school and social activity in the society.
     The Club House was not vacated during the summer months. Several suppers, with talks and entertainment, were served, and Mr. Heilman put on movies every week.
     Bishop Acton's class on The Worship and Love of God met there all summer, and will be resumed on his return from an October episcopal visit to Canada. Doctrinal classes for the Young Peoples Organization will be conducted there by the Rt. Rev. Willard Pendleton. And there, also, Mr. Frank Bostock assembles his new 75-voice super-choir.
     Bishop de Charms, after his return from abroad, gave the society a very interesting account of his visit to England and the Continent. And the Rev. Karl R. Alden gave us a vivid picture of his experiences in the Canadian Northwest in the course of a summer tour.

     Schools.-With the beginning of another school year, the local population was increased by the many students coming from various parts of Canada and the United States to attend the Academy. On September 13th, in the Assembly Hall, the opening exercises of the Bryn Athyn Elementary School included an address by the Rev. F. E. Gyllenhaal; and the Rev. Hugo Lj. Odhner addressed the students at the Academy opening exercises, which followed.

573

     It is a pleasure to welcome Mr. and Mrs. Gyllenhaal as residents of Bryn Athyn. Mr. Gyllenhaal has a study in the Choir Hall, and his duties are various and numerous. Assisting in the uses of the society, be will have charge of the Sunday services for children and of the teaching of religion in the Elementary School, besides preaching at times in the Cathedral services. For the General Church, he will be Pastor-in-Charge of the Religious Education Program, to which he will devote half his time.

     A Society Meeting, held on September 27th, elected two additional members of the Board of Trustees,-Mr. Nathan Pitcairn and Mr. Andrew R. Klein. Reports were made by the various departments of our society use", and from these we learned, among other things: that the Civic and Social Club has a membership of 404, including 36 associate members; that the average chords attendance for the year was 337, with 604 at Easter, and at the weekly doctrinal class 244; and that the building project is delayed, awaiting Government sanction.
     Nor have our individual members escaped the trials incident upon the housing shortage and the scarcity of material with which to build. We realize that we are not at all original in giving one example. The Kenneth Simons family has moved from Bryn Athyn to Kansas City. Mo. Someone has moved into the Kenneth Simons house. Someone else has moved into the apartment vacated by the ones who moved into the Simons house, and others would like to find places to move into. Meanwhile we feel a keen sympathy for those who are waiting patiently for an improvement in these post-war conditions.
     LUCY B. WAELCHLI.

     DETROIT, MICHIGAN.

     As our pastor found that he could arrange a visit to Detroit a couple of weeks earlier than the date previously announced, the first service and doctrinal classes following the Summer vacation were held on Saturday and Sunday, August 10th and 11th.
     Our members evidently felt the lack of our meetings during their temporary discontinuance, for most of them were on hand to greet Mr. Reuter, who responded with a very fuse sermon on the important subject of Conjugial Love." The familiar hymns in the Liturgy dealing with this subject were sung with unusual zest and enthusiasm, particularly by the young people present who had learned to love these beautiful and impressive hymns during their Bryn Athyn school days.
     Mr. Reuter visited us again on September 7th and 8th, when the Sunday service brought another very encouraging attendance. It happened to be get-away day for a number of our young people who were leaving for the Academy Schools, and who, fortunately, were able to worship with us on this occasion.
     In all, seven of our young people are at Bryn Athyn this ear, three of them being members of the Geoffrey Childs family. We are going to miss them very much; for, in spite of all the older folk can do, it is the young people who really put life and activity into the work of a society or group. And this is especially true when they return from Bryn Athyn brimful of enthusiasm and love for the doctrines, in which they have been well trained, and eager to do their part in the work and support of the Church.

     Episcopal Visit-On Sunday, September 29th, we had an extra special and most delightful service, conducted by Bishop George de Charms. This visit had been scheduled for a later date, when our pastor could also be with us. But it became necessary to advance the date, and, in consequence, the Bishop conducted the entire service and administered the Sacrament of the Holy Supper.
     Bishop and Mrs. de Charms, accompanied by Mr. and Mrs. William R. Cooper, arrived on Saturday, September 28th. Mr. Cooper came prepared to indulge his particular hobby, being loaded down with a camera, projector, screen, and many slides in color.

574

     On Saturday evening at the Norman Synnestvedt house a capacity audience greeted our distinguished Bryn Athyn guests. After an informal period devoted to renewing acquaintances. Bishop de Charms gave us the first instalment of an account of his last Summers visit to England and the Continent, during which he presided at the British Assembly. So interesting was this talk that the Bishop was persuaded to promise us the second instalment on the following afternoon.
     Then Mr. Cooper took over and gave us a very delightful lecture on the Bryn Athyn Cathedral illustrated with colored slides showing many details of the interior and exterior of the building. It was most interesting and informative, especially to those of us who have not visited Bryn Athyn in recent years. Other pictures shown by Mr. Cooper include Bryn Athyn personalities, as well as a few samples of the new visual educational pictures, which served to whet our appetite for more of the same.
     At the service of worship on Sunday the Bishop preached a very inspiring sermon on the text of Psalm 45: 10, 11, "Hearken, O daughter, and consider and incline thine ear; forget also thine own people and thy father's house; so shall the king greatly desire the beauty; for He is thy Lord; and worship thou Him." The attendance at this service was 40, and the number of communicants 27, a very gratifying turnout indeed.
     Following the service we dispensed with our usual basket luncheon partaken of en famille and quite informally. Instead, we all drove to a large inn on the outskirts of Detroit, where, in a private room, we enjoyed a fine table d'hote dinner, at which generous portions of fried chicken enabled us quite to forget the current meat famine. Here, after brief remarks by some of the men, we had time only to hear the second installment of the Bishop's European reminiscences. Then we returned to the Synnestvedt house, where the Bishop delivered his main address on the subject of "Charity."
     This brought to a close the Seventh Michigan District Assembly, one of the most successful and enjoyable gatherings we have yet held. Our sincere thanks and appreciations to Bishop de Charms and Mr. William R. Cooper for their valuable help in making this meeting such an outstanding success. And an orchid or two to Mr. and Mrs. Norman Synnestvedt for the excellent manner in which this assembly was planned and carried out.
     WILLIAM W. WALKER.

575

PARENT-TEACHER JOURNAL 1946

     Announcements

     1946-1947.

     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.
     Editor:     Miss Celia Bellinger.
     Assistant Editor: Mrs. Besse E. Smith.

     Published Monthly from October to May, inclusive.
     Subscription:     $1.00. Address:
     Mrs. Phyllis S. Cranch, Business Manager, Bryn Athyn, Pa.

     THE GENERAL CHURCH COMMUNIQUE.

     Published Monthly by the Young People of the General Church.
     Articles, News and Pictures that are of interest to all New Church readers.
     Editor: Mr. Charles P. Gyllenhaal, with a Staff of Assistants, Bryn Athyn, Pa. Subscription, $1.50 a year, 15 cents per copy.

577

SIGN TO THE SHEPHERDS 1946

SIGN TO THE SHEPHERDS Rev. F. E. GYLLENHAAL 1946

NEW CHURCH LIFE
Vol. LXVI
DECEMBER, 1946
No. 12
     "And this shall be a sign unto you, Ye shall find the Babe wrapped in swaddling clothes, Lying in a manger." (Luke 2: 12.)

     The sign to the shepherds, that they might believe the Savior of the world was born, was the unusual place in which they should find Him. He would be wrapped in swaddling clothes, lying in a manger. The spiritual meanings of every detail of this sign are given to enable men now, and forever, to believe that the Lord was born in fulfilment of all the prophecies of His coming.
     The "manger" signifies instruction from the Word and spiritual nourishment, because a manger contains the food for horses, and horses signify the understanding of the Word. At that time there was with men no doctrine of truth from the Word, and therefore no understanding of the Word, which is signified by the lack of room in the inn. For the Jewish Church, where the Word then was, had no spiritual nourishment, because with the people of that Church everything of the Word and of worship had been perverted.
     The "shepherds" signify the church to come, or the new Christian Church, which the Lord was to establish. Those who would he of this Church were to find their spiritual nourishment in the doctrine of truth from the Word, and by it they would understand the Word, and so be enabled to live spiritually. The beginning of that new church would be from the Word, and not from the former church. That new church would arise out of the Word, and not out of the Jewish Church.

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It would have a completely new beginning, no other than the Word "made flesh," and represented by the very place and bed in which the Lord's birth took place.
     That the Babe would be "wrapped in swaddling clothes" was also part of the sign for the shepherds. This signifies the first truths, which are truths of innocence and of Divine lover by which truths there is the first instruction from the Word and the first understanding of the Word. A naked infant signifies the lack of truths, which was the state of the people of the Jewish Church; and of mankind generally; for there was then no doctrine of truth from the Word anywhere in the world.
     A church could not begin from such a state of ignorance and want; nor could any man be saved in such a state. With the Lord, therefore, who fulfilled all things of the Word, with whom all the representatives and significatives of heaven and earth had their performance and their glory, there were the first truths of the Word and of the church, there were the truths of the Divine love for the redemption and salvation of mankind. These truths were to be the first spiritual nourishment of those who would be of the new church, the first doctrine of truth from the Word, and the first understanding of the Word, with every man who humbly and earnestly sought the Lord and His salvation.
     Even so must be our instruction from the Word and our understanding of the Word. The beginning is the Holy Babe, wrapped in swaddling clothes, lying in a manger, about whom we learn in childhood, when the innocence of ignorance enables us to acknowledge the truths of innocence. This is the spiritual nourishment, the bread of heaven, for children, who have keen appetite for it, and who need spiritual food as urgently as do all adults. It is also the spiritual nourishment for every man and woman who has appetite for it throughout life on earth.
     We cannot have spiritual life without this bread of heaven. Howsoever far we may advance in the instruction from the Word about the Lord and all things spiritual-in the understanding of the Word, and in a life of glorifying God and showing good will towards men,-use must, nevertheless, eat of this bread, or ever keep alive this first lose, the love of first truths, the love of a humble and grateful acknowledgment of the Savior, Christ flue Lord, born on earth.
     Everything that deeply moves us is a means of our instruction.

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For the seeds of truth grow only in the ground of affections. We are teachable according to the quality and depth of our loves, and principally in the direction of their bent. We see this to be true of music, art, and literature; for whenever we are greatly moved by these arts, especially whenever good loves are stirred, we learn something of value in directing our lives, and we perceive a brighter light, showing the purpose and goal of our creation and birth.
     Our yearly celebrations of the Lord's birth are means of stirring our affections, and so of enabling us to receive more of the truth about the Lord and about man. But the Lord came on earth to the end that there might be a judgment in the spiritual world, separating the evil from the good; for it is on the basis of what is done on earth that such separations are effected in the spiritual world. Therefore, in every successive year, we should perceive like judgments within our own minds, every one in his own spiritual world; and these will be perceived in the degree that we distinguish between natural and spiritual things, and bring the natural ones into correspondence with the spiritual.
     We must do this in respect to our natural and spiritual affections. In celebrating the Lord's birthday, our spiritual affections should be the more stirred, especially as we grow older. In step with this advance, merely natural affections and the love of natural things should became of less importance, and be gradually removed.
     When we are children, we are told about the reverence and awe with which this most wonderful birth should ever be regarded: that it is such that men call the very night "holy." We know that all holiness is from the Lord, and is most fully and perceptibly in ultimates; and, therefore, that the holiness of the night in which our Lord was born was from the Divine Itself, then for the first time fully present in ultimates such as are with every man. And our knowledge of this fact should be deepened with advancing years, and should lead to a veneration of the Day from the wisdom of a truly spiritual love of the Word and of its Divine message concerning the Lord's glorification and man's regeneration.
     May our joy and good will to-day truly spring from a humble acknowledgment of the Lord as the one God of heaven and earth, who bowed the heavens and came down, and was born a Babe, according to all things of order, to redeem and save mankind, to assure to every man who should believe on Him a full measure of peace, joy, and happiness. May the spirit of our celebration of the Day be a truly Christian spirit, such as comes only from our Father in the heavens-a spirit of love, faith, reverence, and good will; a spirit of thanksgiving, praise, and joy; born of the knowledge and understanding of the meaning of the Day!

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And may this spirit endure throughout the coming year and preserve us in good will toward men, and in glorifying God in the Highest. Amen.

LESSONS: Luke 2: 1-40. T. C. R. 89.
CHARTER DAY ADDRESS 1946

Rev. W. CAIRNS HENDERSON 1946

     (Delivered at the Service in the Cathedral, October 25, 1946.)

     This annual service is an occasion for glad thanksgiving to the Lord. Sixty-nine years ago, the Commonwealth of Pennsylvania granted a Charter to the Academy of the New Church. In due course, achievement of the purposes written into that Charter required the establishment of schools. And today, with hearts lifted up to the Lord, the largest undergraduate body ever enrolled in those schools meets here with the Corporation and Faculty, ex-students of many classes, and other friends of the Academy, to commemorate, in a solemn sees-ice the giving of our Charter: to praise the Lord for the wise leading and merciful protection of His Providence extended to the Academy; to express our gratitude to Him for the manifold blessings He has bestowed upon the Academy, and, through it, upon the Church we love; and to seek His blessing upon its future work.
     The details of the Academy's Charter, the events which preceded its giving, and the subsequent formation, conflicts, and history of the Academy, are known, in some degree, to you all, and it is not our purpose to review them again. They have been described in the past, and will be retold in the future. We wish instead to raise a vital question; not, it need scarcely be said, in any spirit of skepticism, but because the human mind so easily accepts the familiar and the traditional unquestioningly.

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We wish, in fact, to raise the question: What is the use of celebrating Charter Day? what are the spiritual uses that mar be served by these yearly commemorative meetings? And in connection with it, it may be well to ask, also: What is the real significance of Charter Day? what, actually, are we celebrating now? Surely it is more than the recognition and authorization of a body of the Church by the State to engage in certain activities, important as that is! The real significance of the event we are celebrating is that the granting of a Charter to the Academy was the ultimate means, which enabled the spirit of the Academy to construct an organized body to do those uses, which it was in the endeavor to form.
What, then, are the uses that may accrue to the celebration of this reality within a major event in our history? In the first place, it is no exaggeration to say that the influence of Charter Day extends far beyond this "Hill of Cohesion." Wherever in the world there are societies, circles, and groups of the General Church, having within them ex-students of the Academy Schools and other friends of distinctive New Church education, the minds of these men and women are turned to the Academy at this time. In being so directed to a common center they are united; are unified hr a common thought and affection of a common spiritual object And this at once suggests an important use of Charter Day. For it is a law, frequently stated in the Church, that such a larger mind, when directed to spiritual things, has a greater capacity for reception of enlightenment, and for the rekindling of spiritual affections, than the sum total of the capacities of the individual minds which compose it.
It is of our faith as a Church that the work of the Academy is a Divine use taking form, however imperfectly, in and through, the minds of men: that it is, in fact, a continuation on earth of the work of evangelization inaugurated by the lord when He sent out the apostles to preach the new gospel, and so began the establishment of the New Church in the world of spirits: and that it is therefore one with the desire of the New Heaven, for the true establishment and increase of the Church on earth. And if this be true,-and we are convinced it is,-then this yearly formation in the Church of a larger mind, directed to the Academy as the center and source of derived light and leadership in the General Church, must invite a nearer approach of, and a stronger influx from, the New Heaven; a closer presence and a more powerful reception of angelic spheres resulting in an increase of illustration and a quickening of affection that will manifest themselves in a more perceptive insight into the importance of the uses of the Academy, and a renewal of zeal for the maintenance, extension, and further perfection of those uses.

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This, we believe, is the most general use of Charter Day and one in which all true lovers of the Academy may share, whether they are able to take part physically in its proceedings or not.
But for those who are able to assemble here over the Charter Day weekend there are also other uses. We gather here, during these few days, to give thanks to the Lord for the mercies shown in the preservation and advance of "our own Academy": to sustain the affectionate remembrance of the fathers of the Academy, and express gratitude for their devoted labors; to be instructed in, or reminded of, the principles, struggles, problems, and achievements of the Academy, and those Divine doctrines which hear upon them; to meet together in friendly intercourse; to enter into the recreations of the Academy Schools; and to participate in the social life of charity. And for those who come here as students, there is the delight of renewing friendships, and of again entering into the sphere of the school which has never left their hearts, even though they may have long since departed from its halls.
These are all important uses of Charter Day. A truly thankful heart is humble, and is the heart into which the Lord can inflow with gifts to promote the increase of that for which gratitude is expressed. And remembrance of the fathers of the Academy at once discharges a just debt and performs a vital use. We owe a great debt of gratitude to these men for the heritage they have bequeathed to us, and for the labors which built that heritage. The things we take for granted they studied systematically and thought profoundly to see, at the same time waging that personal conflict through which alone perceptive insight into the spiritual truth of the Writings is given; and then fought and sacrificed to ultimate in the Church. And in remembering them with the affection that is their due we can actually be brought into consociation with them, and be strengthened in our love for the Academy by reception of their sphere.

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This is no mystical doctrine, but one which is found in the Writings; for we are there instructed that when, in the spiritual world, a spirit is remembered with affection he is at once present and his sphere is received; and our minds are in the spiritual world even now.
     Instruction in the principles and history of the Academy, and in the doctrines which bear upon its uses, is also a use. When first heard, it is this instruction which opens our eyes to the vision of what the Academy really is and is seeking to accomplish, and of what things are necessary for its success: a vision that enables us to perceive the realities behind all the external attractions of life in the Academy Schools. And as often as it is heard again, the vision is recreated, and the affections aroused by it are renewed. So, too, with the other things that we mentioned. True friendship, and the opening of hearts and minds that takes place in the social life of charity, are indispensable bases of the Church. The return to the Alma Mater, far from being a sentimental pilgrimage, is a most powerful means of reawakening the remains implanted in youth. And these things can unite us more closely as sons and daughters of the Academy who, together, will guard and watch its sacred flame with greater vigilance and purer zeal.
     All these, then, we conceive as uses of Charter Day. But the greatest use, we believe, may be summed up in the phrase-the arousing of a responsive gratitude. There are in the world two kinds of gratitude. One, springing from self-love, absorbs the benefit received, and is simply an expression of self-gratification. The other, inspired by a spiritual affection, expresses itself in words, indeed, but also in a desire to make some return that will be most pleasing to the benefactor. It is this gratitude that is expressed in the words of the Psalm: "What shall I render unto the Lord for all His benefits toward me? (Psalm 116: 12); and is described in the Memorable Relation which tells how a certain novitiate spirit, to whom angels had rendered every kind office, when left to himself at once began to reflect how he could ever repay such great kindness. And to inspire this kind of gratitude is, we believe, the most important use of Charter Day.
     As is well known among us, the Academy was not organized solely, or even primarily, to conduct schools. As it pre-existed in the minds of its founders, it was an instrument to re-form the New Church upon the basis of unqualified acceptance of the Divine authority of the Writings.

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Believing that if the Lord has made His Second Coming in the Writings He is to govern in all things by the truth of the Writings, and that only so is His kingdom established, the fathers of the Academy' undertook the scientific study of theology in order to show the Church how the Lord might so reign Thus their real end was the promotion of the true establishment of the Church: and the love of seeking this end, through unequivocal loyalty to the Writings, was the spirit of the Academy It was, and is, the spirit that animates the Academy as it is constituted today and without that spirit, its schools would cease to perform a spiritual use, although they might for a time continue to discharge academic functions, even as the Old Church still does ecclesiastical duty while no longer serving the use that makes a church. Indeed it is doubtful whether they would remain in existence for long. The Academy exists for the Church; and without desire for the promotion of the true establishment of the Church, there would be little incentive to support its uses.
Yet, while the spirit of the Academy is eternal-and of this we are convinced,-the vessels that contain it and enable it to perform uses must be constantly renewed and built up by the Lord: and the spirit itself must be revived. We are familiar with the teaching that the church is established in individual minds, and that the true church among men consists of men in whom the church is. This is equally true of the Academy. As a spirit of love for the true establishment of the New Church, and of unswerving loyalty to the Writings, it can be established only in individual minds. For it is only as individuals that men and women can submit themselves to the Divine Law revealed in the Writings, and love and desire the increase of the Church: and the true Academy among men,-the living and responsive body of that spirit,-consists of men and women in whose minds the spirit of the Academy has been implanted and is being ever more fully received by a building up of the interior vessels thereof.
Such an up building is essential to the preservation and advance of the Academy in our midst And as there is no more powerful means through which it can be effected than an outgoing of responsive gratitude to the Lord, so there is no occasion which can more abundantly rouse such gratitude than Charter Day, by reason of the truths upon which it centers our minds and the strong spheres of affection, having their roots in a common past, which surround it.

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To go forward, a body must be able to go back: for in beginnings is the seed of all future progress. And in so far as we love the Academy we cannot take part in these meetings without experiencing an uprising of gratitude to the Lord that will inspire its to further the uses of the Academy, at no matter what cost in effort and sacrifice.
There are, in the world, many annual reunions and commemorative meetings, many observances of significant anniversaries. Some of these are of considerable use, and serve to stimulate deep affections of patriotism and of loyalty to ideals, where such affections are brought to them. But far too often they are held for the glory of men rather than to the glory of God. They appeal to the pride of men by emphasizing human achievement, or seek a sentimental recapturing of past and immature states, or end in a warm, rosy atmosphere of self-approbation and mutual admiration; and from them, men return rather worse than they came, buoyed up with false complacency or filled with nostalgia for a dead past. So should it never be with us. A true celebration of Charter Day can only center our minds upon the Lord, evoke a spontaneous acknowledgment that to His gifts we owe all that the Academy has become, and turn our minds to the future as that in which we can express our gratitude to Him by seeking out new avenues for the progressive development of the Church. It can send us away exalted only in the spirit of such gratitude, and filled with a deeper humility.
In so far as Charter Day does this; in so far as we return from it to our normal avocations,-the professor to his classes, the student to his books, the visitor to his occupation-with a renewed vision and deeper understanding of the uses of the Academy, and fired with a new zeal to maintain and extend those uses: in so far an exalted us is performed by its celebration. And in the degree that this is done, our yearly observance of this day, with all its profound influences, will be a powerful instrument in the Lord's hand for promoting the use which was, and is, the end itself of the Academy-the true and interior establishment of the Church we love.

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LIFE OF REGENERATION 1946

     Passages Noted While Reading the Writings.

     Regeneration.-The life of man is his love, and that which he loves he wills and intends, and that which he wills and intends, that he does. This is the being (esse) of a man, but not that which he knows and thinks and does not will. This being c)f man cannot in any wise be changed into another being by thinking about mediation and salvation, but by a new regeneration, which is being effected during a great part of his life. For he must be conceived, born, and grow up anew, and this is not effected by thinking and speaking, but by willing and acting." (A. C. 7779:3)
     Faith.-"Truths of faith which are not learned for the sake of doing, but only for the sake of knowing, join themselves to the affections of evil and falsity.' (A. C. 3905.) "When a man has been regenerated, he is then more studious of life than of doctrine." (A. C. 4928.)
     Heavenly Freedom.-"Freedom itself, which is called heavenly freedom, consists in willing nothing from self, but from the Lord also in thinking nothing from self, but from heaven; and hence the angels are overwhelmed with sorrow' and grief if permitted to think and will from themselves." (A. C. 5428:3.)
     Compelling One's Self.-"It is a law of Divine Providence that man himself should compel himself; but this means that he should compel himself from evil, and it does not mean that he should compel himself to good for it is possible for man to compel himself from evil, but not to compel himself to good which in itself is good." (A. E. 1152:2.) Man ought to compel himself to good as of himself, but still acknowledge that it is from the Lord. (See A. C 2883, 2891, 7914.)
     Forgiveness of Sins.-"Sins are not forgiven unless the man performs serious repentance. and desists from evils, and afterwards hues a life of faith and chants, and this exert to the end of his life. When this is done, the man receives from the Lord spiritual life, which is called new life.

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When, from this new life, a man views the evils of his former life, and turns away from them, and regards them with horror, then for the first time are the evils forgiven." (A. C. 90142.)
Self-Examination.-"1. If it is only as to actions, it discovers little. 2. But if it is as to thoughts and intentions, it discovers more. 3. And if it searches out what a man regards or does not regard as sins, then it discovers (all). For whatever a man regards as allowable, that he does in the body when obstacles are removed." (Doctrine of Charity 5.)
-CONTRIBUTED.
MRS. MARY E. BOSTOCK 1946

MRS. MARY E. BOSTOCK Rev. ALFRED ACTON 1946

     From a Memorial Address.

     We are assembled here to commemorate the entrance into the spiritual world of our friend and sister, Mary Elizabeth Bostock, and at the same time to center our thoughts for a while upon that world which is to be our eternal home.
     Mrs. Bostock has lived a long life on earth, having died in the eighty-ninth year of her age, just a few years short of a century. We are told in the Writings that there are many reasons why men die at various ages, and why some pass many years upon the earth before their entrance into the other world. Among these reasons are not only their uses to spirits in the other world, but also their use to men on earth. In the case of Mrs. Bostock, we can see that one of the uses, which she has performed during her long life, has been to connect the present with the past. Her departure is a lessening of the ever diminishing number of those who lived in the early days of the Academy-those who, by their recollections and by their spheres, bring to us those days of the past in which men felt as though some thing new had been born into the world. They felt that the Lord's presence in the Church had been made more immediate; and, despite all human weaknesses, this feeling induced a sphere of happiness, a halo of glory such as had not before been experienced in the New Church.

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     By her life, Mrs. Bostock connects those early days with the present, not only by her memories and by her speech, but also in wondrous ways by her sphere. For, though we may not know it, may not sensate it, every person influences others by the sphere of his life. This influence is known to the Lord alone, but at times we feel it; and at times we feel this link with the past as a strengthening of our own purpose to go on in the future. This remembrance of the past is like seed planted in future generations, from which a more glorious fruit will spring. The hopes of the past, the hopes of those early days when the presence of the Lord in His Second Coming was boldly proclaimed, have been in large measure fulfilled, and the promise is that they will be still further fulfilled. In Mrs. Bostock's children, her grandchildren and her great grandchildren, the past is conjoined to the present.
     Mrs. Bostock was an active witness of many changes and developments in the Church, and we cannot consider her life without also considering the life of her husband, who performed such eminent services in the Lord's New Church.
     She was married to Mr. Bostock in 1880, while he was still a student in the first theological class established by the Academy and she shared with him his hopes and aspirations for a life of usefulness in the Church. After his graduation, when he was called to Chicago to be the Assistant Pastor to the Rev W. F. Pendleton. He entered into that work which proved to be the principal work of his life,-the work of New Church education for he conducted the first New Church day school to be established in the city of Chicago
     The authorities of the Academy early discerned Mr. Bostock's interest and his ability in the stork of New Church education, and in 1882 they called him to Philadelphia to serve as headmaster in the first boys school established by the Academy. He remained in this use with eminent success for three years. In 1885 he was called to the pastorate of the society in Chicago, then first called "The Immanuel Church." Here he remained for five years, or until he entered that larger sphere of use-the establishment of New Church education in England.

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     He lived in London through many troublous times, but he endeared himself to the people, as witnessed by many tokens given later. He passed through those trials, which witnessed the beginning of the present General Church, and through it all he displayed that patience, charity and forbearance for which he was greatly distinguished. When the General Church was established in 1897. he became pastor of the society in Pittsburgh, where he remained almost four years. And then, in 1901, he came to Bryn Athyn, where he was ordained into the third degree of the priesthood, and where he died in the year 1905.
     That was more than forty years ago, but those who have been intimately acquainted with Mrs. Bostock know that she often felt his presence with her. We know from the Writings that when a husband and wife who have loved each other are separated by death, the separation is merely one of the body, and not of the spirit. Indeed, the one remaining on earth at times feels the presence of that spirit. But often the feeling is greatly weakened by earthly absence. And now Mrs. Bostock is awake in the spiritual world, and she will realize that real presence, untrammeled by all the weaknesses and obscurities of the body. We can rejoice with bet in this entering into the delight of her new life.
     The entrance into the spiritual world is a gradual one. When the spirit first wakes, he finds himself in the same bed, in the same room, and surrounded by the same persons of whom he has last been conscious. But this soon passes away, as though a mist were removed from the eyes, and then he feels what his spirit feels. With the passing away of the weaknesses of the body, the spirit lives the life of his spirit, untrammeled by those weaknesses.
     We are told that, for the most part, when men enter into the spiritual world, they think that they are in this world; and often it takes much time and much instruction before they can be convinced that they are in the other world, so alike are the two worlds, the one to the other, in appearance.
     But what shall we say as to a New Churchman entering the spiritual world? -one who has known concerning that world from the Revelation now given to the New Church? Will he also think that he is still in the natural world? Nay, that cannot be. His gaze will not be fixed upon his external surroundings, but upon the spiritual surroundings to which he has been accustomed at times even on earth.

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For we are in the spiritual world now, and at times we see the things of that world, -seeing them, not in the appearances of natural things, butt seeing them as thoughts, as truths, as uses, and as the heavenly goods within those truths and uses.
     When men think concerning spiritual things, they are actually seeing them, though while they are on earth that sight seems to them the sight of abstract things. When we read the Writings of the Church, when we hear the spiritual truths of the Church and meditate upon them, we are seeing the things of heaven. At times, moreover, we realize that these are the real and substantial things of life, though at other times, when worldly things becloud the mind, they may seem as abstract and very unreal. But the more a man elevates his mind so as to think concerning spiritual things, the more he will see them as the substantial things and the real things of life. Indeed, to confirm us in this is one of the uses of death.
     We have met many times in this building to commemorate the departure of our friends into the spiritual world, and at these times our thoughts have been removed from the cares and anxieties and worries of this world, and base been lifted up to the contemplation of spiritual things. This, as I have said, is one of the uses of death. For we are told in the Writings that men in the world are surrounded by spirits who are utterly sensual; and we see the effects of this in the materialism of the age in which we are living. The influence of these sensual spirits is to drag man down to immerse his thoughts in worldly things, and to becloud his mind with the worries and anxieties that beset its in this world.
     But the Lord wills that we shall lift up our thoughts to heaven We are told in the Writings that, if a man would be removed from the influence of sensual spirits, let him think concerning eternal life. It is such thoughts that occupy our minds as we meet here to commemorate the entrance into the spiritual world of our friend and sister. Amen.

     MARY ELIZABETH JUNGE BOSTOCK was the daughter of Mr. and Mrs. Carl F. W. Junge, early Academy adherents. She is survived by a brother, Mr. William H. Junge, of Glenview, Illinois, and by six children-Olive (Mrs. Fred C. Frazee), Edward C., Phoebe, Margaret, Frank and Raymond and by twenty grandchildren and nine great grandchildren.

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MR. DAVID F. GLADISH 1946

MR. DAVID F. GLADISH Rev. ELMO C. ACTON 1946

     From a Memorial Address.

     In commemorating the passing of an honored and loved friend, we turn our thoughts to those things in which he placed the essential values of his life. In doing so, we are brought into the sphere of those who are even now introducing him into the joys of eternal life; and their joy in performing the services of his resurrection is felt in us as interior peace,, and as a contentedness with the mercy of the Lord's Providence.
     We turn our thoughts, therefore, to the immortality of the human soul, and to the quality of its life after the death of the body. That such is the fact, was the rational conviction of our friend All his thought and affection stemmed from the acknowledgment that the end in the creation and preservation of the universe was and is an angelic heaven from the human race. To understand how this was provided for in creation itself, and how the end operates in the individual and collective affairs of human life, was basic to his every query and earnest investigation into the secrets of nature.
     The acceptance of this principle made him dissatisfied with the superficial explanations offered by materialistic thought, which ceases Its search when it has gained an understanding of effects, and is entirely indifferent to the causes which originate them. This intense love of the truth underlying the effects of nature and the affairs of human life was, I think you will agree, the essential life of our friend. And this love, when united, as it were in a marriage, with the truth it seeks, is the essential man, immortal man, who continues to live after the death of the body which housed him. . . .
     Our friend was loved and esteemed in every sphere of his life. In his business he had a reputation for honesty, uprightness, justice and sincerity and these were combined with assiduity and with faithful and unselfish service. He was concerned with the good of his country, and was ever willing to protect and serve it.

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He devoted himself in a rare degree to the good of the community in which he lived, serving it in many capacities and with keen judgment. Individuals leaned on him, and received strength to face their problems from his obvious love of their good and a willingness to bring what help he could, But all of these admirable qualities originated in his interior love of truth, and in the application of that truth, when seen, to the good of his fellow man.
     He would not have us deliver a eulogy; rather would he have us turn our thoughts to those Divinely revealed Doctrines which moulded his life, and in the contemplation of which we may be conjoined with him in the worship and adoration of the one only God, the Lord our Savior Jesus Christ, Who Himself is those doctrines.
     In this we may be conjoined with him, even though consciously separated; for those who are in the other world have an influx into the thoughts and affections of men on earth who love and think the same spiritual things, and from the Lord inspire and direct the man to the performance of spiritual uses. This is especially trite of those who are in love truly conjugial-the genuine lose between husband and wife,-of whom we read: "The two are still not separated after the death of one, since the spirit of the deceased dwells continually with the spirit of the one not yet deceased, and this even until the death of the other, when they meet again and reunite, and love each other more tenderly, because in the spiritual world." (C. L. 321.) And again it is said that, when they are reunited, it is as if they had never been separated.
     And now our friends life is beginning on a more interior plane, and his intense love of inquiring into the causes of things is merely transferred to another sphere of life in which he will continue to seek after truth, now of a more interior nature. The prayer of his life will be answered: "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in His temple." (Psalm 27: 4.) Amen.

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[Photograph.]

     DAVID FRANCIS GLADISH, a son of the Rev. and Mrs. Willis L. Gladish, was born on December 17, 1896, at Indianapolis, lad., where his father was pastor of the society of the General Convention. The family moved to Bryn Athyn in 1993, and resided in Middleport, Ohio, 1904-1914. David was a student in the Boys Academy at Bryn Athyn, 1913-1915, when he graduated.
     During World War I he was an Instructor in the U. S. Army Air Corps. After the war he attended the University of Illinois for a year, and was employed in various irrigation projects until 1924, when he entered the field of real estate finance with banking and insurance institutions, in which he was engaged until his death on October 10, 1946, in his 50th year.
     A staunch member of the Immanuel Church, Glenview, he was a member of the Board of Finance; he was also member of the Executive Committee of the General Church. His studious paper on scientific and philosophical subjects in the light of the New Church have appeared in THE NEW PHILOSOPHY and New CHURCH LIFE in recent years.
     At Glenview, Illinois, on May 31, 1925, he married Eleanor Lindrooth, who survives him, together with three sons-Donald Philip 20, David Francis. Jr., 18, and Thomas 14. One son died in infancy.

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CANADIAN NORTHWEST 1946

CANADIAN NORTHWEST Rev. KARL R. ALDEN 1946

     A Pastoral Visit.

     June 20 to August 16. 1946

     Continued from November Issue.

     Leaving Boggy Creek I had a sixty-mile drive in the cab of a truck with four earnest young New Churchmen-Pete and Harold Winnie Dave, Jr. and Ed Friesen. In the course of the ride we discussed the origin of evil, why men choose heaven or hell, and whether all men have an equal chance to go to heaven
     Arriving at Swans River, I caught the night train for Fun Flon, Manitoba, where Delmar and Ernest Funk gave me a cordial reception at the station. The tide of population has been turning to this mining town. It is a young man's town. In the New Church circle there are fourteen adults and twenty-nine children. Because of the shifts the men work it was not possible for everyone to be present at any one service, but there was no one who did not attend at least one service in the course of the meetings. After the first meeting I sat up with my host and hostess, Mr. and Mrs. Ernest Funk, until one a.m.-discussing the significance of New Churchmen of "the death upon the cross" why we cannot say, "I am saved" and why there was a need for the revealing of the internal sense of the Word.
     At the second service, I had just finished baptizing Mr. Lester and his five children and Earl Klassen when Mrs. Richard Hiebert arrived with her two children with the desire that they, too, be baptized. After the first group were seated, I announced that the Sacrament of Baptism would "now be administered." It was not first time in my experience that I had administered the sacrament twice in the same service. A sermon, several hymns and the administration of the Holy Supper, concluded the service.
     The Sunday School picnic at Phantom Lake had been somewhat spoiled by rain, but there was a good turnout of children who are able to enjoy themselves under almost any circumstances. The following day I had Sunday School with the children until a final adult service at the home of Mr. and Mrs. Julius Hiebert, Jr., after which I took the night train for the long journey to Rosthen.

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     The next evening my train pulled into Hague, Saskatchewan, a town about twenty miles south of Rosthern, being at one time quite a New Church center. There was no one at Hague to meet me, but just as I was beginning to determine what I should do, I was hailed by the hearty voices of Ike Loeppky and Jake Epp. Thirteen people attended the service at the home of the Penners. The service was followed by an enjoyable time singing hymns around the piano.
     Meanwhile a storm was brewing, the sky was cut by streaks of lightning. Alas, I had forgotten that this was the land of gumbo! I was to drive some twenty-two miles to Wilfred Klippensteins farm in his truck. We had not gone more than two miles when the rain came down in torrents. The roads up to Laird were graveled, but from there to the farm was gumbo. Once it is wet, it has the consistency of soap. Twice we got off the road and managed to get back again, but the third time we went into the gutter. By skilful driving we were able to crawl out onto the strip of grass between the fence and the gutter. For a mile we followed this successfully until the telegraph poles finally forced us back into the gutter. "Nothing to do but ride the gutter," said Klip. So ride it we did, over holes and over bumps, until finally we came to a cross road, and by sheer momentum rode up onto the road. At midnight we arrived at his farm; it had taken us two hours to travel a little over five miles.
     Jack Nickel, with his mother, was again visiting the Klippensteins. A rowboat ride on the inlet was added to the pleasure of my walk with the boys the following morning. On the way back the boys gathered a handsome bouquet of flowers for the altar. The afternoon was spent instructing the children, but the service in the evening was the highlight of the visit. In my robe before an altar that was resplendent with bright flowers surrounding the open Word. I first baptized infant Peggy Klippenstein, and then Gordon Luger, fifteen years old. Songs, a sermon, and the administration of the Holy Supper, concluded the service. Afterwards I showed the lantern slides of the Cathedral, Academy buildings and the Charter Day procession.
     The next morning the Klippensteins motored me over to Rosthern, where I preached in the morning in the Convention Church. In the afternoon, at the Ike Loeppky home, I preached and administered the Holy Supper.
     Ten o'clock the following morning found me at Delisle, Saskatchewan, where live Mrs. Penner, her two children, and her brother Alvin. She had lost her husband in the war, and she was eager to learn about the church and the schools at Bryn Athyn. She expressed the hope that her children might some day go there, and that she herself might attend our college.
     All to soon it was time to pursue my way to Benton and Oyen, Alberta, where the William and Nelson Evens families reside. Half of our services were held at one home, and half at the other. The presence of Beatrice and Margaret, home from Bryn Athyn on vacation, added much to the sphere of our meetings. The four-day visit with these New Church folk was delightful, culminating in a Holy Supper service, which was enhanced by the instrumental accompaniment for the singing. Miss Bernice Wenzel, who had played for us no sets ago, was at the piano. I was loath to depart, but as a storm was threatening and my train left Oyen at 4.00 a.m., I decided to spend the night in the Oyen Hotel.

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     The next day's journey was the most taxing of the entire trip. Leaving Oyen at 4.02 a.m., I arrived in Saskatoon at 10.35 a.m., and at 2.30 p.m. left for Regina. Arriving there about 8.00 p.m., I learned that the train for Broadview was two hours late, which meant that I arrived there at 2.00 a.m. No one was at the train to meet me; so, acting on a dim recollection that Bruce Middleton's house was surrounded by a white picket fence, I set out bag and fiddle to find it. It's quite an experience, stalking down lonely deserted streets in an unfamiliar town at two o'clock in the morning. More than once I felt that I must have missed the place; it seemed so far. But at length I was knocking at the back door. Finally a man with a beautiful mustache opened the door. I did not recognize him, nor did he me. My heart sank as the door closed! But before I could pick up my bag and depart the door opened again, a bright light streamed out, and my friend the Middletons were warmly welcoming me. They had misread my letter, and were expecting me on the noon train the following day. The mystery man who first opened the door was Arthur Loeppky, who had grown a moustache since I had last seen him. Refreshments were served, and we sat up until 3.30, happy in renewing old friendships. This was the end of a day of travel which had started almost twenty-four hours before
     The following day was a busy one. After breakfast I called upon Mr. Clark and his wife. They received me with warmth, and we had an excellent talk. Then Laura Larter and her three older boys came in from the farm to get me. As soon as I reached the farm I went over the Theta Alpha work with the children, being delighted with its excellence. Then the boys took me for a tour of the farm. I said to Billy, aged 8: "I flew from Toronto to Winnipeg." Looking me up and down very carefully, he finally remarked: "I don't see any wings."
     In the evening we had the baptismal service for the son who was born during my visit last year. It was followed by a joyful social occasion. The next day, in spite of rain and roads of slippery gumbo, and because of Ross Larter's skilful driving, we were able to get back into town for a service at the Middletons. We had planned for the following day an eighty-mile drive to Fort San hospital to visit Alfred Loeppky, a brother convalescing from the effects of the war. His pleasure at receiving this visit was a joy to behold. We returned to Broadview at 10.00 p.m. celebrating our final service at 10.30 p.m. After the guests had departed, my host and I renewed our musical friendship by playing some duets before retiring.
     The train pulled out at 4.25 a.m., bringing me to Secretan at 10.00 a.m. I was met by Jake Loeppky, the father of the group at Broadview, and he was hearty in his welcome. Space will not permit a detailed account of all the meetings which filled the five happy days of my visit. We missed Ike and Harriet Loeppky and their children, who had moved to Rosthern. Although the numbers were slightly reduced the sphere of interest was still at high mark. There was practically one hundred percent attendance throughout our sessions. One difficulty that must be met is that the three young ladies who had been running the Sunday School so successfully for two years are now working away from Secetan.

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"Whatever happens," I said addressing the group." you must not lose the results of the past two years' work." "Mr. Alden," Jake replied, "that's what Annie and I said. The Sunday School must go on." Here again I was delighted by the earnest effort that had been spent on the Theta Alpha work.
     Again I visited the Peter Hieberts in Chaplin. I had just commenced the service when two Sunday School workers from the Anglican Church called. They were courteously invited to attend my meeting, which they did. By the time it was over they found that they must hurry off without concluding the errand upon which they had come. The final service in Secretan, which we called "church," worked up to a fine climax. There were two unexpected baptisms-Mrs. Erma Alstad, and her daughter Elvira,-the administration of the sacrament of the Lord's Supper, and a congregation of 22 persons.
     A number of my Secretan friends drove me fifty miles to Herbert, where a service had been arranged for three o'clock in the New Church chapel. The bell pealed forth lustily, but only a few more than a dozen persons responded to the call. Their affection for the church, together with their appreciation of the service, were deeply moving. Ruthan Zacharias has maintained regular Sunday School for a little group of three children, and the older group meet weekly to read and discuss New Church sermons.
     That night I slept in Regina, preparatory to taking my second airplane hop, this time to Edmonton via Calgary, a distance of 600 miles. The ride was exhilarating. The plane landed in Edmonton at 1.00 p.m., which gave me the afternoon in which to visit with Major and Mrs. George Norbury, who had just celebrated their golden wedding anniversary. The Major and I enjoyed a couple of hours' discusion of the things of the church, and later it was my pleasure to play portions of the score of an opera with Mrs. Norbury,-an opera of her own composing. The evening was spent with Mr. and Mrs. C. J. Madill, at whose hospital home the Rev. Peter Peters graciously called on me.
     All too soon it was time to take the 10.30 p.m. plane for Gorand Prairie. Here indeed was a time saver. In one hour and thirty minutes, instead of twenty-two hours by train, I was in Gorand Prairie. Gathered at the airport were: Mother Lemky, Ed, Emma, John and Herb, and their greeting was hearty and affectionate. The next day was Sunday, and the clan gathered at the homestead for two services, which were attended by all of the sorts with their families and one sister, Eva. Time being short this year, it was not possible to visit with the individual families overnight, as I had done in previous years. Two new persons, Martin and Susie Wiebe, added themselves to our group. These young people wanted me to visit their parents at Lymburn, Alberta, on the border of British Columbia.
     After five useful days with the Gorand Prairie group, I left in Ed Lemky's car at 6.00 a.m., bound for Lymburn. Ed and his wife, Martin and Susie Wiebe, made up the party, and we arrived at the George Wiebe home at 10.00 a.m. "Mr. Alden, when I got your letter, I went right out and killed three roosters!" Thus spoke my host, as he warmly clasped my hand. He was easy to talk to for he had a thorough knowledge of the Writings.

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His sons told me how he used to read them. During the depression they had a real struggle for existence. Sawing firewood seemed the road to survival. "Father would saw on three poplar trees, and then he would go into the house and read three pages of the Writings. Returning he would saw three more logs; and so on for eight hours a day-day after day. "Now," said Mr. Wiebe, "I look back at the depression as a time of pleasure. I can honestly say that a day never goes by that I do not read the Writings." After dinner we had a service which included the administration of the two sacraments. It was then time to rush to the train that would take me back to Dawson Creek.
     Marshall Miller and his wife met the train. The whole Erdman Hendrick family was attending a Co-op picnic, and so we decided to base a service at the Marshall Miller home in the evening, to be followed by pictures.
     The following day I spent on Erdman Hendrick's farm, and conducted services in the afternoon and the evening. After the evening service the Hendricks drove me to the Millers, as Marshall on the next day was to drive me out to the Hawleys. It was near midnight when we arrived at Dawson Creek, and it was after midnight when the Hendricks departed; but soon they returned, saying that their truck had broken down. It was now Lena's birthday, and with Marshall's genial guiding we had quite a jolly celebration
     The following day found me at Progress visiting with Mr. and Mrs. Ted Hawley. They were entertaining a business friend Fred Chatenay, and four children who were attending a two-weeks' summer Sunday School course. They had their final meeting that evening, and we all attended. It was interesting, because it was run by two young women who were forthright in their belief in faith alone, and in eternal hell-fire and damnation for those who do not believe. After their meeting was over Mrs. Hawley invited them to attend my meeting at her house. After my meeting I chatted with one of the evangelists until one in the morning. "I don't know what good your religion does you," she said, "when you don't even know whether you are saved or not. How can you have any peace of mind?" She told me that she had been saved when she was eleven years old.
     The next morning, Fred took me in his truck, and we set out to find Grady Moore, the man who had written in the Australian magazine, THE NEW AGE, that he "loved Swedenborg, guns, and sheep." He lives near Ground Birch, B. C., which is eight miles west of Progress. When we got to the post office, who should be there buying supplies but Grady's nextdoor neighbor, a Ukrainian named Mike Kurchuk? He was a wonderful specimen of manhood, with the bluest sparkling eyes that I have ever seen
     "I'll take you there," he volunteered when he heard that we were looking for Grady. We had no sooner set off in the truck than he turned his blue eyes on me, and said: "I know who you are, You're a priest." "Yes," I said. He went on: "By accident I opened a letter from you to Grady. He gives me sermons to read, and among them was an unopened letter from you. I always mean to take it over to him."
     This, then, was why I had never heard from Grady.

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When we got to Mike's house, he insisted on giving us a meal, and then we returned to the car and proceeded on our way to Grady's sheep ranch. We never would have found it without our guide. Out into the bush we went on trails that had not been used for weeks. As our car approached, two ranchers, perfect to type, six feet tall, black Stetsons and boots, came out to meet us. They were father and son. I gave Grady my letter, and as he read it his face lit up with a substantial smile. "So you are a fellow New Churchman," he said, and nearly shook my hand off. He then took me into his cabin and showed me first his well-worn cops of True Christian Religion; then he showed me his mother's Bible. "I love Swedenborg like my father," he said. Then he showed me his guns; the day before he had killed a bear that had attacked his sheep. He wanted me to spend at least a week with him, but just then it began to rain. So they left me to gather in their alfalfa, so essential to their sheep. Fearing wet roads, I made an early departure, regretting that I had not had a chance for a real talk with Grady; for I felt that I had met a distinguished man, He urged me to return to him next year.
     Arriving at the Hawley's at 2.00 p.m., I was just in time for another adventure. I got to talking with my hostess about the war bride I had met on the train last year, and later called on in Vancouver. I mentioned that she had thought of homesteading up in this region somewhere.
     "Her name could not be Graham, could it?" said Mrs. Hawley.
     "Yes, that's the name," I replied. "I'd love to call on the Grahams up here, and see how the story ended."
     "I know where she lives" said Mrs. Hawley, "it's not more than five miles from here."
     It was agreed to make the trip, Fred Chatenay again acting as chauffeur. The first place we tried, no one was at home; the second was wrong; at the third we took on a guide who safely piloted us through the bush to a pair of cabins far from the beaten trail. Who should answer our knock but the war bride of a year ago! She introduced us to her husband, and they welcomed us royally, and insisted that we have tea with them before we departed. Since then I have sent them a copy of our Liturgy and of New Church Life, for which they had expressed appreciation.
     The final service in the Peace River District was held the next morning at the Hendricks, with the Hawleys and the Millers all there. It was Sunday, and I used the large granary as a vestry for putting on my robe. After the service, Mrs. Hendricks served a banquet for the entire congregation. It was hard to say good-bye.
     Now I was to enjoy an interlude of two days in the form of a visit to Marshall Miller's gold mine at Hudson Hope. Space will not permit a recountal of the fifty-mite trip up the Alaskan Highway, the seventy-mite journey into the bush, sleeping in the bunkhouse and eating with the miners. It was an experience I shall never forget. On Tuesday, Marshall drove me back to Fort St. John, from whence I flew over the Rockies to Vancouver, spending four hours on a journey which last year had taken nearly three days by train.
     In Vancouver, I was entertained at the home of Mr. and Mrs. Manuel Beck.

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That evening we had a service. The Rev. and Mrs. John Zacharias were present, together with his brother and the Julius Friesens. The following day after a lovely walk through Stanley Park with our host, I showed the lantern slides to his two young sons. We then had an adult service, which the oldest son attended.
     The night boat took me to Victoria where a series it meetings were held with the Fred Frazees, the Harry Beveridges, and Miss Lucy Potts and Mr. Frank Rose, of Bryn Athyn. Perhaps the highlight was the visit to Ladysmith, a town on Vancouver Island seventy miles north of Victoria, to see the William Harms, who had moved there from Renata, B C. The Frazees, Miss Potts and I set out after much driving through some of the most beautiful scenery in the world, reaching the Harms farm about suppertime. They were delighted to welcome us. A number of the neighbors' children attended the service in the evening. We all spent the night at the Harms, leaving next morning after breakfast feeling well repaid for the effort of our journey.
     It was the next day that Frank Rose joined us, adding joy to our meetings by his unbounded, youthful enthusiasm for the things of the church. All too soon the time came to leave these warmhearted New Church friends. I took the night boat for Vancouver, arriving there at 6.00 a.m. in time to run out to the Becks for breakfast and an early morning service.
     The train for Kamloops left at 10.30 a.m., and it was an all-day trip through the most beautiful Rocky Mountain scenery, the Canadian Pacific Railway following the very interesting Frazier River valley. George and Sadie Owen met me at the station, and we got to their house in time to show some lanternslides. Everything proceeded as usual in Kamloops, including two visits to Mr. A G. McDonald. There was one exception. My hostess had agreed to be co-hostess at a wedding on August 5th, one of the days that I chanced to be there. It was therefore necessary that I find some sort of entertainment for that evening. The movie fact was playing was of the kind that was out of the question. So, violin in hand, I determined to find some one who would play my accompaniments. A piano teacher directed one to a young couple around the corner. They were evidently living with the wife's father, and when I stated my errand he gave me a hearty welcome. The father introduced me to his daughter, who said she would be willing to play my accompaniments. After we had played a few pieces her husband came out and she introduced me to him. As an afterthought she said to him, "I forgot to tell you, Mr. Alders is a minister." "Are you a minister?" was his reply. "That's what I want to be. What church do you belong to?"
     Before long we were deep in a theological discussion. The young man showed a rare gift in understanding the fundamental doctrines of the New Church as they were presented to him. We had some more music, and then some more theological talk. Finally he asked me if I would read a chapter from the Word for them. He produced three Bibles, and they followed as I read the fourteenth chapter of the Gospel of John. We then went down to the village for some refreshments. All the way down, during the refreshments, and again as they escorted me to my bus. We kept up an animated discussion. His last words as we parted were: "Well, I haven't found any holes in Swedenborg yet!"

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     The following evening I boarded the train for Revelstoke, and from there went by train to the head of Arrow Lake, where the journey to Renata is continued on the Steamer "Minto." The boat trip is always a pleasant part of the journey, but this year it was made even more enjoyable by a concert, which Captain Thompson staged in the pilothouse. He had discovered that there were two teachers and a businesswoman who could sing three-part harmony beautifully, and he remembered my violin from last year. So he invited the four of us up into the pilothouse, where we had a very enjoyable session of music.
     When the "Minto" docked at Renata, there were several of the New Church people there to greet me. It was a joy to meet them again and to be entertained in the hospitable home of Mr. and Mrs. Henry Funk. The work here proceeded very much along the same lines as last year, with Sunday School at four, and adult service at eight. We missed the Harms family, who had moved to Ladysmith, but Henry Friesen had returned home from the war, and, together with his wife, was an addition to our meetings. Again our music was greatly enhanced by the splendid violin playing of Jake Friesen. As yet no regular Sunday School has been established here; it is the greatest need at the present time. But in a number of homes the work sent by Theta Alpha has been faithfully followed, with results, which are encouraging.
     While I was in Renata, I had the pleasure of climbing one of their mountains and viewing a beautiful gorge into which poured a crystal waterfall. On another occasion I rode to the top of a mountain in a lumber truck, watched the loggers load the truck and then descended the mountain with a seven-ton load of logs. It was quite an experience, weaving around the hairpin turns, which, I can assure you, had no guardrails to protect them.
     The climax of the meetings here was the Sunday service, which was held at the home of the Widow Harms. She has a commodious house with a large sitting room, with an ideal vestry in the form of an adjoining bedroom. All of the folk were present at the service, which concluded with the administration of the Holy Supper. A very happy sphere prevailed, which carried over to the banquet, which Mrs. Harms had prepared for all who came.
     On Monday morning I had a final session with the children, not as many in number this year, but earnest in their attention. One of the children, Leonard Funk, was going with me to my last port of call. We said fond farewells to everyone, and then boarded the "Minto" about noon, bound for Robson West at the southern end of the lake.
     The last place where I stopped for services was Creston, B. C., about a five-hour train ride from the end of Arrow Lake. Arriving shortly after ten o'clock, I was fortunate in being able to secure a room at the best hotel in town. The following morning, I went out by taxi to the home of Mr. and Mrs. Henry Toews (pronuounced Taves), about seven miles outside of the town. They live on a farm, which is devoted to the raising of strawberries and other small fruit. This is the family of the girl who asked me on the "S. S. Mioto" last year if I would teach her how to start a Sunday School.

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The family consists of father and mother, a married daughter, Ruby, Viola 19, Bert 14, and Ronny 8. Unfortunately Mr. Toews was supervising some roadwork and was not at home. The rest of the family made me very welcome, and when I told them of the lanternslides, they invited several of their neighbors to come in and enjoy them with them. Before dinner I read the mother and daughter a sermon, and also the published account of my last year's trip. We had a short service of worship, and literally I spent the rest of the afternoon showing them all my slides. They were warm and enthusiastic in their appreciation. It was nearly 7.30 when I finished and them, after a farewell meal, I had to go for my train.
The work of the summer was over, and it leaves me with the impression that there is a growing desire to read the Writings, and that the systematic work of Theta Alpha, if continued with the same zeal, is destined to nurture the real growth of the church. And now the Bishop has appointed the Rev. F. E. Gyllenhaal as Pastor-in-Charge of the General Church Religious Education Program.
The rest of the trip home can be simply told. The night train took me from Creston to Lethbridge, Alberta, from whence I flew to Toronto, and thence by train home. I enjoyed this trip even more than the one the summer before
MOTHER IN THE HOME 1946

MOTHER IN THE HOME 1946

     (This paper was read at a meeting in Glenview some years ago, and has been sent to us by the Rev Gilbert H. Smith, who does not know who wrote it. Can any reader inform us?-EDITORS.)

     With a great deal of trepidation I undertake this subject. The teaching of the New Church concerning the relations between man and wife, and concerning the nature of each is very full. In making deductions, one is liable to present things in a light far less perfect than he receives when reading the Writings by himself.
     In the Heavenly Doctrine we find much on the subject of woman. In the work on Conjugial Love, no. 56, one who was in the Temple of Wisdom said "nothing was created more perfect than a woman of a beautiful countenance and graceful manners, to the end that men may give thanks to the Lord for this munificence, and may repay it by the reception of wisdom from Him."
     The very word "mother" implies a relation to children. "Wife" implies a relation to the husband. We shall speak more particularly of the relation of a mother to her children.

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     The functions of a mother in the home are as different from those of a father as the lungs (lifter from the heart. The difference between a daughter and a mother is compared to that between a ruby and a diamond As a man is wisdom, so a wife is the life of that wisdom And as man is the primary receptacle of wisdom from the Lord, So the wife should he the life of that wisdom.
     We have already referred to the father-love as being like the lungs or breath, and the mother-love like the heart. The mother in the house should be the heart of the home. What does this mean, if not that she should inspire affection for the things of wisdom? Hers should be a more direct appeal to the will of the children than that of which the father is capable. His is more to the understanding.
     As the father may lead his children to good especially by means of truth, so the mother can do the same by means of the affection of truth. It is for this reason that a mother signifies the church, because the church is according to the affection of truth.
     The appeal to the will is always by means of things more or less external. By external things the will is most easily moved. Hence arises the appearance that a mother's work in the home is more external, and that her duties are more so; but in reality the external things are only the means to the performance of the internal uses.
     As is well known, the mother-functions, as they appear externally, are chiefly concerned with the health, clothing, and nutrition of the body. The mother provides for the clothing and feeding and other creature comforts, but in reality her spiritual function is to do the uses, which these duties correspond to and represent-to clothe, feed, and comfort the spirit.
     In speaking of the father in the home, the point is made that his spiritual or internal uses correspond to the supplying of the means of livelihood, which is to provide the things of rational wisdom from the Lord, and apply them to the spiritual needs of the family. In the same way the mother-functions-receiving and making use of the means of livelihood-correspond to her spiritual functions of receiving and adapting to the needs of the family the things of the church, or the things of interior wisdom. Hence it is said in the Writings that the mother represents the affection of truth, and also that the mother signifies saving faith in the Lord.

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     From these teachings it would seem that a mother's interior use in the home is to inspire affection for truth in the children; for it is only thus that faith becomes saving faith, and only thus that truth is of value,-when there is affection for it.
     The mother can inspire love for the things of the church by objective teaching; for, as was said, this affects the will more directly. Thus for illustration: A husband can teach and infuse the reasons for an orderly life, but a mother can inspire the love of it. A husband can furnish the truths of morality; butt a mother can inspire a love of it. A father, if he will, can most effectively teach the truths of piety, and show the advantages of going to church and studying the things of spiritual life, but a mother can inspire the desire to do so, and help to provide the opportunity for it. A father can see the beauty and the blessing of a house full of children, as well as the things that conduce to their proper care and education; but a mother can supply the love of these things by being herself a mother from spiritual love, and as it were demonstrating that wise care. In a word, the father can take the initiative in teaching the things of wisdom in life, but the mother can instill those rational things with the love of what wisdom teaches.
     It seems to be true that a mother cats teach most effectively by objective things and by example. But in saying this we hope no one will interpret it to mean that it is not so necessary for a father to teach by example. There are things in which a father's example is most effective, namely, in his devotion to the things of rational wisdom, his devotion to business, and to the things that elevate the mind, his devotion to the sturdy of truth and justice, especially in those day's when sons-in younger day's perhaps, but happily if it be until they are grown, and after-wish that they might become the kind of man their father is.
     All that we mean to show is that fathers, as well as children, learns best many things of which the mother's life is an example and a demonstration. They would have no spiritual love of infants and children, were it not insinuated from mothers who have that love and demonstrate it ha their lives. We know that husbands would have nothing of conjugial love, although they may understand all the laws and provisions of it, were not the love of those laws given them through their wives, when their wives are an embodiment of it.
     It is said in A. C. 3304 that good is connate with man, but not truth.

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This good lies both in the paternal and in the maternal heredity. But it is said that this good must be united to truth, and that this cannot be done when the lowest natural is vitiated by what is hereditary from the mother, nor until this vitiation has been driven away. Since it is the lowest natural, and must be purified, it would seem that this purification is the especial function of the mother; and this leads us to the thought that the way to this end is that the mother should do her best to maintain external order in the home, and to instill a love for that order. This does not mean an insistence that everything be neat and clean, and everything always in its place, but that the external life of the family should he regulated as far as possible according to order, and that external and bodily uses should not crowd out the interior and spiritual uses.
     We are taught that men, because they are away from home much of the time, dwell more constantly in the externals of the mind. Consequently, when they return home, they come into a more interior state; and in order that they may gain refreshment of mind then, they need to have their constant anxieties brushed aside by the pleasant things of the home-life and the harmony of external order.
     On the other hand, mothers, who are more constantly at home, are more constantly in an internal state; but their attention to the details of orderly home life furnish them a means of descent into a more external state. Therefore, if it is not too constant, the care of the home doles of an external nature is a blessing to them.
     A mother has the love of moral virtues similar to those of men. By the work of her hands, and the display of these virtues which are of the will, she can do the most to move the will of others in the house, both of the child and the husband, and so give them the love of the things which wisdom teaches. She has no need to cultivate the love of good: she has it already; she only needs to attach her love to the principles of Divine Truth, that the disorders of the lowest natural may be removed.
     A mothers chief appeal is to the will: and this she can make in wars that are unknown to the man and to herself alike, being the most perfect of all the Lord's creations. But in order to further her uses in the home, wisdom on the part of the husband is necessary; for she becomes more and more a wife as the husband becomes more and more a husband.

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PUBLISHERS OF POTTS' CONCORDANCE 1946

PUBLISHERS OF POTTS' CONCORDANCE Mrs. FREDA G. GRIFFITH 1946

Editor of NEW CHURCH LIFE:
     I have read with great interest the address on "Our Relationship with Other Organizations of the New Church" published in your September, 1946, issue, page 441. I heartily agree with the view there expressed that cooperation and friendship between the General Church and other organizations can be attained without any loss of freedom.
     For the sake of accuracy, may I point out that the Concordance referred to in the address was published by the Swedenborg Society from 1888 to 1902, and not by the General Conference, as there stated. This Society is at present the only body in Great Britain, which publishes and prints the Writings of Swedenborg.
     As a publishing body, and as a learned society concerned with the preservation of its Library and Archives, we enjoy cordial relations with members of both the General Church and the Conference. Indeed, for the best performance of its particular use, the Society needs the cooperation of all New Church scholars, regardless of the organization to which they belong. At the present time, the Academy is closely associated with the production of a new Latin edition of the Arcana Coelestia, undertaken by the Society in 1942,-a venture which also has the financial support of the Swedenborg Foundation, New York.
     Such cooperation between those who unite in Worshipping the Lord Jesus Christ as the one God of heaven and earth can surely only lead to good, and must be a source of strength, not of weakness, to all organizations of the New Church.
     MRS. FREDA G. GRIFFITH,
          Honorary Secretary, Swedenborg Society.

London, September 27, 1946.

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DIRECTORY 1946

     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. A. Wynne Acton, Elmo C. Acton, Karl R. Alden, Gustaf Baeckstrom, W. B. Caldwell, C. E. Doering, Secretary, F. W. Elphick, F. E. Gyllenhaal, E. E. Iungerich, Hugo Lj. Odhner; Right Rev. Willard D. Pendleton; Rev. Gilbert H. Smith.

     The General Church of the New Jerusalem"
     (Incorporated.)

Bishop George de Charms, President.
Mr. Edward H Davis, Secretary.
Mr. Hubert Hyatt, Treasurer.

     EXECUTIVE COMMITTEE.

Bishop George de Charms Messrs. Daric E. Acton, Kesniel C. Acton, Reginald S. Anderson, Griffith Asplundh, Edwin T. Asplundh, Lester Asplundh, Edward C. Bostock, C. Raynor Brown, Geffrey S. Childs, Randolph W. Childs, Edward H. Davis, George K. Fiske, Richard R. Gladish, Theodore H. Glenn, Hubert Hyatt, Marlin W. Heilman, Alexander P. Lindsay, Harold P. McQueen, Donald Merrell, Hubert Nelson, Philip C. Pendleton, Harold F. Pitcairn, Raymond Pitcairn, Colley Pryke, Arthur Synnestvedt, Norman Synnestvedt, Harry C. Walter.
     Honorary Members: Mr. Charles G. Merrill, Mr. Rudolph Roschman, and Mr. Paul Synnestvedt.

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     The Clergy.

     Bishops.

DE CHARMS, GEORGE. Ordained June 28, 1914; 3d 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 3d Degree January 10, 1897; 3d Decree April 5, 1936. Pastor of the Society in Washington, D. C. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa.
PENDLETON, WILLARD DANDRIDGE. Ordained June 15, 1933; 3d Degree, September 12, 1934; 3d Degree, June 19, 1946. Executive Vice President, Academy of the New Church. Professor of Theology, English and Education, Academy of the New Church, Bryn Athyn, Pa.

     Pastors.

ACTON, A WYNNE. Ordained June 19, 1932; 3d Degree, March 25, 1934. Pastor of the Olivet Church, Toronto, Ontario, Canada. Visiting Pastor of the Montreal Circle Address: 2 Elm Grove Ave., Toronto 3, Canada.
ACTON, ELMO CARMEN. Ordained June 14, 1925; 3d Degree, August 5, 1928. Pastor of the Immanuel Church, Glenview, Illinois. Address: 12 Park Drive, Glenview, Illinois.
ALDEN, KARL RICHARDSON. Ordained June 19, 1917; 2nd Degree, October 12, 1919. Visiting Pastor to the Canadian Northwest. Principal of the Boys' Academy, Academy of the New Church, Bryn Athyn, Pa.
BAECKSTROM, GUSTAF. Ordained June 6, 1915; 3d Degree, June 27, 1920. Pastor of the Society in Stockholm, Sweden. Address: Svedjevagen 20, Appelvikin, Stockholm, Sweden.
BOYESEN, BJORN ADOLPH HILDEMAR. Ordained June 19, 1939; 3d Degree March 30, 1941. Pastor of the Pittsburgh Society. Address: 299 Le Roi Road, Pittsburgh 8, Pa.
BRICKMAN, WALTER EDWARD. Ordained, 1st and 3d Degrees, January 7, 1900. Address: 818 Indiana Avenue, Weslaco, Texas.
CALDWELL, WILLIAM BEEBE. Ordained October 19, 1902; 3d 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; 3d Degree October 25, 1942. Pastor of Sharon Church, Chicago, Ill. Visiting Pastor to the Western United States. Address: 5320 Wayne Avenue, Chicago 40, Ill.
CRONLUND, EMIL ROBERT. Ordained December 31, 1802; 3d Degree May 18, 1902. Address: Bryn Athyn, Pa.
DOERING, CHARLES EMIL. Ordained June 7, 1896; 3d Degree, January 29, 1899. Dean of Faculties, Academy of the New Church, Bryn Athyn, Pa.

609

ELPHICK, FREDERICK WILLIAM. Ordained February 7, 1926; 3d Degree, June 19, 1926. Superintendent of the South African Mission Address: 135 Musgrave Road, Durban, Natal, South Africa.
GILL, ALAN. Ordained June 14, 1925 3d Degree, June 19, 1926. Pastor of the Colchester Society Address. 9 Ireton Road, Colchester, England.
GLADISH, VICTOR JEREMIAH. Ordained June 17, 1923; 2d Degree, August 5, 1928. Address: 7646 South Evans Ave., Chicago 19, Illinois.
GYLLENHAAL, FREDERICK EDMUND. Ordained June 23, 1907; 2d Degree, June 19, 1910. Pastor-in-Charge, General Church Religious Education Program, and Religious Instructor in the Bryn Athyn Elementary School.
HEINRICHS, HENRY. Ordained June 24, 1923; 2d Degree, February 5, 1925. Address: R. R. 5. Kitchener, Ontario, Canada.
HENDERSON, WILLIAM CAIRNS. Ordained June 10, 1934; 2d Degree, April 14, 19e5. Pastor of Carmel Church, Kitchener, Ontario, Canada. Address: 37 John Street East, Waterloo, Ontario, Canada.
IUNGERICH, ELDRED EDWARD. Ordained June 13, 1909; 3d Degree, May 26, 1911 Professor of Languages, Academy of the New Church. Address: Bryn Athyn, Pa.
LEONARDOS, HENRY. Ordained, 1st 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 1st and 2d Degrees, August 5, 1928. Pastor of the Rio de Janeiro Society. Address: 125 Rua Dezembargador Tsidro, Rie de Janeiro. Brazil.
ODHNER, HUGO LJUNGBERG. Ordained June 23, 1914; 2d Degree, June 24, 1917. Secretary of the General Church, Assistant Pastor of the Bryn Athyn Church. Professor, Academy of the New Church, Bryn Athyn, Pa.
ODHNER, ORMOND DE CHARMS. Ordained June 13, 1940: 2d Degree, October 11, 1942. Visiting Pastor, Chicago District and the Southern States. Address: 116 Park Drive, Glenview, Illinois.
PRYKE, MARTIN. Ordained June 19, 1940; 3d Degree, March 1, 1942. Pastor of Michael Church, London. Address. 136 Friern Road, East Dulwich, London. S. E. 22, 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: Gardner Boulevard, Barberton, Ohio
RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2d Degree October 13, 1940. Pastor of the Advent Church, Philadelphia, Pa., and Visiting Past or of the Arbutus, Maryland. Circle, the New York Society, and the Northern New Jersey Circle. Address: 127 Elm Ave., Philadelphia 11, Pa.
ROGERS, NORBERT HENRY. Ordained June 19, 1933; 3d Degree, October 13, 1940. Pastor of the Durban Society. Address: 129 Musgrave Road, Durban, Natal, South Africa.
SANDSTROM, ERIK. Ordained June 10, 1934; 3d Degree, August 4, 1935. Assistant to the Pastor of the Stockholm Society, and Visiting Pastor of the Jonkoping Circle. Address: Levertinsgatan 5, Stockholm, Sweden.

610

SMITH, GILBERT HAVEN. Ordained June 25, 1911; 3d Degree, June 19, 1913. Address: South Shaftsbury, R. F. D. 1. Vermont.
STARKEY, GEORGE GODDARD. Ordained June 3, 1894; 2d Degree, October 19, 1902. Address: 2737 Glenview Road, Glenview, Illinois.
WHITEHEAD, WILLIAM. Ordained June 19, 1922; 3d 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.

     Authorized Candidates.

SIMONS, DAVID RESTYN. Authorized, September 13, 1946. Address: Bryn Athyn, Pa.
STROH, KENNETH OLIVER. Authorized, June 30, 1946. Address: Bryn Athyn, Pa.

     Authorized Leaders.

FRANCIS, EMANUEL. Authorized, August 31, 1946. Address: Emmastraat 26. Rijswijk, Z-H, Holland.
HELDON, LINTHMAN. Authorized, July 1, 1946. Address: 13 Alexander Street, Penshurst, N. S. W. Australia.
LUCAS, LOUIS. Authorized, August 30, 1946. Address: 173 rue de Paris, Montreuil s/Bois Seine, France.

     British Guiana Mission.

     Pastor.

ALGERNON, HENRY. Ordained, 1st and 3d Degrees, September 1, 1940. Pastor of the General Church Missions 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.

611

     Mosuto.

MOTSIL, 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 Hambrook 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, Dannhauser, 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.
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, 1935. Minister of 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 be 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.

612

Church News 1946

Church News Various 1946

     THE HAGUE, HOLLAND.

     Visit of Bishop de Charms.-It was August 12th, and I still had an hour to wait at home before going to the station, where I was to meet our Bishop again after five long years of the occupation of our country by an enemy who had trodden under foot all the laws of humanity. With great excitement I was waiting for the moment of this glad meeting.
     Then the phone rings, unexpected! An unknown voice says: "An Englishman wants to speak to you." And lo, the Bishop himself tells me that he has already arrived; it was an hour before the time that had been stated. As quickly as possible I started off, and in less than a quarter of an hour I was so glad to see the Bishop in the restaurant of the station, where I could salute him cordially. So began this episcopal visit that was so important and so useful to our society.
     By the following day the first meeting was arranged, and gave the Bishop the occasion for an enthralling explanation of the internal meaning of the Tabernacle, showing it with all its appurtenances in a miniature model. This interesting talk gave to the twelve attending listeners who were present a clear image of the spiritual significance of all these representatives of holy things. A useful and pleasant day closed with a dinner in Hotel Kuijs Witenburg, affording the opportunity for interesting talk in the family circle.
     It was a happy coincidence that, just at the time when the Bishop humored us with his presence in our midst, the Rev. F. W. Elphick, of Durban, South Africa, also visited the Hague. It was eighteen years since his last visit to this city. We welcomed him right cordially in the Francis home, where we had a very interesting conversation with him, exchanging our thoughts mutually in regard to the experiences of our societies in Africa and Holland during the war; and we also talked of many important religious subjects.

     Now our young people must also be offered the unique opportunity to meet the Bishop socially. It was therefor arranged that Henry Buithuis and his two sisters, with the fiance of one of the sisters should go sightseeing with the Bishop to Seheveningen. There he saw the Palace of Peace, built through the generosity of the American philanthropist Andrew Carnegie. At the fishing port of Scheveningen he saw the little fishing boats, with the fishermen and the women in their picturesque dresses, all of which has been immortalized in the famous pictures of a Mesdag.
     There the sight-seers viewed the damaged "boulevard" and the great Bath-Hotels; the beach which less than a year ago, was full of bunkers, and closed with a beton-wall four meters high and four meters thick, as a part of the famous Atlantic Wall. When the Bishop was walking there, however, nothing remained of this aftermath of war; it had already been removed, and the place had been restored as far as possible in a very short time and with the greatest energy.
     At the conclusion of this sight-seeing tour, the Bulthuis family had the pleasure of entertaining the Bishop at dinner in their home.

613

     The next day we met him at Wassenaar, the most preferred dwelling place of the well to do, as being one of the most beautiful of the surrounding villages of The Hague. It was here, therefore, that the Reichs Commissar Seyss-Inquart, our horror, chose to build his residence in the form of a formidable fortress, by which our country had to pay sixty millions of guilders. We had Tea at the Castle of Wassenaar, an old aristocratic home, now a hotel. Mr. Hes was the good guide of this trip. And Mrs. Hes, having had the honor to invite the Bishop to dinner, this beautiful day closed with a pleasant evening in the home of this family.
     The turn came for Mrs. Keuls, formerly Miss Lambertine P. Francis. She was so happy to have the opportunity to go on an interesting trip to Delft with the Bishop. Delft is a famous town in the history of the Netherlands, with its remembrances of the Prince of Orange, of Hugo Grotius, and of Antony von Leeuwenhoek, these three being known, respectively, as "The Father of Fatherlands," "The Father of International Law" (Libre Marum), and "The Father of the Microscope." And, last but not least, they visited Haag-Poort, the place where the Lord appeared to Swedenborg in Person-The Keuls dined with the Bishop in a pleasant restaurant where a band played lively music.
     After these busy days the crowning event took place. It was Sunday, August the 18th, with a service of worship to which the society had looked forward for so long a time. A service celebrated by the Bishop himself now became a reality. The rooms of the Francis home were arranged for an attendance of twenty-four persons; the altar with candles; the Bible at the east; a table upon which were the elements of the Holy Supper; the baptismal font; chairs in rows, cushions in front.
     All arose as the Bishop advanced to the altar for the solemn moment of the opening of the Word A prayer by the Bishop was followed by the saying of the Lord's Prayer by all. The two lessons in the Dutch language were read by Mr. Francis, who assisted in the service. And then, with great attention the worshippers listened to the impressive sermon of deep wisdom, which brought a moving sphere. The service culminated with the baptism of Mr. Hes and with the administration of the Sacrament of the Holy Supper partaken by thirteen person in an atmosphere of serenity. This rarity,-a true service under the guidance of our Bishop,-left a deep impression with those who attended it.
     The young people restored the rooms to their original arrangement, and there was a pleasant mingling together of the members of the society with animated conversation. Sweets, coffee and other refreshments contributed to the brotherly sphere. All then assembled around the dinner table at Hotel Kuijs Witsenburg. After dessert had been served Mr. Francis spoke, summing up the events of the last five years of occupation and their influence upon the society and upon our country, and expressing thanks to the Bishop for his valued presence in the midst of The Hague Society and also gratitude for the many proofs of the interest in our welfare shown by the fellow members in the Church in America and England. With gladness he also welcomed Mr. Elphick, asking to be remembered to the brothers in South Africa, to whom he directed the cordial salute of the Hague Society. In closing his remarks, he said: "Finally, dear Bishop, as it is a sadness to look forward to the moment of your departure from us, so it is a joy to look forward to the day that you will come again.
     The Bishop replied to this speech with hearty words of encouragement for us all, to foster the love of the church in our hearts, and to do everything possible for the welfare of our society. Mr. Elphick also spoke friendly words, and the congregation lingered and were loath to leave a meeting which has left an unforgettable impression with those who were privileged to enjoy it.

614

     And we still recall the events of that week-the visit to the art gallery, "Mauritehuis," when we stood in contemplation before the "Anatomic Lesson" of Rembrandt, the "Potter's Bull," the famous "Vermeer's," the Ferdinand Bol's, and so on,-all pictures of the antique Dutch School. In spirit we are still walking before the statue of a Johan de Wit-the great statesman and guardian of William III of Orange, later King of England,-passing the Parliament Building once the Palace of the Stadhanders of Holland, along the "Ridderzaal," the historic scene of the first Peace Conference, a building of the early Middle Ages. This sojourn of the Bishop passed all too soon, as he departed on August 20th, and it has left us with a longing for him to come again.
     EMANULE FRANCIS
September 30, 1946

     LONDON, ENGLAND.

     Michael Church.

     The last report of events at Michael Church recorded a farewell to a pastor; and some few months were to elapse before a pastor again assumed charge of the Society. The interregnum was endured without any sign of flagging interest, and Mr. Stanley Wainscot, the Secretary may well feel satisfied that, with the coming of the Rev. Martin Pryke, the work of the society will develop without loss of any ground gained during the previous pastorate. This happy state of affairs is no doubt due in part to the very successful wishes of friends from overseas.
     At the time the Rev. and Mrs. Wynne Acton left these shores we were already looking forward with eager anticipation to the first British Assembly to be held since 1939, and we were aware that Bishop de Charms would almost certainly be present. Moreover, he would arrive early in July and we would have the advantage of meeting him orient more and benefiting from his wise counsels. We heard that the Revs. Gustaf Baeckstrom and Erik Sandstrom would also visit England on their way back to Sweden from the General Assembly at Bryn Athyn; and that there was a possibility that the Rev. F. W. Elphick would be able to spend some time amongst us. Every one of these hopes were realized.
     The Bishop arrived in England on, Saturday, July 6, and conducted the services at Michael Church on the following day. On Sunday, July 14, the Bishop again conducted the service and, after lunch in the schoolroom, he gave an address to the society, touching upon many matters of immediate importance consequent upon the changes in pastorate and the need for developing work among the isolated. After tea we heard a talk on the subject of "The Tabernacle." The interest was so well maintained that it was deemed necessary to remind the friends present that the Bishop had already had a very full day, and that further questions could not he accepted.
     The two following Sundays were notable, in that services were conducted by the two priests from Sweden. And a reception in their honor was held on Thursday, August 1st, when, in addition to the expected short addresses, we were delighted to hear songs from the "Swedish baritone." On this occasion also, Miss Irene Briscoe, who had recently returned from entertaining the Forces in India, gave a short violin recital.
     The Rev. F. W. Elphick also paid us visits and conducted our services after the British Assembly and prior to his return to South Africa.
     Thus it will be seen that the period of waiting for the coming of Mr. Pryke was not a dull, slow-moving time, relieved only by anticipation of the forthcoming start of a new pastorate, but it was indeed a period of lively interest. And if a record could be made of the miles traveled by the members of the congregation of Michael Church during this period, I think the overcrowded condition of London passenger transport should be partly explained.

615

     It should be remembered that ours is a scattered congregation, mostly living several miles from the church. A necessary development of this circumstance is the growth of the group idea: and two very successful local groups are flourishing at Finchley and Chadwell Heath. The Bishop, Rev. Erik Sandstrom, and Rev. F. W. Elphick visited these groups and gave talks to the members.
     It now appears certain that the pastor will have quite a lot of work in catering to the needs of these groups "in situ," in order to overcome the relative isolation imposed by the distance these places are from Michael Church. In fact, at Chadwell Heath a programme of classes has already been arranged, and the first and second classes have been held. It is thought that the usual Finchley monthly service and class are also to continue.
     To complete the record, mention should be made of the 19th of June celebration, which took place on Sunday, June 23rd, when the Rev. Martin Pryke came over from Colchester to conduct the service in the morning, and to deliver an appropriate address after lunch.

     The Pastorate.-September 1st was noteworthy as the opening of the new pastorate. This event was celebrated by holding a society luncheon after the morning service, followed by a reception. Our gratitude to our friends in America received practical demonstration in the way in which the repast was enjoyed. What a tribute to the skill of the catering committee, and to the generosity of the American friends, was the satisfaction found in providing a full lunch without the commonly applied description. "Bring your own!"
     Under the chairmanship of the Secretary, Mr. Wainscot, the society extended its welcome to the Rev. Martin Pryke. Short speeches were made on behalf of all the varied sections of society life, and it was noteworthy that the speakers included contributions from among the oldest members, as well as from one of the most recent, Miss Helene Howard, who concluded her remarks with lines she wrote for the occasion:

Let us always strive together
In the work that lies ahead;
'Tis not time, 'tis not the labor
Nor belief we grudge our cause.
We'll not falter on the journey,
Tho' shades of thought diverse we hold.
Contributing all, to one great purpose.
These shew forth our active spirit
We've the motive as our bidder.
And our trust is in the Lord.

     What pastor could resist so unanimous a promise of support? Mr. Pryke certainly could not; and in reply he spoke of the work which it was hoped would be accomplished in the days ahead, and of the way in which he proposed to examine the various developments of the uses of the society.
     PERCY DAWSON.

     WYOMING, OHIO.

     October 18, 1946.-In spite of the absence of news reports from the pages of New CHURCH LIFE the Wyoming Circle is still functioning; and while the number of the group who actually reside in Wyoming has dwindled to four adults and two children, the Circle has widened until it includes members within a radius of 100 miles who are rather regular in their attendance at monthly services and classes.
     From the standpoint of the New Church, the following places are all suburbs of Wyoming: Louisville, Kentucky; New Albany, Indiana; Springfield, Urbana, London and Glendale, Ohio. With the increase of members living in or near Urbana, we have made an adjustment of our schedule of meetings with Mr. Reuter, providing for alternate services, one month at Urbana the next at Wyoming. Arrangements have been made at local restaurants to provide Sunday dinner for the entire group at a price that is as reasonable as can be expected under present conditions.

616

     During the war, Wyoming, which is about ten miles from the center of Cincinnati became a stopping-off place for many of our New Church friends in the armed services who were passing through or who were stationed in nearby camps and colleges. If the list of all who have been here were printed, it would look something like the Honor Roll of New Church men and women in the services. Needless to say, their visits were most welcome, and their presence added much to the worship and social life of our little group.
     Because of the great number of visitors, and a memory that is not too reliable, we shall not attempt to name all of those who have added to our pleasure by spending a little time with us. But we should like to make special mention of a few who, in spite of the pressure of business, were able to find an hour or two for a visit, even though they were unable to join us in worship or doctrinal class.
     Lee Smith, of Pittsburgh, managed to take a little time off from a very full week of work in Cincinnati to visit the "Wyoming Cathedral." An accurate report of his visit appears in a recent issue on the SONS OF THE ACADEMY BULLETIN. George Woodard was in town for a few hours on a business trip, but was also able to suspend operations of the Westinghouse Company long enough to give us an hour or so to get some of the many problems on the church straightened out. Ralph McClarren and Donald Coffin had only a few minutes between trains, but they did take the time no give us a ring on the telephone which we appreciated very much. All of these contacts mean a great deal to those of us who are isolated from regular New Church associations.
     We would like to take this opportunity to extend once again a most cordial invitation to all of our friends who may be in or near Cincinnati to drop in for a visit. Services of some sort or other are held every Sunday at eleven o'clock, and we can always provide a bed and a meal or two for any New Church visitor.
     We have had a particularly interesting series on classes during the past year, based upon questions raised by the members of the group, many of them originating in conversations with Old Church friends. These discussions are particularly appropriate for a Sunday evening class, and we have found them more stimulating than a formal, prepared lecture. Even in the case of prepared classes, we have done away with formality to a large extent to allow free discussion of any point that may be raised.
     On the Sundays between the monthly visits of the Rev. Norman Reuter, we have been using material mailed from Glenview, adapting it somewhat to the state of those present. Instead of reading a sermon, it is customary to give an extemporaneous talk on the subject of the sermon, and this seems to hold the interest of the children and younger members to a greater extent than does the reading of the sermons as written. Recently we have used Bishop de Charms series on "The Distinctiveness of the New Church." This is well worth reading over from time to time, especially in a group where there are children approaching maturity.

     Episcopal Visit.-On the 15th of October. Seven members of the Wyoming Circle drove to Urbana, which is about eighty miles from Cincinnati, to meet with Bishop and Mrs. George de Charms. We decided to hold this meeting at Urbana, rather than at Wyoming, so that the members in Central Ohio would be able to attend.
     An excellent dinner, including real, honest-to-goodness roast beef, was served in the private dining room of an Urbana restaurant. In addition to the Bishop and Mrs. de Charms, those present at the dinner were: Rev. Norman Reuter; Miss Grayce Bush from Rushsylvania; Miss Ida Beath and her daughter Phyllis from London, Ohio; Miss Van Zandt from Columbus: Mrs. George Cowing of Wyoming: Mr. and Mrs. Leigh Latta from Glendale; Mrs. George Brown from Pittsburgh; Mr. F. F. Merrell from Springfield, Ohio: Mr. and Mrs. Robert Barnitz and their daughter Barbara, of Urbana; and Mr. and Mrs. Donald Merrell and their daughter Doris, from Wyoming.

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     After dinner, Bishop de Charms addressed us and drew our attention to the fact that our Church is not a convention of independent societies, but an organization composed of individual members, and that membership in a local society does not involve membership in the General Church. To establish a closer bond between members of the General Church, and to provide a means of participation in the uses of the Church by every member, General and District Assemblies have been held from time to time. Now that wartime restrictions have eased a little, it is desirable that we make every effort to establish regular district assemblies. The hope was expressed that committees would be appointed and definite plans drawn up for district assemblies to be held next Fall.
     This idea was reeds id with enthusiasm by the group. Afterward we returned to the home of Mr. and Mrs. Barnitz for further discussion. And there we viewed a number of beautiful colored photographs of the Bryn Athyn Cathedral and of Bryn Athyn scenes and people.
     One of the results of this meeting was a distinct twinge of conscience, which finally led to the writing of these notes.
     DONALD MERRILL.

     KITCHENER ONTARIO.

     Local Assembly.-Once again we have had the pleasure of a visit from Bishop Acton, who was with us from October 3d to 8th. We enjoyed the meetings, the visitors and fine social life that comprise a successful assembly. And to these ingredients we were able to add ideal weather which made the results everything we could hope for.
     First Session. On Friday evening, October 4, Bishop Acton delivered his episcopal address on the subject of True Repentance. A very profound sphere was created by his inspiring words, and it seemed fitting that no discussion followed.
     Sunday Service. Assisted by our pastor, Bishop Acton conducted the morning service and administered the sacrament of baptism for Laurence Edward Cranch, infant son of Mr. and Mrs. Edward Cranch, of Bryn Athyn. The Bishop's sermon was on the text, "Greater love hath no man than this, that a man lay down his life for his friends" (John 15: 13) and gave us a new conception of these words.
     Second Session. On Sunday evening we had the pleasure of hearing an address on the subject of "Dreams" by the Rev. A. Wynne Acton of Toronto. The estimated attendance at each of the two sessions was 90, and at the morning service was 144.
     The Society Banquet on Monday evening was a very delightful affair. After a delicious meal, served in a beautiful setting of harvest time, Mr. Harold Kuhl as toastmaster presided over the serving of the spiritual food of the evening. Toasts were proposed to "The Church," "The Church in Canada," "Our Young People," and to "Bishop Acton." These were offered by the Messrs. George Schnarr, Alfred Hasen, Robert Knechtel and Dr. Robert Schnarr, respectively. The responses were by the Rev. W. Cairns Henderson, the Rev. A. Wynne Acton, Mr. Leonard Hill, and Bishop Acton. Mr. Henderson spoke on the three uses of the General Church,-Evangelization, Education and Worship.
     Appropriate songs were sung as toasts, and the speaking program was followed by dancing and cards, and there was in violin solo by Miss Eleanor Stroh and a song by Mr. Fred Schnarr. The attendance was 105.
     Other Meetings. On Friday, Bishop Acton addressed the women at the church on the subject of "The Beginnings of the New Church." On Saturday evening, at the home of Mr. George Schnarr, he spoke to the men on the subject of "The Brain," considered as a chemical organ and as an organ of the mind.

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On Tuesday evening he addressed the Philosophy Club at the home of Mr. Harold Kuhl, speaking on "The Origin of Life."
     One of the delightful social get-togethers of the week-end was an "open house" at the home of Dr. and Mrs. R. W. Schnarr on Sunday afternoon. We had an opportunity to view the newly renovated "Schnarr Apartments" and to visit with their occupants as well as their guests. Mr. and Mrs. Eliot Cranch, of Rochester, N. Y., and Mr. and Mrs. Edward Cranch and family, of Bryn Athyn. It was a really festive occasion following the baptism of young Laurence Edward, and he was on hand to greet everyone and to create the special sphere that only little babies can.
     Other visitors over the week-end were: Mrs. Wynne Acton, of Toronto; Mr. and Mrs. John Schnarr and young son, of London; Mrs. Alan MacDonald, of Goderich; Mr. and Mrs. Archie Scott and Mr. Bruce Scott; and Mr. Bill Evans, of Benton, Alberta, who plans to take up residence in Kitchener for the winter months. We enjoyed them, every one, and they helped to make our little assembly the huge success that we felt it was.
     MARY A. KNECHTEL.

     PITTSBURGH, PA.

     Our chronicle goes back, first, to the commencement exercises of our day school on June 12th, when Ruth Brown, Patricia Coffin, Lucy Jane Lindsay and Barry Smith left our halls to enter first-year high school. They read well written and well thought-out essays.
     There was a general exodus of our members to attend the General Assembly in Bryn Athyn. Shortly after our pastor Rev. Bjorn Boyesen, returned from the Assembly, we said good-bye to him as he left by air on a visit to Sweden and we were happy for him that he was able to pay his first visit to his homeland in nine years. In August, it was a pleasure to welcome him back, and to hear of his travels and the merits of flying across the ocean.
     In the pastor's absence, Mr. Kenneth Stroh, Authorized Candidate, conducted the Sunday Services in a very satisfactory manner, giving promise of a bright future in the ministry. He was a welcome guest in our homes, and we were pleased to become better acquainted with him. He has made a definite place for himself with the members of the society.
     Fall Season.-The day school was formally opened on September 9th with an enrollment of twenty-eight pupils. The Faculty consists of Mr. Boyesen, Miss Jennnie Gaskill, and Mrs. Bert Nemitz.
     The annual meeting of the Woman's Guild was held at the home of Mrs. Daniel Conn on September 17th. The following officers were elected: Mrs. John W. Frazier, president; Mrs. Leander P. Smith, secretary; Mrs. Charles H. Ebert, Jr., treasurer. The pastor is continuing his instruction on The Growth of the Mind, by Bishop George de Charms, to the Guild and to the local Sons of the Academy.
     Those students were are attending public high schools continue to meet with the pastor on Wednesday mornings for religious instruction. There is also a young people's' class which meets regularly every other week to study the Doctrine of Charity.
     The annual meeting of the society was held in the auditorium on October 4th. It was well attended, in spite of the power strike which is decidedly a black mark for Pittsburgh, dutifully "dimmed out."
     We were happy to have a visit from Mr. and Mrs. William R. Cooper, of Bryn Athyn. On Friday evening, October 11, Mr. Cooper delivered an illustrated lecture on the Bryn Athyn Cathedral, which gave us a more definite understanding of the edifice and the reasons for its construction. He also showed pictures of our Bryn Athyn friends. The same lecture was given to the school on Thursday afternoon, and was enthusiastically received.

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Mr. Boyesen initiated the new motion picture projector, which has been presented to the school, by showing the film he made in Sweden last summer. All this added up to instructive and delightful occasions.

     The Pittsburgh District Assembly opened on Friday evening October 18th, when Bishop de Charms addressed us on the subject of "Charity." It was timely and most useful address, and especially correlated with the young peoples' class which is studying the Doctrine of Charity.
     A Tea in honor of Mrs. de Charms was held on Saturday afternoon at the home or Mr. Alexander P. Lindsay. The occasion provided an opportunity for the ladies to visit with her, and to hear of the meetings and entertainments in the other districts which the Bishop and Mrs. de Charms had recently visited.
     In spite of shortages, strikes, and what have you, an excellent banquet was had in the auditorium on Saturday evening. Mr. Charles H. Ebert, Jr. was an able toastmaster, the speaker was Mr. M. Emerson Good, our treasurer, and his subject was "Support of the Church-The Broad Program." This paper was well presented, and gave a clear picture of each individual member's responsibility in this respect. We hope the paper will appear in print, as it is worthy of the thought and consideration of all. General discussion followed, and Bishop de Charms told us how he hopes the district assemblies can be organized in the future.
     On Sunday, Bishop de Charms gave the address in the Children's Service, and delivered the sermon at the adult service, His text being from Revelation 2: 7, "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God."
     In the evening, the members gathered inn the auditorium to hear the Bishop's account of his European travel, and experiences. This meeting closed the Assembly, which was a thoroughly useful and happy one. In addition to Bishop and Mrs. de Charms, we were happy to have Miss Celia Bellinger, of Bryn Athyn, with us.
     The Pittsburgh Chapter of Theta Alpha sponsored a Halloween party for the school on Thursday afternoon, October 31st. Gay and odd costumes made a colorful, happy and noisy time for the children
     We are pleased to welcome Mrs. Besse E. Smith as a member of the society. She is in charge of the singling practice for church music which precedes the doctrinal class on Friday evening. She is also giving a class in Music appreciation to all who wish to avail themselves of the opportunity.
     ELIZABETH R. DOERING.

     GLENVIEW, ILL.

     Chicago District Assembly.

     Forty-first Meeting.-The members of the Chicago District Assembly, or rather 210 of them, sat down to a delicious banquet (turkey with all the trimmings) in the Assembly Hall of the Immanuel Church on Friday evening, October 4th. The capacity of the hall and the kitchen was severely taxed, but the ability and willingness of the Glenview ladies were equal to the occasion.
     After the customary toasts had been offered, one in honor of Bishop and Mrs. George de Charms produced an ovation which must have convinced them of the affection and delight felt by everyone at their presence. The Bishop, in responding, told of his recent visit to England and the Continent, and commented upon the advantage-and disadvantage-of travel by air. Through its facilities, however, he felt that societies of the Church would be drawn closer together. Space, he said, is relative; spheres conjoin; but the ability to visit each other will increase the sphere.
     We were glad to hear about the friends in London and Colchester, and of the promising future that lies ahead of them.

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To our friends on the Continent we would say: "The Bishop has told us of your struggle to keep the church alive in your countries. Our heartfelt sympathy goes out to you. We are confident that the Lord will bless your efforts."
     On Saturday evening we gathered to hear the Episcopal Address which was on the subject of "True Charity." The Bishop told of the changing of the water into wine as a miracle that can happen in every man's life. The natural charity into which every man is born, and which is built upon early remains, is the basis of true charity, which is a gift from the Lord. Its essence is the love of spiritual truth. Man must endeavor to reform his life. Reformation is man's part, but it is the Lord alone who regenerates him. Doctrine does not make charity, but the endeavor to apply doctrine to the things of everyday life. When the love of truth has charity as an end, then, with the growth of spiritual understanding, charity itself will grow. The practice of reading the Writings with this in mind results in the growth of spiritual understanding. This alone builds the church with us.
     The church was filled on Sunday morning, every society and group in the Chicago area being represented. The Bishop administered the Sacrament of the Holy Supper, the Rev. Elmo Acton and Harold Cranch assisting. The sphere of the service was amplified by the Bishop's sermon on the subject of "The Resurrection."
     On Sunday evening we greatly enjoyed an illustrated lecture by Mr. William R. Cooper on The Bryn Athyn Cathedral. We were taken first around the building, examining the stone structure, the wrought metalwork and the glass of the windows. Then we entered and viewed the church itself, the council hall, and so on. The beautiful colored pictures, together with Mr. Cooper's description of the construction, were so complete that, although most of us had visited the Cathedral, we felt that we had never appreciated it fully. Certainly, future visitors from the district will enjoy visiting the Cathedral as never before.
     This was the concluding meeting of the Assembly, and we felt deeply grateful to all who had worked to make it a success. It is hoped that greater emphasis may be given to these Chicago District Assembles as time passes and that it may be possible in the future to devote more time to the meetings, and that through them the work of the several societies and circles may be coordinated, and the sphere of the assembly continue throughout the year. To this end, an Assembly Committee has been appointed by the Bishop. It can be sure of the cooperation of each and every group.
     SYDNEY E. LEE.

     CHICAGO, ILLINOIS.

     Sharon Church was well represented at the General Assembly in June by the attendance of about twenty-four members. On June 20th we held our last Wednesday supper of the season, with twenty-nine present. Mr. Cranch gave an account of the General Assembly.
     Our summer vacation begins after the service on July 28th, and during the greater part of the month of August our pastor was visiting members and groups in the Western States, an account of which is to be published, we understand.
     Although we did not meet again for services until September 15th, there was interesting and transforming action in the Sharon Church building. With a knockout here, and an extension there, the upstairs rear room was made into a large, sunny combination kitchen and dinning room, and slight alterations were made in other rooms. Thanks to the energy of Mr. Roy Poulsen, the old wall paper is off, and all the upstairs rooms are ready for redecoration.
     In the remodeling work, Mr. Cranch once more showed his unusual combination of artistic ability and practicality, the final result being more satisfactory because he was on hand to made timely suggestions.

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How Mr. and Mrs. Cranch kept their very pleasant dispositions unspoiled through all he weeks of turmoil we shall never know, but the same cheerfulness was always there to greet us. We only hope that the convenience afforded by the alterations will compensate them for the weeks of upheaval.
     The first Ladies Auxiliary meeting of the season was held at the home of Mrs. Roy Poulson, the officers being reelected for the ensuing year. After a pleasant business meeting, we adjourned to the dining room and enjoyed delicious refreshments.

     Episcopal Visit.-On September 30th the South Side group had a dinner at the home of Mr. and Mrs. Charles Lindrooth to meet Bishop de Charms, and it was an added pleasure to have Mrs. de Charms with us again and also Mr. and Mrs. William Cooper, of Bryn Athyn. They were also present at the first Wednesday supper on the North Side, held on October 3d, when the Bishop gave a very interesting talk on Church Government. Our members joined in the District Assembly in Glenview that followed.
     Owing to the building alterations, our Wednesday suppers and classes were not resumed until October 30th, when our pastor discussed the chief features of the work on the Divine Providence, which we took up last year. Next he will give a series on Ritual, to be followed by another work of the Writings. Other series of classes will be conducted by the Rev. Elmo Acton and the Rev. Ormond Odhner. Mr. Odhner will later give a series on the Christmas Story, as Mr. Cranch feels that a new presentation of this subject will be useful.
     Mr. Cranch has recently visited Bryn Athyn to discuss the work of the Religious Education Program with the Rev. F. E. Gyllenhaal, now Pastor-in-Charge of the Program. It would take a full article to do evens partial justice to the work, which Mr. Cranch has done in making this use inspirational and practical. As one who has had the privilege of helping him. I have had the opportunity to witness the pleasure with which children greet the illustrations he has made of the Scripture stories. It is a rare child who does not enjoy coloring pictures, and the simple, but artistic ones he has made are certainly the basis for the implanting of most valuable remains. This is only one part of the work, but it is a part that will be handed down for generations to come.
     VIOLITA WELLS.

     CHARTER DAY.

     It is sixty-nine years since the Charter was granted to the Academy in 1877. And it is twenty-nine nears since a formal celebration of the event was instituted by the Schools in 1917. Four years later, in 1921, a new feature was introduced with the procession to the Cathedral and worship there. Accounts of these early observances were given in NEW CHURCH LIFE, 1917, page 759, and 1921, page 714.
     You might think that, after all these years, the subject-matter of the programs would be much the same from year to year. But such is decidedly not the case. While the general features remain the same, each celebration has its own distinct flavor, color, quality, atmosphere, or what ever you care to call it. Each year the words spoken and the things done have an element of novelty and freshness; the coherent order and continued tradition yield a delightful variety within the ordered unity. And this year's celebration was no exception.
     On Friday morning, October 25th fine weather made possible the procession of the officials, schools and ex-students to the Church for the service, which always inaugurates the festivities. Here the Rev. W. Cairns Henderson delivered the Address in the course of which he spoke of the spirit in the other life who had been rendered every kind office by a celestial society, and who began to consider humbly how he could ever repay these kindnesses. (A. C. 318.)

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Connecting this with the Academy and her services to us and our children, Mr. Henderson spoke of the way in which we can, through enlightened love, repay the kind offices rendered to us by former generations of New Churchmen. [See the text of the Address on page 580.]
     After the service came the customary return to Benade Hall and the singing of church and school songs at the entrance.
     In the afternoon a nearly "total" victory was achieved by our excellent football team over Penn Charter School, 34-7. One Old Grad was heard to mutter "You don't think this could have been a planned set-up for Charter Day, do you?"
     For the reception and dance in the evening a very sedate orchestra prevented the youngsters from becoming too lively, and enabled the older folk to carry on conversation on the sidelines.
     The grand finale of these celebrations is always the Banquet. Our New Church Banquets bring superior delights to us and are social life at it's height, perhaps because externals and internals are so closely conjoined there. Beside the pleasure of consociating at table, there is present a mutual and charitable effort to communicate to each other the things of heaven; and there is the high use present in all minds and hearts,-the established of the New Church. Where all three of these elements are present, there results a life of society, which is superior to anything the world, has ever known.
     Preliminary to the banquet's programs, Mr. Otho Heilman announced that the number of tickets sold was 490, and that Mr. Leonard Gyllenhaal had won the award for making the closest "guestimate,"-a subscription to THE BRYN ATHYN POST.
     The toastmaster, Mr. Harold Pitcairn, then opened the program by calling for the singing of "Academia, Queenly, Peerless," at the conclusion of which a portrait of Bishop N. D. Pendleton painted by Mr. Winfred Hyatt, was unveiled and presented to the Academy by the Rt. Rev. and Mrs. Willard D. Pendleton. In response, Bishop de Charms said that this picture would help to bring alive the memory of Bishop N. D. Pendleton in the minds of the rising generation, and concluded with a tribute to the artistry on Mr. Hyatt.
     The theme of the evening, "Confidence in New Church Education," was then introduced by the toastmaster, and while none of the speakers mentioned the topic specifically their words breathed the idea that "confidence" means "with faith." For, though tempering enthusiasm with a sober realization of the danger surrounding even the physical existence of the Academy in the world, the speakers yet voiced their optimistic faith in the enduring aims of New Church education.
     Mr. Ralph McClarren, as a parent participating in its benefits, spoke appreciatively on the spiritual unity of the mind provided by the Writings, as contrasted with the lack of unifying purpose in modern education, which results in a failure to co-ordinate the vast masses of available information. He also told of how he was first impressed, and moved to investigate the New Church by the intellectual ability and expressiveness manifested in the Maskil's Symposium, a former organization of young men in Bryn Athyn devoted to the group-study and presentation of the Doctrines in terms of life.
     Mr. Richard R. Gladish, speaking as a teacher at the Academy, began his remarks by asking the question "What would we have done, if all the buildings of the Academy had been destroyed by bombing?" His answer was, that our general faith and spirit is such that we would immediately have begun rebuilding, first the theological school, then the elementary school, followed by the high school and college.
     Between these two speeches, a charming and witty song, entitled "The Academy Colors," with many added verses, was led by the voice of Miss Beatrice Childs, assisted by several others and chorused by the audience.

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     The toastmaster then announced that the Rt. Rev. Willard Pendleton had been elected Executive Vice President of the Academy that afternoon,-an announcement that was greeted with great applause as the new Vice President arose as the next speaker. Referring to the recent "Harvard Report," he characterized it as a brilliant piece of scholastic research, which, however could be of little value to the New Churchman or to the New Church educator. He pointed to the fact that the element of religion in education is nowhere treated of in the Report except for a single paragraph explaining its absence. The Report recommended an increased presentation of the humanities to students. But the speaker said that the cultivation of the humanities alone will not ensure a democratic civilization. He concluded with the idea that confidence in New Church education must be a confidence in Divine Revelation, and not in on men or institutions.
     In closing the program Bishop de Charms mentioned the fact that this confidence came first in the hearts and minds of New Churchmen, and was followed by the institutions. Confidence is needed, also, for other and future institutions and schools. The meeting closed with the blessing by the Bishop and the singing on "Our Glorious Church."
     MORLEY D. RICH.

     KITCHENER, ONTARIO.

     November 1, 1946.-A surprise dinner and housewarming were held at the home of the Rev. and Mrs. W. Cairns Henderson on September 5th. Almost the whole society was on hand for the happy occasion.
     Our day school opened for the new season on September 3d, with an enrollment of 20, which has since been increased by the attendance of Betty, Sandra and Maurice George Schnarr, children of Mr. and Mrs. Maurice Schnarr, who came from Simcoe on September 27th so reside temporarily with the Clarence Schnarrs. The teaching staff consists of Mr. Henderson, Miss Joan Kuhl, and Miss Audrey Stroh, who replaces Miss Nancy Stroh. Fourteen of our young people are attending the Academy in Bryn Athyn.
     On September 15th, Mr. and Mrs. Horace Day held a very lovely At Home for members and friends of the society on the occasion of their 25th wedding anniversary. A silver tray was presented to them with the good wishes of the society.
     Mrs. Joffre Schnarr was the third bride to be welcomed unto our midst this summer. Wynne who was married to Joffre in England in April, arrived here on September 6th, and we are glad to see her smiling face at so many of our gatherings.
     A delightful surprise shower was held at the Hills on September 3d for Betty and Leonard, in honor of their marriage on July 20th.
     Obituary.-Mr. John Hamm passed into the spiritual world on September 21st in his 78th near. Mr. Hamm was esteemed as a devout New Churchman by all who knew him, and his kindly presence and alert mind will be missed by his friends here. Our sincere sympathy is extended to his wife and family.
     MARY A. KNECHTEL.

     ASSEMBLY REPORT.

     Bound Volume.

     The official report of the Eighteenth General Assembly, as published in the August, September and October issues of New Church Life, is now available in a single bound and indexed volume at $2.00 postpaid.
     Address: Mr. H. Hyatt, Business Manager, Bryn Athyn, Pa.

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