SPIRIT OF CHARITY 1947

SPIRIT OF CHARITY GEORGE DE CHARMS 1947

Vol. LXVII
January, 1947
No. 1

New Church Life

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

The Spirit of Charity.
     An Address
          George de Charms     1
Duty to the Church Universal.
     A Sermon on Isaiah 60: 11, 12.
          Erik Sandstrom     11
Betrothal
     Hugo Lj. Odhner     19
Western States.
     Pastoral Visits
          Harold C. Cranch     26
Cathedral-Church of Bryn Athyn.
     A Poetic Tribute
          Wallace Winchell     36
Editorial Department.
     New Edition of "Topics from the Writings"     37
     The Word Explained-Volume VIII in Prospect     37
Swedenborg and a Doctor's Degree.
     A Communication          Marlin Pryke     38
Church News     39
Announcements.
     Baptisms, Marriages and Deaths     47
     Annual Councils-April 7-12, 1947     48

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Vol. LXVII
February, 1947
No. 2

Charity in Uses
     Hugo Lj. Odhner 49
The Altar of Witness.
     A Sermon on Joshua 22: 28
          George de Charms 58
Egypt.
     Letter to an Inquiring Student
          Felix Elphick     64
The Lord's Life an Example to Man
          F. E. Gyllenhaal     69
The New Church in Italy.
     Publication of the Writings
          Alfred Acton     74
Editorial Department.
     The Solar System a Man     76
     The Writings with a Capital "W."     82
In Memoriam.
     Mr. and Mrs. Emerson Good
          George de Charms     85
     Mrs. Henry Doering
          Alfred Acton     87
Church News     89
Announcements.
     Baptisms, Marriages and Deaths     95
     Annual Councils-April 7-12, 1947     95
     Census of Religious Bodies: 1946     96

March, 1947

The Circle of Life.
     A Sermon on Revelation 1: 8
          Morley D. Rich     97
The Spiritual Affection of Truth.
     A Sermon on Revelation 3: 3
          Martin Pryke     105
The Pythonics of Ancient Times
          Gilbert H. Smith     110
Visual Education Program.
     An Announcement
          William R. Cooper     117
A Letter from Norway
     Sigrid Heide     119
Editorial Department.
     Division of The Ten Commandments     121
     Answering a Christian's Question
          Arthur Clapham     129
Church News          134
Announcements.
     Baptisms, Marriages and Deaths     143
     Annual Council Meetings-Program     144

April, 1947

Resurrection
     A Sermon on John 20: 6, 7
          George de Charms     145
The Uses of the General Church
     Address at a Local Assembly
          W. Cairns Henderson     151
Rev. Dr. Eldred E. Iungerich
     Memorial Address
          Alfred Acton     157
     Photograph     161
Editorial Department
     The Divine Process     162
     The Writings and Trust in Them
          E. E. Iungerich     168
Annual Reports
     Secretary of the General Church
          Hugo Lj. Odhner     172
     Council of the Clergy
          W. Cairns Henderson     178
     Editor of "New Church Life"
          W. B. Caldwell     185
     Corporation of the General Church
          Edward H. Davis     186
Church News     187
Announcements
     Baptisms, Marriages and Deaths     191
     Annual Council Meetings-Program     192

Vol. LXVII
May, 1947
No. 5

The Seed Upon The Hard Way.
     A Sermon on Matthew 13. 4
          W. F. Pendleton     193
Truth From Good.
     Representation of the Apostle Peter
          Gilbert H. Smith     200
The Lord's Mercy With The Evil
     A. Wynne Acton     208
Editorial Department.
     Continuing Judgments     222
     A New Bibliography     229
     The Writings at the Universities     229
Church News     232
Announcements.
     Baptisms, Marriages and Deaths      240
     Academy Joint Meeting-June 7, 1947     240

Vol LXVII
June, 1947     No. 6

ANNUAL COUNCIL MEETINGS.

Council of the Clergy Sessions
     W. Cairns Henderson     241
Educational Council Sessions
     Morley D. Rich     243
The Stream of Providence,
     Address at Open Session of the Clergy
          A. Wynne Acton     246
Fiftieth Anniversary of the General Church.
     Banquet Celebration
          Morley D. Rich     257
     "A New Beginning." An Address
          C. E. Doering     259
     The Club House-Photograph          260
The Fascination and Futility of Mysticism.
     A Review
          Harold F. Pitcairn 269
Church News     279
Announcements.
     Baptisms, Confirmations, Marriages and Deaths     287
     Academy Joint Meeting-June 7, 1947     288

July, 1947
No. 7.

ANNUAL COUNCIL MEETINGS-II,

Joint Council, April 12, 1947     Hugo Lj. Odhner 289
The Celestial Sense of the Word
     E. E. Iungerich.     298
The Word Explained.
     Infancy-Vol. VII, no. 7465     310
The Divine Providence Governing Infant Deaths.
     An Address     Harold C. Cranch     311
The Wasting Harvest.
     A Sermon on Matthew 9: 36-38
          F. E. Gyllenhaal     315
Editorial Department.
     Light Hereafter     320
     Benjamin Franklin's Religion     321
     New Missionary Booklet by William R. Cooper     327
Photograph.
     Rev. and Mrs. C. E. Doering-Golden Wedding     328
Church News     329
Announcements
     Baptisms, Confirmations, Marriages and Deaths     335

August, 1947
No. 8.

The Preservation of Innocence.
     A Sermon on Luke 18: 7
          F. W. Elphick     337
Remains, the Gateway of Regeneration.
     Address at New Church Club, London
          A. Stanley Wainscot     344
Resurrection on the Third Day.
          Address at the Council of the Clergy
          Hugo Lj. Odhner     357
The Signs of the Times
     Richard R. Gladish     365
Freedom.
     Address at School Closing Exercises
          Ariel C. Gunther     371
New Missionary Booklet     375
Church News     376
Announcements.
     Baptisms. Confirmations, Marriages and Deaths     383
     District Assemblies-Preliminary Notice     384

September, 1947
No. 9

Enlightenment from the Word.
     A Sermon on Deuteronomy 11: 14
          George de Charms     385
The Marriage of the Lamb.
     An Address
          W. Cairns Henderson     391
Letter to an Inquiring Student.
     "The Use Of It"
          Felix Elphick     396
The Distinction between Men and Beasts.
     An Address at Ministers Meeting
          Benjamin I. Nzimande     400
South African Mission.
     Ministers Meeting Photograph     404
     Report of Ministers Meetings     F. W. Elphick     405
     Easter Sunday at Mayville-Photograph     410
Editorial Department.
          Finding the Passage-Searles "Index"     413
          Swedenborg Foundation, Incorporated     415
          Spiritistic Claims     417
Church News     421
Announcements.
     Baptisms, Confirmations, Marriages and Deaths          431
     District Assemblies     432
     Charter Day     432

October, 1947
No. 10.

Thirty-fourth British Assembly.
     Report of the Secretary
          Martin Pryke     433
Making The Church Our Own.
     Presidential Address
          Alan Gill     437
Divine Mercy and Human Mercy.
     A Sermon on Psalm 100: 5
          Morley D. Rich     445
Thanksgiving
     F. E. Gyllenhaal     454
What Are We Trying To Do?
     Address at Native Ministers' Meeting
          F. W. Elphick     458
Editorial Department.
     New Volume by Bishop de Charms     464
     Parent Teacher Journal     465
     Correspondences Explained     466
     Evangelizing-Where To Begin     471
     First Receiver in America?
          Hugo Lj. Odhner     473
Church News     475
Announcements.
     District Assemblies-Toronto and Glenview      478
     Charter Day-October 24 and 25, 1947     478
     Baptisms, Confirmations, Marriages and Deaths     479

November, 1947
No. 11.

Conjunction with the Lord.
     A Sermon on the Text of John 15: 4
          Hugo Lj. Odhner 481
Canadian Northwest.
     A Pastoral Visit
          Karl R. Alden     488
Photograph: The Isaac Funk Family          490
General Church District Assembly.
     Meeting at Pittsburgh
          Norman P. Synnestvedt     502
South African Mission.
     New Church Day, 1947
          F. W. Elphick     507
Appearances of Truth.
     Address at Ministers' Meeting
          Benjamin I. Nzimande     510
Editorial Department.
     The Term "Word" in the Writings     514
     The Origin of Faith     519
     Notes and Reviews     520
Church News     521
Announcements.
     Baptisms, Confirmations, Marriages and Deaths          527

Vol. LXVII     No. 12
December, 1947

The Advents and Revelation.
     A Sermon on John 16: 25
          Norbert H. Rogers
Mark Hopkins and the Log.
     Address at School Opening
          Willard D. Pendleton
The Uses of the Church to the Isolated.
     At a New Church Day Banquet
          Joseph J. Ball     544
Origin of Evil.
     District Assembly Address
          W. Cairns Henderson      547
Editorial Department.
     The Advent of the Lord     557
The Word Explained.
     The Advent of God Messiah. Vol. VII: 7473     563
Directory of the General Church.
     Officials and Councils     564
     The Clergy     565
Church News     569
Announcements.
     Baptisms, Confirmations Marriages and Deaths     575
     Annual Council Meetings-February 2-7, 1948     576

No. 1

NEW CHURCH LIFE

VOL. LXVII
JANUARY, 1947
     (Delivered at Local and District Assemblies, Fall of 1946.)

     The essence of religion is a spirit of charity. The quality of any church, in the sight of the Lord, is determined by the spirit of charity that reigns within it. If a church is to be new, different, distinct from others, not only in form, but also in essence, there must be within it a new ideal of charity; and for the attainment of that ideal, its members must be perpetually striving. An ideal is a goal clearly seen and supremely desired. It is because the Lord, in the Heavenly Doctrine, presents to men a new ideal of charity that it is now possible for a church truly new to come into being. But only so far as men clearly see that ideal and acknowledge it in heart, only so far as they make its attainment the highest goal of their life, can the New Church be livingly established with them.
     Charity in its origin is a Divine gift to all men. It is insinuated by the Lord through influx out of heaven during infancy and childhood. And although it is successively withdrawn, as the infant grows to adult age, and as hereditary evils become active, it remains throughout life, stored up in the interiors of the mind, and the memory of it returns in all states of innocence. No one is born into the world who does not receive this gift. Without it, we are told, salvation would be impossible, for this alone produces that internal bond which men call conscience. And while this conscience takes on various forms according to the religious teaching, the moral standards, the social customs that have been associated with early affections by training and experience, yet it is the foundation with everyone of a sincere and simple faith. Indeed, it is the very foundation of society it self; for from it is derived all perception of what is just and fair, honorable and upright, it human relations. From it flows every impulse to friendship and kindliness, tolerance and mercy, every sense of trust and mutual confidence. Apart from these virtues men would have neither the will nor the ability to cooperate in common uses, and the entire social structure would quickly fall in ruins.
     Evidence of this charity is found in every land and among every people. Both history and personal experience bear ample testimony to its existence, The men and women of the past whose names are remembered with gratitude owe whatever measure of greatness they achieved to this spirit of charity. We see it manifested in our own way under various forms. We find men devoting their lives to the search for a truth that may benefit to others, may alleviate suffering among the people of distant countries, or enrich the lives of generations yet unborn. We find men inspired by unquestioning loyalty to their rise, willing to sacrifice life itself in the faithful performance of duty. We find men who place principles of honor and of justice above all selfish and worldly considerations, prepared to risk and. if need be, to lose all in defense of what their conscience dictates as right.
     All these things can of course be done from motives of self-interest. Much that appears as charity is really inspired by some selfish desire, by the love of power, wealth, or reputation, by the lure of whatever may be regarded as essential to personal success. Much of it is deeply contaminated by self-merit. For this reason it is unwise and dangerous to trust everyone who wears the garments of charity. Judgment is required to distinguish the genuine from the many skillfully devised counterfeits of charity.
     But while it is true that the motives of men are never pure, that before regeneration something of self-love lies concealed within whatever they do, still we cannot subscribe to the cynicism that would brand all apparent charity as hypocritical. Even when self-interest is within, if its presence is acknowledged, and there is a genuine desire and effort to remove it, there is innocence and sincerity in what is done. In all innocence the Lord Himself is present. Into it heaven inflows And wherever, in our best judgment, we conceive a sincere spirit of charity to exist, it cannot but command our unreserved respect, admiration and whole-hearted support.

We must not only commend it in others, but must aspire to it ourselves. It is the living seed, the first beginning of charity with everyone.
     Unless some remnant of this spirit remained throughout the world, there could be no hope of redemption. Unless, in spite of our inherited proprium, we were capable of a genuine desire, a sincere intention, to act from a spirit of charity toward the neighbor, we could not receive the truths of the church in heart and faith. Unless the Lord should have regard to this sincerity, even when we act unwittingly from worldly and selfish motives, regeneration would be impossible. But because He judges us according to our intention, and meanwhile overlooks our failings. He can lead us step by step, so far as we are willing, to learn the way and follow it, away from self-love, teaching us how to combat it and finally to overcome it.
     The charity that is based on the remains of infancy and childhood is defined in the Writings as "an internal affection which consists in a heartfelt desire to do the neighbor good, in this being the delight of life, and this without any reward." (A. C. 8033.) This kind of charity, in varying degree, is shared by men of good-will everywhere. It is characteristic of the simple in heart in every religion. It is that which makes the church universal in the sight of the Lord. Only where this charity exists can there be any religion worthy of the name. And however false a religion may be, however idolatrous or superstitious its worship, all who innocently accept it as true, and from conscience live according to it, may be inspired by this charity, whereby they are protected against the confirmation of what is false, and are kept by the Lord in a state capable of receiving the Truth, either in this world or in the life after death.
     This kind of charity, therefore, is of inestimable value. We should respect it and cherish it wherever it may be found. It is a gift from the Lord for which all mankind should be eternally grateful. But still it is important for us to know that this is not the new ideal of charity the Lord now reveals in the Heavenly Doctrine. Taken by itself, it is not the spirit of charity that is to characterize the New Church. Something must be added to it that gives it an entirely different quality, that endows it with a strength, a vitality, a regenerative power, such as is completely lacking in the charity of remains.

The truth of the Writings, like the commands of the Lord to the servants at the marriage feast in Cana, must, as by a Divine miracle, turn the water into wine-the natural charity of the church universal into the spiritual charity of the new and specific Church of the Lord.
     If charity is to become effective, if it is to overcome the evils of society that spring from selfish ambition, and to establish lasting peace, cooperation, and good-will among men, there must be added to it the knowledge, internal acknowledgment and love of spiritual truth. So long as these ingredients are lacking, even though it be sincere, charity will remain a victim to the machinations of the wicked. It is too gullible, too easily deceived by appearances. Too often it degenerates into sentimentality that plays into the hands of designing men. As the Writings declare, "Love, charity, and mercy do not exist if they be a mere affection, (emotion, or sentiment) unless there be also the knowledges of faith, thus an understanding instructed in those knowledges. For without this there is no true conscience." (S. D. 3600.)
     Because it is handicapped by spiritual ignorance, and is incapable of discriminating judgment, the charity born of remains is inadequate to the task If reforming society. Only when evil exceeds all bounds, casts aside every pretense and appears in its true colors for all to see, can the simple in heart be roused to present a united front against it. When this happens, public opinion can exercise a powerful restraining influence. It can enforce a temporary and superficial reform. But while it may check the worst manifestations of evil, it is powerless to remove the inner cause thereof. This lies deeply hidden. From the inmost boundaries of our consciousness, self-love injects a subtle poison into the mind, a poison it is impossible for man to detect, either in himself or in others. The Lord alone can teach us how to isolate this poison and counteract it. Nothing but the spiritual truth of the Word, clearly understood and intelligently applied, has power to drive out the love of self from its stronghold in the hearts of men, and thus destroy evil at its source.
     This is the reason why we are taught that the very essence of that charity which is to distinguish the New Church is a love of spiritual truth. The Truth of the Word is the Lord Himself appearing, taking visible form before our eyes making manifest His Love and His Wisdom, revealing His Will.

No one really loves the Lord who does not long to learn this Truth, that he may keep it unto the end. For this is to do what the Lord teaches, and thus to be led by Him, rather than by our own self-will. This, indeed, is the essence of true charity; wherefore, the Writings tell us that to know truths, to will truths, and to be affected by them for the sake of truths, that is, because they are truths-this is charity. (It) consists in an internal affection of doing the Truth." (N. J. H. D. 106.) And again we are taught that "with those who are being reformed and regenerated, (charity) is continually being born, growing up, and receiving increments by means of truth. Wherefore, the more of truth there is insinuated, the more is the life of charity perfected; and according to the quality and quantity of truth, so is the charity with man." (A. C. 2189.)
The most striking characteristic of the charity that is dominant in the modern world is an attitude of indifference to spiritual truth. The leading thinkers of the day are deeply imbued with the idea that all human progress has been effected by man himself, by his ever increasing powers of thought and of judgment. They even regard religion itself as a product of the slowly evolving intelligence of the race. They think of the so-called "Word of God as merely the most exalted example of this intelligence, the fruit of man's deepest thoughts concerning the meaning and purpose of life, and how it can be made to yield the greatest measure of happiness for all. They are convinced that mankind is continually climbing to a higher level of intelligence by persistent effort and initiative. They are wholly persuaded that, through increased scientific knowledge and its intelligent application, they can gradually eliminate all the evils of society, and usher in an endless era of universal good-will, prosperity, and peace.
They hope to bring men into harmonious cooperation for the good of all, not by searching the Scriptures to discover and obey a Divine Law of life, but by ignoring all differences of faith and encouraging a spirit of compromise. This, on the ground that religious beliefs are of no vital importance in the solution of practical human problems, which must, after all, be worked out by scientific analysis, by careful experimentation, and by hard realistic thinking, on the basis of the facts accurately determined.

Has not this mode yielded most astounding results in every field of human endeavor to which it has been seriously applied? Is not the great difference between our modern world and the dark ages due to the fact that men have learned to use this scientific method of approach rather than rely upon religious teachings supposedly Divine and infallible, but really the product of man's unsound reasoning based on ignorance of the facts?
     An insistence upon factual evidence as the only touchstone of truth has been indeed like Aladdin's lamp, making men's dreams come true, bringing to reality many things they had longed for, but had supposed to be impossible. These amazing accomplishments have been made without reference to religious teachings. There have been great scientists, great inventors, professing many different faiths, or no faith at all, yet who, by devotion to facts and by intelligent reasoning, have made invaluable contributions to the welfare of society. Surely, if this same approach is adopted and faithfully followed in the realm of the social sciences, achievements equally surprising and beneficial may be confidently expected. We need only discover, men say, the key that will unlock the secret of human behavior, and we can invent a system of government, a social order, that will insure universal prosperity and peace.
     As prominent a leader of modern Christian thought as the Archbishop of Canterbury has recently endorsed this idea, declaring that the vital problem now confronting political and economic thinkers is how to devise a form of government that will maintain order and at the same time provide the fullest possible individual freedom, and equal economic opportunity for all men. He had full confidence that this objective would be attained. And while he knew that interest in the Christian Religion was at a very low ebb, he hoped that, when these external conditions of society were improved, that interest would revive. (Address broadcast from Washington, D. C., September 19.)
     The Archbishop was speaking specifically of England, but he rightly implied that, in a broad view, the problem, and the attempt to solve it on a purely scientific basis, was world-wide. Certainly he spoke truly of the entire Christian world when he said that, even where educated and thinking men displayed a dilettante interest in religious theories, they seemed to be incapable of dedication or consecration to religion in any form as a law of life.

Yet he was sure that they would discover the answer to life's riddle for themselves, and, so doing, would prove the validity of Christian faith.
     Unfortunately, this optimistic reliance upon human ingenuity is sadly misplaced. Man cannot by his own intelligence invent a social order that insures a life of charity. He cannot by scientific analysis of experience discover the key to human behavior. That key lies in man's God-given freedom of choice between love to the Lord, on the one hand, together with the internal charity toward the neighbor that it inspires, and the loves of self and the world on the other, together with the multitude of evils that spring from these loves. This freedom of choice is strictly individual. It is perpetually maintained, and guarded with infinite care, by the Lord. As He Himself declares in the Book of Revelation, I "have the keys of hell and of death." (1: 18.)
     No order of society conceivable by human intelligence can induce men to choose the spirit of charity in preference to the spirit of self-exaltation and aggrandizement. Factual knowledge however accurate, natural reasoning based upon this alone, however logical, will not solve the problem of spiritual life. What is needed to do this is spiritual knowledge-the Truth of the Word which alone reveals the Divine Way of life. It is an earnest search for this Truth, and a devotion to it similar to that which men have accorded to a mastery of scientific knowledge, that alone can provide a reasonable alternative to self-love. To this the Lord referred when He said "Ye shall know the truth, and the truth shall make you free." (John 8: 32.) This truth must he known, it must be understood, it must be freely chosen from love to the Lord, and accepted as the law of life, before a spirit of charity capable of permanently removing the evils of society can come into being. To acknowledge this is to realize that the love of spiritual truth is the very essence of charity.
     The first impulse to love the Lord, and from love to turn to His Word for guidance, comes from the remains of infancy and childhood. But the charity of remains is no more than the matrix in which spiritual charity may be formed. It is formed just in the degree that we willingly receive, rationally grasp, and devotedly obey the Truth of Revelation.

     Now I know that many regard the Writings as extremely difficult to understand. There is a repeated demand for some simplified presentation of their message. There is a widespread feeling that the abstract intricacies of Theology are beyond the grasp of the average man, that they are the proper concern of a few professional scholars, and that ordinary people can hardly be expected to understand them. Is this not the reason why we often find the Writings difficult to read? Is it really necessary to do so? Is it not sufficient to gather a few fundamental truths from a simplified presentation of their teachings, and rest content with the endeavor to apply these to our life?
     There is one teaching of the Writings that is plain enough and it is frequently interpreted to support this view. It is to the effect that doctrine does not make the church, but a life of charity. This is true. But if the teaching be carefully examined, no one can fail to see that charity is nothing but a life according to Divine Doctrine, and that this is possible only so far as the doctrine is known and understood. Thus it is said that: "All that is essential comes from the will: and consequently neither does what is doctrinal make the church, unless, both in general and particular, it looks to charity; for then charity becomes the end. From the end it is evident what kind of doctrine it is, and whether it is of the church or not. The Church of the Lord, like the Kingdom of the Lord in the heavens, consists of nothing but love and charity. (A. C. 809.) In other words, when doctrine "looks to charity as the end' then it does make the church. For it is then seen as the Divinely ordained way in which charity is to be performed. It is for the sake of charity that doctrine is given. Without it, the nature of charity cannot be rightly known; without it, the only way to achieve the ideal of charity cannot be discovered.
     In this respect the knowledge of spiritual truth is no different from the knowledge of scientific truth. The laws of nature also are abstract. The laws of physics, of chemistry, of biology of mathematics, can be discovered and verified only by long, painstaking research. The language invented to explain them is not easy for a layman to master. For the exact presentation of ideas, every branch of science must develop its own vocabulary. In our day, no one could possibly become familiar with them all, nor is it necessary that he should.

Yet, because there is an almost universal recognition of the need for accurate scientific knowledge, thousands of men in every generation choose some field of investigation, apply themselves with patience and energy to the task of mastering its language, rightly interpreting its known facts, adding to them, and applying them in new ways for the benefit of society. Millions of others, although ignorant of this technical knowledge, yet enjoy the fruits thereof. And because they recognize its value, they respect this scholarship, and make it possible by their support. It is the widespread love of scientific knowledge, for the sake of what can be done by means of it to improve the conditions of society, to supply the things men highly value-this it is that has brought about the tremendous advance we find in our modern civilization.
The same applies to the real development of spiritual life. Its laws are indeed abstract. They can be described to our comprehension only by means of words, clearly defined, appropriately ordered to present distinct ideas. Accurate understanding is impossible apart from a technical vocabulary: and this cannot be mastered without thoughtful study and application. For the advancement of this knowledge, trained scholarship is imperatively needed. This is, of necessity, confined to relatively few. But only so far as there is a widespread love of spiritual truth that looks to charity as its end only so far as there is a realization on the part of many that, without an understanding of this truth genuine charity is impossible, and that such an understanding must be perfected continually by persistent endeavor; only so far can there be progress in the life of religion. The human mind is just as capable of understanding spiritual truth as it is of comprehending the laws of nature. It is created to do so. And the means of doing so are provided in the teaching of Revelation. But spiritual understanding cannot be acquired, any more than scientific understanding, without devoted labor inspired by love.
Furthermore, unlike the particular sciences and their application, the life of charity, in its special relation to his own life, is the individual responsibility of every man. No one can interpret it for him. Nor can he interpret it wisely except so far as, from a love of spiritual truth, he himself goes to the Revealed Word, studies its teachings and reflects upon them, and thus seeks for enlightenment from the Lord to guide him.

For the Truth of the Word is the very water of life. And while at first the reading of the Writings may seem difficult and unrewarding, if we persist in it as a matter of conscience, and make it habitual, our understanding will gradually increase; more and more we will come to see what a vital bearing it has upon our life; our sense of need for it will grow as our ideal of charity is perfected; and we will come to realize that an ever growing knowledge of spiritual truth is indispensable to our progress in regeneration. We will derive from it strength in temptation. clear-sighted judgment in the face of difficulties, a deep sense of the Lords presence and protecting Providence, which impart an inmost joy and peace that no earthly trial can dispel. If our love of truth has charity as its end, then indeed will our ability to live the life of charity be perfected according to the quality and quantity of truth we learn.
From this love and this endeavor alone arises the charity that makes the New Church. All its distinguishing characteristics follow therefrom. For it is the Truth that teaches us what it is, and in what respects it differs from the charity of remains. As we come to see that difference, we will strive to correct our life accordingly. How far we actually attain to a life of charity, so long as we live on earth, we can never know. For charity is extremely subtle. It is imparted by the Lord when we are least aware of it. Whenever we consciously reflect upon it, something of self inevitably enters to tarnish it. It is chiefly when we are in the unself-conscious performance of a use, or the earnest fulfillment of a duty, that heaven inflows, and with it the spirit of charity. But this we can know, that so far as we cultivate the love of spiritual truth, search it out, and sincerely endeavor to live according to it, the Lord will give us the victory over the love of self, implanting instead that charity which alone can build His Church within us.

DUTY TO THE CHURCH UNIVERSAL 1947

DUTY TO THE CHURCH UNIVERSAL Rev. ERIK SANDSTROM 1947

     "Therefore thy gates shall be open continually; they shall not be shut day nor night, to bring unto thee the host of the nations, and their kings shall be brought. For the nation and kingdom that will not serve thee shall perish, and the nations by wasting shall be wasted." (Isaiah 60: 11, 12.)

     Internally regarded, these words are spoken to the Church Specific, and about the Church Universal. A Divine injunction is extended to the Church Specific: "Thy gates shall be open continually; they shall not be shut day nor night: and this for the purpose that the Church Universal, called "the nations and their kings" may enter in.
     The Church of the Lord is internal. It is not a human organization, although it is expedient that they who are in it, or rather they who look to the Lord and pray that He may prepare them for His true Church, unite and organize their uses, so as to coordinate these uses and make them more efficient. Nevertheless, it is important not to confuse in idea the organized church with the Church itself. The church itself, being identical with the kingdom of God upon the earth "cometh not with observation: Neither shall they say. Lo here! or, lo there! for, behold, the kingdom of God is within you.' (Luke 17: 20, 21.)
     The Church of the Lord-Specific and Universal,-is a church of minds. It is a church of affections for good and perceptions of truth. It is a church of spiritual uses, that is to say, of such uses as bear witness of the kingdom of God and of His Righteousness. Hence this church is not limited to space. It is everywhere on the orb of the globe where there is some willingness to be led in the path of God, or at least some remnant of that willingness.
     But we know that the knowledge of the Divine order of life is almost extinct on the earth.

In the so-called civilized countries, the region of the five senses, that is, the merely materialistic science, is rapidly in the process of blotting out all traces of the religion of the living God. And in the gentile nations the truths once seen are deeply buried in the compacted soil of stale mysticism or unquestioned traditionalism. Yet, however weak, the remnant of innocence and justice is nevertheless preserved by the omnipotence of Divine mercy. "A bruised reed shall He not break, and the smoking flax shall He not quench." (Isaiah 42: 3.) The men and women in the world who are thus preserved for the kingdom of God are not free. Their souls and hearts are imprisoned. Their hidden, almost unconscious, longing is not nourished. Their own thoughts
And natural affections, instilled from the world,-yea, pressed upon them from the world, and animated and whipped up by the world,-bar the gates of their interiors. Rightly, therefore, they are called in the Word, "the oppressed"; and the command is: Relieve the Oppressed!"     (Isaiah 1: 17.)
     While it is true that the external environment does not make the character of man, but only supplies the material for its formation, yet at the same time it can readily be seen that, if there is no supply equivalent to the needs of the remains from heaven, then there is naught wherewith these remains can express themselves and come forth and enter as one with the life of man. They are "oppressed,"-these remains from a past era of spiritual life on earth: nor is it possible for them to take hold of mankind and shift the wheels of destruction over to the road of liberation. They do constitute the feeble racial conscience in the world, which prevents the immediate and entire collapse of human society, but they cannot survive indefinitely. They must be awakened, brought forth, established, nourished. Relieve the oppressed!"
     Those in the world who are spiritually oppressed, and those who are called upon to relieve them, together form the Church of the Lord on earth. The latter are they who not only have a willingness to be led in the path of God, but who also have a knowledge of their Divine Leader and the Laws of His Will. These men and women constitute that part of the Lord's Universal Church which is likened to the heart and lungs, and is called the Church Specific. The rest are generally referred to under the comprehensive name of the Church Universal, although they are only to be compared to that part of the body which excludes the heart and lungs, but which universally responds to the uses of these organs.

     To-day the church which calls itself Christian is not the Church Specific. For that church has not the knowledge of the Lord, except in a historic sense: nor can it be said that it has the Word of God. The Old and New Testaments are indeed in the hands of men, but not as the Word of God, for their Divine message is not seen, still less applied to life. In our days the Old and New Testaments are closed books-closed as to what is really spoken in them, and increasingly closed and disregarded even as print and paper. Having thus replaced the doctrines of God with the commandments of men (Matt. 15: 9), the church has introduced the element of decay into its body, and laid itself open to the judgment of Divine Truth. Therefore it cannot be called "the church," but can only be described as "the Old Church." this name signifying that its era as a witness of Divine things belongs to the past. Nor is this Old Church any part of the Church Universal, for the Church Universal consists of the remnant of the Old Church, and also the remnant of former churches in the gentile nations.
     A description of this remnant was given in our third lesson, where it also appears that the state of those we usually mean by the "Gentiles" is generally better than the state among those who might be called "Christian Gentiles. The following may be repeated from that lesson: "There are many among (the Gentiles) who from rational light know that there is one God; that He has created all things and preserves all things; and also that from Him is all good, consequently all truth; and that likeness to Him makes man blessed: and moreover they live according to their religion, in love to that God and in love toward the neighbor; and from the affection of good they do works of charity, and from the affection of truth they worship the Supreme Being. . . . Although while in this world they do not know the Lord, yet within themselves they have the worship and tacit acknowledgment of Him when they are in good, for in all good the Lord is present. (A. C. 3263:2.)
     It is to be noted that this passage brings out two things in describing what marks a Gentile as a member of the Lords Spiritual Church (as the Church Universal is here called): First, the acknowledgment of a Supreme Being, from whom are all things that pertain to life and second, the life of love toward the neighbor.

     These two things correspond to the heart and lungs in the Church Specific, where the heartbeat is the worship in faith and life of the Lord Jesus Christ, the Visible God, the Divine Shepherd, who openly speaks to His flock and openly leads them, and calls audibly and intelligibly: "Follow Me": and where the breath of the nostrils is the life of uses which results from shunning evil as sin against the revealed order of the Lord.
     Obviously the two things which preserve something of the spiritual with the Church Universal are not equal in value with the two essentials of the Church Specific, but are only remote resemblances thereof. For a groping turning to a Supreme Being, whose existence is realized, but whose nature is unknown, cannot be compared to the worship of God-with-us. Immanuel, the Lord. Nor are benevolence and uprightness in daily life to be likened to the conscious effort to resist the secret impulses of self-concern and worldly aspiration, which bar the flow of spiritual and celestial life with man. But it is important to note that the remote echo of the true harmony of life, which still rings in the inner hearts of the upright Gentiles-Christian" or otherwise,-constitutes the only object of appeal. Without these two things-the acknowledgment of a Supreme Being, and the life of good-there is no plane for evangelization, no tissue in the body of sufficient health to respond to and appropriate the gifts which are brought to it by the kingdom of the heart and the kingdom of the lungs.
     Hence, therefore, the duty of the Church Specific is toward the Church Universal-Thy gates shall be open continually: they shall not be shut day nor night, to bring unto thee the host of the nations, and their kings shall be brought." Those who are not of the Church Universal cannot come. They have killed the remains of innocence with them, or are in the process of so doing; they are not willing to be led; they have no ear for the ordinances of the Lord; they have no desire to combat selfishness and materialism, for these are their only loves: they have not even any conscience which can trouble them in their self-satisfied peace. Therefore they counteract everything that has life in it, everything that is constructive and goes forward, everything that awakens and lifts up, everything that sets up ideals of eternity and brings back the beauty of ordered forms and concepts. And therefore, also, they cannot endure.

For a time, yes; namely, so long as the Church Universal is oppressed, but not when it is relieved, not when it is set free, and its blocked-up resources are released and gush forth with a richness of power added to them, which consists of all the genuine truths of life that before had waited at the door and knocked. So "the nation and kingdom that will not serve thee shall perish, and the nations by wasting shall be wasted."
     Certainly, in the measure that the Church Universal is liberated, there will be a conflict upon this earth of infinitely greater significance than any wars of armed forces in the past. What forms this conflict will take we do not know. Nor do we know its various periods or the length of these. But we know that that conflict will be the war of the Lord of Hosts, and we know that He will ride forth in it as The Word of God, and that He will smite the nations with a sharp sword which goeth out of His mouth. Also we know that the armies of those who have their hearts and minds in heaven will follow Him. (Rev. 19: 13-15.)
     Indeed, it may be that this battle has already begun in some small measure: for the Church Specific has perhaps already been of some challenge to the prince of the world. Nevertheless, a different thing will take place when the Church Specific really begins to penetrate the whole world, to gather together the elect from all the corners of the earth. And it should be clear to us that, whereas the war is the Lord's, for He is the sole Leader in it, and He supplies all the arms of truth in it, yet He wages it by the agency of His people, not for His sake, but for the sake of that people.
     The world is divided already. There is the remnant, and there is the oppressor. And nothing in this world is really important, except the liberation of this remnant. For this liberation means the re-establishment of the kingdom of the Lord upon the earth; it means the defeat of the selfish and worldly way of life, which carries within it the death of humanity; and it means the formation of the Church Universal into the New Church of our Lord.

     -----

     Clearly, the Church Specific, upon whom rests the blessed call to this work of the Lord, is at this day the beginning of the living New Church, raised up by the Lord by means of the revelation of the doctrines of Heaven.

This Church, be it repeated, is not identical with the organized church. It consists of those only, within the church organization or outside of it, who "have their loins girded about and their lights burning" (Luke 12: 35) that is to say, those who make use of the truths they have, or pray to the Lord for help so to do. And if these are in an organization whose prayer it is to serve the Lord, it is well; and if not, it is clear that they should seek contact with others of an equal mind, so as to coordinate their efforts to live a heavenly life.
     Howbeit, it is to the Church Specific-the New Church as it may exist today in the hearts and minds of men-that the words of our text are addressed: "Thy gates shall be open continually: they shall not be shut day nor night."-How shall this be understood?
     It is true that the Church Specific performs uses to the Church Universal, first, in an invisible, purely internal way; for the very thought of spiritual life, together with the affection for it, communicates with heaven-the New Heaven-and binds heaven and earth together, so as to enable the angels of God to be with the men and women of the Church Universal also, carrying to them, in adapted form, the influx of the heat and light of the Sun of Heaven. But, second, it is also true that spiritual thought and affection are not real unless there be at the same time some effort to ultimate the love of the Lord's kingdom by actual works of genuine charity. And the Church Universal certainly presents itself as one of the neighbors we are called upon to love as ourselves. And furthermore, the influx from heaven upon the Church Universal will be of no avail unless there be also forms offered that are fit and prepared to receive that influx.
     The case, here, may be compared to the bringing forth of plants out of the earth. In order that anything may grow, four things are requisite. First, there must be nourishing elements in the soil: second, there must be the seed; third, there must be rain; and fourth, there must be the sun. With those who are of the Church Universal, the nourishing elements at hand are the remains stored in their minds; the rain is the influx from heaven: the seed is the truth from the Word: and the sun is the Sun of Heaven, in whose midst is the Lord. When these four act together, a new thing begins to grow in the mind, a new creation of the Lord takes place.

This new thing with the man is the New Church.
     Inmostly regarded, the Lord does all these things. He implants the remains, He is Himself the Sun of Heaven, He inflows through the angelic affections, and He is the Seed of Divine Truth. Therefore, in the highest sense, the Lord alone is the Gate of Salvation, and this Gate is indeed open continually. In a tangible way, this Gate is the Writings of the New Church, in which the Lord receives anyone who sincerely seeks for His kingdom. Yet, as we know, man is called upon to cooperate in the Divine work of salvation, even as the angels are. And he does so by having the gates of his mind open continually.
     But, just as the Lord does not passively wait for the seeker to come, but goes out to look for every lost or erring sheep of His flock, so also man ought not to wait passively. The gates must be open, not only for admission, but also for going forth. And here the individual of the Church Specific is immediately concerned.
     We rarely reflect how much there is to be done. All things must be made new all, except the forms of hell, which must be cast aside forever. "The nation and kingdom that will not serve thee shall perish." But there are numberless values, useful in their forms, though interiorly void of any spiritual and living contents, which on that very account are under the need of being made new. "The host of the nations, and their kings," which are to be brought in through the gates, represent not only all who are in good and thence in truth (E. 208), but also, in the abstract sense, every good and truth: "the nations" referring to good, and "their kings" to truths. But since, in this connection, the goods and truths are meant-goods and truths which have been alienated from their spiritual contents and purpose-they can never be brought into the New Jerusalem as they are in their stale forms. They oust be touched from heaven, vivified from within.
     The world knows many laws in every field of art and science. They are abused, each and all; for none is turned to glorify the Lord or to lead into His kingdom. Nevertheless they are truths in themselves, and can be made to sing the praise of God. So also there are many courtesies, morals, and good habits, which interiorly are not opened toward heaven, and which in consequence are dead forms, but which nevertheless can be resuscitated to life.

     Human life is one and indivisible. There is no thing under heaven which is outside of the kingdom of ends with man that is, which is beyond the reach of his ruling love. All things are to be brought together into one harmonious whole. "Then shalt thou see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the wealth of the Gentiles shall come unto thee. . . Who are these that fly as a cloud, and as the doves to their windows? Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because He hath glorified thee." (Isaiah 60: 5, 8, 9.)
     See the world around us! There are wonderful achievements of mechanical science; yet there is little but the praise of the prince 01 the world therein; there is ably written literature, full of facts and observations, but rarely turning the hearts unto the God of creation; even in the world of civil justice and political negotiations, there is still some effort to preserve the appearance of the dignity of the law or the treaty, but we know that print and practise are different things in our day. All these things, and countless more, must be made new. And who shall make them new, except the Specific Church, acting in the name of the Lord of Life? To do this is indeed to do spiritual works of charity, for all acts which turn the minds to the Lord are uses in the all-embracing kingdom of God. It is to "let the light so shine before men, that they may see the good works, and glorify your Father which is in heaven." (Matt. 5: 16.)
     There are two reasons why all forms, except the openly perverted ones, must be made new. The one is, that the simple-minded,-that is, for the most part, the man of the Church Universal-is confused by the perpetual commingling of apparent values with corrupt motives and means; and the other reason is, that all forms which are capable of being infilled with life belong to the Lord alone. They have been taken away from Him, and must be brought back to Him.
     Therefore a vast field of uses is open for the Church Specific. Only gradually and slowly can the Church enter into this field, and never on this earth will she be able to rest entirely from her labors.

But certainly the primary means of keeping her gates open continually will ever be the performance of such uses to mankind as bring glory to the Lord our Father.
     The work is first with the remnant of the Christian Church. "Go not into the way of the Gentiles, . . but go rather to the lost sheep of the house of Israel." (Matt. 10: 6.) Afterwards the duty is to the rest of the Church Universal: "And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice." (John 10: 16.)
     In the end, "the earth shall be the Lords, and the fulness thereof (Ps. 24: 1); for then "there shall be one fold, and one Shepherd. (John 10: 16.) Amen.

LESSONS:     Isaiah 60: 1-18. John 10: 18. A. C. 3263:2.
MUSIC:     Liturgy, pages 436, 437, 468.
PRAYERS:     Nos. 99, 110.
BETROTHAL 1947

BETROTHAL Rev. HUGO LJ. ODHNER 1947

The written Word is the Holy Covenant between God and mankind. It is a covenant of love, since love alone can conjoin life to life. And because of this, the pages of Scripture abound with references to marriage, to that human relation wherein the elusive spirit of love comes into its own, to find its freedom and its fruition, its noblest and most lasting expression, and its refuge from disdain and envy and misunderstanding.
The Word of God is a covenant of love in which the Lord likens Himself to a bridegroom betrothing himself to a virgin; and the Church is therefore called a "Bride," and those who are of the Church are called "wedding guests," and sometimes "virgins," who greet the approaching bridegroom. The comparison is intentionally loosely woven, because no human relationships can fully describe the conjunction of the Lord with the Church. Still, it is impossible for man to understand the love of God except in terms of human experience.

Only those who understand what human love is, in its essence, can perceive something of the quality of the Divine love.
     The Doctrine states that "the essence of love is to love others outside of itself, to will to be one with them and to make them happy from itself." (T. 42.) This is true of love among men, and it is true of the Divine love. These three essentials must all be present in all true love. Essentially, love is a forgetfulness of self. It desires to give, to spend itself on others, to hold nothing back for itself. Essentially, too, love yearns for conjunction-for a union with others, and a reciprocation of its own affections in a common bond of mutual endeavors. Yet, in this conjunction, love does not compel, does not look for its own happiness, but essentially it regards the freedom of others,-a freedom through which others can be partakers of selfless love and be made happy through this love itself. For happiness is possible only where there is freedom.
     The desire to be loved is deeply lodged in every human heart. It is like a yearning hunger for comfort and appreciation, for ministrations and praise. If this be love, every man has it. Yet such a desire for love from others for the enhancement of one's own delight-may lead to separation and hatred rather than conjunction. For it exacts rewards from others, and looks to self. It is a desire to feel pleasure in others so far as they contribute to ones own joys-as we might "love" an entertainer on the stage, or even a comfortable garment or a savory dish.
     The test of genuine love, therefore, is in its desire for a free and uncompelled reciprocation. To love means to feel the joy of another as joy in oneself, to wish for conjunction only so far as such conjunction is freely desired by the other. Love is barren-is a mere parody, a graven image-as long as there is no free reciprocation, but only an imagined reciprocation, or a merely external compliance which satisfies only in appearance and is liable to disillusionment. (W. 47, 48.)
     This, then, is an obvious cause of many tragedies in human life,-that self-love parades as love of others, and seeks to compel others to serve its own delights. For self-love fails to respect the freedom of the neighbor and to rejoice in his joy. Self-love can evoke nothing except an apparent reciprocation. In itself it wishes to dominate and possess, not to serve and give.

     But where love is genuine and true, there is also the desire to be loved in return, and to be conjoined with others through mutual services, mutual affections, mutual perceptions of truth and of use, and mutual delights. The blessedness, the sweetness and joyousness of love are attained through such a conjunction, and especially where there is the promise of perpetuity therein. If our love be genuine, it will patiently await the time when its labors and its offered gifts are appreciated and reciprocated.
     Love takes many forms in the manifold situations and on the various planes of human life. Essentially it is always the same. Always it seeks to give of its own, to be conjoined with others, and to look to an increase of happiness among them. But nowhere can it come into its fulness except in the state of marriage, which is the union of one man and one woman-a state ordained from the beginning as the focal point and foundation of human uses. For, even as the Divine love of the Lord looked to others outside of itself, and thus created mankind upon which to bestow its blessings, so there is an image of creation in the uses of marriage, where human loves-celestial, spiritual, and natural-may all be centered. Marriage is therefore the seminary or seedplot of the human race, the source of offspring both natural and spiritual.
     Because such a use as the procreation and raising of tender infants cannot be adequately commenced without a guarantee of good faith that it will be completed, and because marriage unalterably changes the state of life of those who enter it, marriage is called a "covenant." It is indeed a holy covenant appointed by the Lord the Creator: for it is essentially His use that is being carried out by married partners or parents. It is a covenant with the Lord, as well as a covenant between the two partners. It is a covenant which looks to the eternal uses of heaven, for which parents must prepare the children who have been given then.
     But marriage inmostly involves a procreation of spiritual offspring also. Such offspring are the mutual states of wisdom and love which are born in the course of their life together, and which unite them by conjugial love, more fully and intimately to eternity, and enable them to perform spiritual uses to their fellow men and fellow angels. Such spiritual offspring can be born only where there is a union of minds and of spirits between the two partners.

     For, just as natural offspring need protection and security and tender care, under the aegis of the marriage covenant, so also do spiritual procreations require the shelter of an intimate confidence and an understanding trust, which is possible where two lives have joined together-with a common goal-to share the same destiny, and face the same problems, and taste the same delights. Mutual confidence, inmost friendship, and selfless patience, form the womb wherein the sensitive and delicate beginnings of new spiritual states can be nurtured into hesitant life, and then take perceptible form in new understandings and in new uses. But they must be conceived from spiritual ideals, from the principles of heavenly truths,-truths from the Word of Divine Revelation, rationally seen as the guide of life.
     No marriage is real in the sight of heaven which does not or can- no: bring forth such spiritual offspring. And in order that genuine marriage-the marriage of a love truly conjugial and truly conjunctive may be reestablished among men, the Lord, in the Writings of the New Church, has revealed the manner in which it may be sought.
     The essential of marriage is consent. Such as is the consent, such is the marriage-the conjunction. If, in the consent, there is a reservation, this, too, will appear in the marriage. If there is a consent only to a physical union, and to a mutual enjoyment of the social advantages of a home, the marriage will look to the world and to self, and will contain the seeds of its own dissolution for "the world passeth away and the lust thereof." But if the consent is a consent to a spiritual union, a striving for common enlightenment in a mutual desire to serve God and fellow men in uses of charity, then the marriage will look to heaven and to the Lord, and will contain within it the seed and promise of eternal life. And this promise will be within all the temporal uses which shall flow from that marriage; for they will all look to a spiritual end, and to interior blessings which age cannot decrease.
     Because this is so, because the essential of every marriage is contained in the consent, which determines what ends and purposes shall rule in the marriage, therefore the Writings, in the work on Conjugial Love, give many reasons why the consent to marriage should be strengthened and confirmed by a solemn betrothal, to take place some time before the nuptials, so that the state signified by the betrothal may be entered into and established on its own basis.

By the betrothal the man becomes a bridegroom," and the woman his "bride," and both look forward to the wedding as an event planned and prepared for. (C. L. 301.)
     The reasons why the betrothal should be marked by a sacred but intimate rite, at which a priest administers the blessing of the Lord, are manifold. The intentions of the future partners are thereby assumed as a thing of conscience, as a new relationship, not only to each other, but also to the Lord. It is an acknowledgment that the loves which enter into a true marriage are derived not from the man, nor from the woman, but from the Lord, and that it is to Him that they must look, if these loves are to be established and preserved. For conjugial love, which alone can make a true marriage, is not the same as that love of the sex which men have in common with the brutes. It is not a refined and controlled love of the sex, regulated by civil law, and-as matrimony-condoned by society.
     Conjugial love, first of all, regards marriage as a holy institution. And holiness comes from the Lord, from heaven, and from religion. If faith in the Lord, and the desire for heavenly states of love and charity, and an affection of spiritual truths, are not present in the marriage, it can be called holy' only in name. And further, conjugial love desires and hopes that the marriage be eternal; and it labors to make it such, striving for a unity of spiritual life, as well as a consociation in the common interests of the world and the home. It strives for spiritual uses, such as that of guiding the minds of the children towards heaven, and the support and furtherance of the church, which by its uses looks to the salvation of souls. It regards the state of marriage as a training ground where we practice to do the spiritual uses of charity which, in the other world, shall determine our abodes, together or apart.
     The period of betrothal is therefore intended to allow conjugial love to "proceed and grow up from its spiritual origin in just order." It is a period wherein the interior affections may be mutually known, the inner hopes and ideals of life interpreted and seen in a common light, the spirits of the two entering into a spiritual marriage while ever new facets of character are explored and revealed in the inward joy and optimism of a mutual love.
     But the Writings note that conjugial love ascends and descends.

It climbs to the heavens, and it comes down to the earth. The practical aspects of the common life of partners are dwelt upon but vaguely in the rose-hued days of betrothal. With marriage, the delights of bodily conjunction and the concerns of ultimate uses come as a descent to earth. And with this begins the real test of conjugial love. For the doctrine reveals that conjugial love is of such a quality in its descent as it is in the height to which it ascends. (C. L. 302.) If it has not ascended into the purifying light of heaven, into the heights of spiritual idealism and noble resolve, it descends into the body unchaste. For the lower parts of the mind cleave to the body. But if the love ascends into spiritual things, it will also descend chaste and pure: and this in proportion as it has ascended towards a conjunction of souls, by which the minds of the partners are opened more and more interiorly.
     And we are assured in the Writings, and also by observation, that there is no love which more intensely labors for these openings, or which more powerfully and easily opens the interiors of their minds, than conjugial love-if so be that each intends it. For neither is then alone in the effort, but both are together in it. This elevation of conjugial love occurs in the state of betrothal: but it needs to be renewed again and again throughout marriage, by seeking common instruction and inspiration from the Divine doctrine, and by reflection upon the spiritual phases of the conjugial life. This is done by the married pair together, as if they twain were one in their desire for spiritual food. It is a return to the betrothal state.
     But let us observe that, while the betrothal state looks to a first conjunction of the interiors of the two, apart from external conjunction (A. C. 9182: C. L. 305), yet, as a preparation for marriage, or for progressively new states of marriage, it is a preparation of each individually. Betrothal means a spiritual marriage within each of the partners, a conjunction of spiritual truth with its good. Such a conjunction presupposes a state of repentance and of spiritual humility.
     It is true that in states of "first love," there is usually received an influx from the celestial heaven which for the time evokes the idea and hope of the eternity of marriage, and lifts the partners above themselves into a realm of romance, heroism, and poesy, where there is oblivion of sordid and selfish things.

But this is a temporary loanstate, a gift which heaven offers as a foretaste to all lovers, even the unregenerate. And although, in such a state, the understanding is elevated into a new and truer light, yet with the evil the will has not ascended, and the thought therefore soon falls back into the concupiscences of the flesh, which pollute the vision of conjugial love with an alluring ardor that later is suddenly turned into cold. Only those can become chaste who think of marriage and of its holiness from religion. (C. L. 304.) For conjugial love is from the love of the truths and goods of the church. Apart from this, the perception of the eternity of marriage perishes; which indicates that there is either no conjugial love with either, or there is an internal dissimilitude between them which causes love and conjugial friendship to recede from the interiors and at length to retire even to the cuticles. (C. L. 216, 214.)
Consent is the essential of marriage. It carries within it man's past, and it is the prophecy which determines the future. For into marriage flow all the chaste and all the unchaste states which have introduced it, whatever man has confirmed. These states will turn into blessings or into states of cold in married life.
The consent to marriage can contain a prophecy of heaven itself. For marriage looks to heaven-both here and hereafter. Therefore heaven is called a wedding, and the consent of the Church to the Lord's leading is called a "betrothal." The Lord comes to the Church in His Divine Revelation, but the Church must welcome Him as Master and King. The Lord chooses and invites every man of the Church, but man must consent to prepare himself, to don the wedding garments of truth. In this consent lies the basic human reality, the freedom and reciprocation of man. According to the quality of that consent, man has eternal life.

WESTERN STATES 1947

WESTERN STATES Rev. HAROLD C. CRANCH 1947

     Pastoral Visits.

     August, 1945, and February, 1946.

     The General Church has always tried to meet the needs of its isolated, and has done so in many ways. But our membership is widespread, and it has not been possible to provide priestly ministrations in the form of regular pastoral visits to all our scattered members. Yet, from the earliest days of our organization we have endeavored to provide for their needs as far as possible.
     The Rev. J. E. Bowers served as a missionary minister for many years. And the church will long remember and benefit from the labors of the Rev. F. E. Waelchli, as will be attested by those who have "entered into his labors" in the fields he so carefully cultivated and prepared. The Rev. Norman Reuter has been carrying this work forward in the Middle West, the Rev. Ormond Odhner in the South, and the Rev. Karl Alden in the Canadian Northwest. In the Western States it has not been followed up with such regularity. The area is vast, the members are widely scattered and it has only been possible to arrange for occasional pastoral visits at long intervals. Two years ago it was decided that we would try to provide more regularly for this region, and I was asked to visit as many members as possible during the summer of 1945.
     Unfortunately, this was during the great change in the war situation. Every form of transportation to the West Coast was being used for war purposes. No reservations could be made, and therefore no definite schedule could be prepared and sent out to notify the members. Yet an advance notice of the proposed tour had appeared in NEW CHURCH LIFE, and it was decided to proceed with the plan as far as possible under the difficult circumstances. As it turned out, I was able to visit two places in Colorado and one in New Mexico. Denver, the first stop, was so congested by military traffic that the other places could be reached only by renting an automobile.
     Denver, August, 1945.-Here we held several useful meetings. Our circle there has held together through all the trials of dwindling membership, caused chiefly by removals to other centers of the church, and through a period of no regular pastoral visits. The members have met regularity to read together, and to discuss the sermons and articles in NEW CHURCH LIFE. Mr. Bergstrom, a strong and loyal New Churchman, serves as secretary-treasurer of the circle, and the home of the Schroder family is the center for many of the gatherings.

In addition to these two families there are the Alan Longstaffs and their two children, the Pet Waddell family (the son and daughter-in-law of Mrs. Elsie Waddell of Arizona), Mrs. Thyra Schroder Salminen, and the newcomers, Mr. and Mrs. Eliot Cranch.
     On this visit we added Mr. Eliot Moses and Mr. Marina to the group of regular members for cur doctrinal classes. Mrs. Bea Drinkwater and her daughter, Mrs. Dice, were able to attend the service on Sunday, held in the home of Mr. and Mrs. Eliot Cranch. A little chancel was prepared, and some recorded organ music by radio provided musical interludes and a lovely weaving of soft music for the administration of the Holy Supper. After this service we all adjourned to the summer cottage of the Schroder family for a wonderfully quiet and restful afternoon in the mountains.
     Gunnison, Colorado.-On Monday morning, in the rented car, and accompanied by my father, Mr. Walter Cranch, I went to the home of the Arthur Eberts at Gunnison, across the Continental Divide. I had called them by telephone to arrange for the visit Arthur Ebert is connected with the Forest Rangers in conservation and fire control work. Unfortunately his duties called him out of town, and the meeting we had arranged could not he held. But we spent a pleasant evening with Mrs. Ebert and her daughter, Ora May-visiting Bryn Athyn by means of the lantern slides of the Cathedral and the homes there. We also reviewed the slides on the Life of the Lord and some Old Testament subjects.
     Valley Ranch, New Mexico.-On Tuesday we continued the journey through the Rocky Mountains of Colorado towards New Mexico, traveling for sixty miles on what had been described as a very good secondary road. We have learned not to trust Western descriptions. We had no mishaps until we were misdirected when close to our destination. We drove up a rather precipitous trail until we had traveled more than enough miles to have been at our destination. Realizing that we must retrace our route, the question was how to turn around. The trail was little wider than the ear, and on one side was the deep canyon, with a sheer cliff on the other. It was rapidly growing dark. Luckily we found one spot with a tree growing on the canyon side of the trail. By bumping the tree and backing into the cliff we inched around-the headlights flashing off into space. We breathed more easily when the car at last was pointed in the right direction, and still safe on the trail. This time we made the correct turn, which brought us to the home of Mr. and Mrs. Valentine Karl Merlin, far up in the Canyon. It was after eleven o'clock when we arrived, but Mrs. Merlin (Rowena Acton) had kept a lantern lighted for us. Despite the late hour we had a snack and talked church.
     It was the busiest time of year for the Merlins, who have the only vegetable producing ranch in an area of many miles, and this was the tourist season. During the day we availed ourselves of every opportunity for conversation about the work of the church, and about mutual friends. In the evening a doctrinal class was held, at which I treated the subject of Prayer. Afterwards we paid a visit to the home of Mr. and Mrs. Winton, both of whom are professors at a university in Texas. Their cabin was lighted by a home electrical system, which made it possible to use the projector to show the pictures I had brought.

The next morning we began the long return journey. I was disappointed that the pastoral visit could not be extended, but thoroughly convinced of the usefulness of such undertakings.

     February, 1946.-As travel conditions had greatly improved, it was decided that I should visit other isolated members hem the Western States, traveling by' airplane as much as possible to save time.
     My first stop was at Gorand Forks, North Dakota, where reside Mr. and Mrs. Stanley S. Johnson (LaVern Iva Thoen), who had known the Rev. and Mrs. Vincent Odhner when they lived in Richmond. Washington State. Mr. Odhner had officiated at the baptism of their infant son the year before, and they had invited me to call upon them. Mr. Johnson met me at the airport and drove me to the university where he and Mrs. Johnson were attending classes. They had one of the apartments in a converted barracks, and made me very welcome. Mr. Johnson had to maintain his schedule of classes, but I had many interesting talks with Mrs. Johnson on the essential doctrines of the church. I had only twenty-four hours there, but into that time we crowded many doctrinal talks, culminating its an evening service during which Stanley and Lavern were baptized and the Holy Supper was administered. To open the service they sight-read a hymn in harmony without accompaniment, and sang another to close the service Then we paid a visit to Bryn Athyn by the colored slide pictures of the Cathedral, the Academy, and the homes,
     On Saturday I went southward by bus to Fargo, N. D., where I had to wait six hours for the transcontinental plane. Unable to get a hotel room to catch up lost sleep, I went to the best hotel to "lounge" it out. There I struck up a conversation with a stranger, who proved to be the Assistant Postmaster at Fargo. When he learned that I was a New Church minister, and that our religion is completely different from all others (which took me about a minute and a half to explain), he asked if I would speak to his friend, a doctor, also lived at the hotel. The doctor's wife had died five years before, and he was so filled with grief that he gave up his practice and could not be consoled. We three met and talked over all the principal doctrines, with special emphasis on the eternity of marriage and the future of the life after death. They seemed quite interested, and, after three hours of rather steady talking, they consulted together and asked me to accept an offering. When I declined it, on the ground that I was not their pastor, they insisted that I accept it, because the teachings I had presented gave them more than any pastor had done before. I agreed to take the money to get books for theism. As we parted, the postmaster invited me to come again, and said he would provide an audience for a lecture.
     After several unfortunate incidents, due to the extreme cold (24 degrees below zero), I got to the airport 27 minutes after plane time. I thought the trip had come to an end right there, but, providentially, the plane was 27 minutes late! Except for rather rough weather, I arrived uneventfully at Spokane, Washington State, where I went to the hotel and telephoned Mr. William Hansen secretary of the group there.

He arranged to meet me in the hotel lobby, and said I would be able to recognize him: He would wear a grey coat and a grey hat, and have a cigar in his mouth. It was surprising how many men met this description I spoke to them all, and finally the right one spoke tome!
     I visited several of the members, and in the evening, at the home of Mr. and Mrs. William Hensen, we held the first doctrinal class, at which I dealt with the subject of Prayer. That was followed by a program of lantern slides. Oat the following day, Sunday, a service with the Holy Supper was held at the home of Mr. and Mrs. Emil Hansen. The attendance was 17, including 3 children. Mr. and Mrs. Guy Alden had come up from the Forestry School, Mr. Anderson, a member of the General Convention, attended this service, and he asked particularly that I preach for the Convention Church in Portland, Oregon, when I passed through that city. I said that I would be glad to do so, if he would write and make all the arrangements. The service was followed by a church dinner and another class in the afternoon.
     The next day I boarded the plane for Walla Walla, southward in Washington State. There I was met by Mr. Littlejohn. I had not met him before, but I had heard many things about this interesting man who, in his seventies, began the study of Hebrew and completed Dr. Acton's textbook, and had read the entire Old Testament in the original. Not content with this, he then began the study of Greek, and is now well on his way in the study of the Greek New Testament. So I looked for the most intelligent man in the crowd, and picked him out at once. We drove to his home, and I learned that he had been one of the early pioneers in that section he had homesteaded, and had built the very house we then entered. It was rather late, but his thirst for the things of the church kept us talking until the early hours. We were up bright and early next morning, to begin again over a hearty breakfast.
     Then we called upon the various people who are interested in the New Church. First, we went to the office of the Pribilsky Brothers. Mr. Waelchli, on his trips through the West, had stayed with the elder Pribilsky, and although they were not members of any church organization, they were Mr. Waelchli's brand of New Church people. The boys had established a very successful lumber business. Miss Pribilsky, a sister, is the chief telephone operator of that city, and she had retained a strong interest in the New Church. That evening we had a service at the home of Mr. Littlejohn which was attended by 15 persons, only one of whom was a member of the General Church. Several of them were children.
     I left that evening on the train for Baker, Oregon, where the two people on my list were no longer to be found. Mrs. Blake, I learned later, had moved to my next stopping place, La Gorande; and her daughter, Miss Dorothy Blake, had married and moved to a new address. I inquired in the stores until I found someone who had known her, and who knew her present name and address. She is now Mrs. Homer West. I telephoned her, and she and her husband invited me to dine with them at the hotel. We spent an enjoyable evening in my hotel room, looking at Bryn Athyn via the magic lantern.

Mrs. West told me that her mother was in the hospital at La Gorande, and that I might see her there.
     Early the next morning I caught the train for La Gorande, and arrived there at dusk. It seemed to me that the engine headlights were gleaming just over the horizon as I walked toward the far-off station. Some distance ahead of me I espied a happy little lady who was clutching a copy of NEW CHURCH LIFE in one hand and a copy of the Writings in the other. It was Miss Lydia Hug. She was accompanied by Miss Suzanna Deal. We arranged the next day's schedule, and next morning began our visits. We were first to use hospital, where Mrs. Blake and Miss Hug, the General Church members and Miss Deal, a member of Convention, joined in the conversation out doctrinal matters and mutual friends its the church. Then, after I had given a brief doctrinal talk, we had a service, and the Holy Supper was administered.
     In the afternoon we called upon three ladies who had been reading the Writings and are interested its the New Church. Later we visited Mrs. MacDonald, a member of the Episcopal Church. She is in her eighties, and invalid, but has been an ardent New Church woman throughout her life; and for many years she conducted a class for women in the study of the correspondences of the Word. Here we talked for some time on the work of the church. Her beautiful philosophy and trust in the future life were well expressed in a letter to a friend, in which she said that although she loved Oregon, and had lived there for over fifty years, and thought its people and its climate ideal, she was now thinking of "moving," and she had many friends who would welcome her, and she knew the climate would be even better!
     Portland, Oregon.-Owing to a number of things, including a landslide which carried the railroad tracks into the Columbia River. I arrived in Portland on Sunday morning at 10.30 o'clock,-three hours late. I telephoned the Convention Church and talked to Mr. Blackler. He said he had just received the letter from Mr. Anderson, but if I would came to the church they would be glad to arrange for an evening meeting during my stay. Taking a taxi, I entered the church at 11.15, and was immediately greeted and ushered to the chancel, to be told: "The service is yours, Brother Cranch!" I quickly selected lessons from the New Testament and the Writings and delivered a sermon on "Prayer." They had been without a minister for some time and my sermon was well received. We arranged for a meeting on Monday evening, at which I was invited to speak out the differences between the General Church and the General Convention,
     On Sunday afternoon, after I had enjoyed dinner with Mr. Blackler, who is President of the Portland Society, two members, Mr. and Mrs. Ellston, drove me around to visit the New Church people. In nearby Vancouver (across the Columbia River in Washington State) we saw Mrs. Andrews, the former Rosalie Lorenz. Mrs. Fogle and her friend accompanied us, and we arranged for a service on Monday afternoon at Mrs. Fogle's home. Before the service I had lunch with Mrs. Andrews, and we drove to the Fogle residence, where we had communion service.
     About fifty persons had attended at the Portland Church for the evening meeting.

I gave them a thumbnail sketch of the history of the New Church, beginning with the biography of Emanuel Swedenborg and the early establishment of the Church, explaining how, from the beginning, there were two distinct views of the Writings, and how these crystallized to form the present organizations of the Church. Early in the evening I pointed out that I was a priest of the General Church, because I thought that body to be nearest to the truth of the Writings, and that I could not talk without bias, for which they would have to wake allowance. Thus I had perfect freedom to explain the differences without fear of controversy or the appearance of proselytizing. Following my rather lengthy talk, I showed, on request, the lantern slides of the Cathedral, Glenview and Pittsburgh, and also a review of Exodus and the Lord's Life. Our meeting extended well into the third hour before we broke up for refreshments.
     The next morning I went to Seattle, Washington State, and as I left the plane I was greeted over the loud-speaker system: "Will the Rev. Harold Cranch call at the office immediately." This was repeated until I finally reported at the office. There Lieutenant William Ayres Johnson approached from one side and took my arm, while Mr. Peder Johansen approached from the other side. Both had come to greet me, and neither had known the other. Arrangements were quickly made to provide for the best use of the limited time. I was first to visit Lt. Johnson and his wife, the former Gloria Caldwell, and during that time their baby was to be baptized. They live on the far outskirts on one side of the city, while Mr. and Mrs. Johansen live on the far outskirts on the other side.
     In the afternoon of the day I arrived, Lt. Johnson met me at the hotel and took me to visit some interested friends of the Church. We went first to the home of a man who had been bedridden for many years. He was a great student of the Writings, but had not known of any other organization than the General Convention, and he had not received the ministrations of the Church for many years. We talked for some time, and then held a very simple service, and he received the communion. He was deeply affected by this service, and contributed to the furtherance of this use.
     On the following day, Lt. Johnson called for me, and he and his mother and a friend of the family drove to his home for the baptismal service. The Johnsons live beside a lake that opens into Puget Sound. Two steps from their door, if imprudently taken, and you are in character. It was a beautiful setting, and the wild ducks had learned to swim right under the porch windows to get food. After dinner they drove me to the far northern side of town to hold a doctrinal class and communion service with Mr. and Mrs. Johansen and his brother and another friend who was able to attend. Several others, unfortunately, were unable to be there that evening. I stayed over night at the beautiful Johansen home, which is on Puget Sound itself. And I did wonder somewhat that all our New Church families in Seattle seemed to live by the water.
     The next morning I flew to San Francisco. It was a fine day, and as we passed over the Shasta Dam, with the beautiful snow-capped mountains in the background, the pilot was inspired to circle the new dam several times, banking sharply as we looked down upon the emerald lake, sparkling with reflected sunlight.

     My time in San Francisco had to be divided. I spent a day and a half there, and was to leave for the Sacramento Valley and go up to Oroville in Butte County near the Feather River District. On my return I was to spend another day in San Francisco, and then leave for Carmel-on-the-Sea. I telephoned Jerry Bundsen at his home, and he came to my hotel early next morning, when we talked about the Academy Schools, the General Church, and our mutual friends. He has become quite an important person in San Francisco, being connected with the CHRONICLE, and in addition has become a successful gag writer. His material is syndicated, and appears in daily newspapers all over the country, and in a Sunday comic strip, one of his well-known cartoon being "The Bobby Soxers." I had dinner with Jerry and his wife and their little girl, and we discussed the essential doctrines of the church. Mrs. Bundsen is not a member of our organization, but she entered into the discussion with much interest. We arranged for a meeting to be held on my return from Oroville.
     I left for Oroville on the Feather River Express-120 miles in 9 1/2 hours. Mr. John Caldwell met me and drove to The Inn, where I met Mr. and Mrs. Robert Caldwell. Over some refreshment we discussed church matters and a program for my brief stay. At John's home, he and his wife and I spent some time discussing doctrinal matters, in particular sonar of the stumbling-blocks to full acceptance of the New Church teaching concerning the Virgin Birth and the Sole Divinity of the Lord Jesus Christ. Following this informal class, Mrs. Caldwell asked to be baptized with the two children in the afternoon service. For that occasion, Mrs. Robert Caldwell brought a large silver baptismal bowl which had been used in the family, having the names of those baptized engraved upon it. And three more names will now be added.
     Returning to San Francisco, I went to see Mr. and Mrs. A. E. Bundsen at Palo Alto, and drove with them to the home of Mr. and Mrs. Fred Bundsen in San Carlos, where a service attended by nine persons was held.
     The next morning I travelled on the handsome Daylight Limited to visit the Paul May's family at Carmel. My hotel reservation had not been confirmed, but when I talked philosophy with the clerk at the La Ribers, discussing Aristophanes, Euripides, Socrates, Plato, Aristotle, and then Swedenborg, the clerk became so interested that he trundled out a room for me. Later we had occasion to turn from philosophy to religion, and he has requested several books.
     That evening I dined with Mr. and Mrs. May's, the former Margaret Cooper, and afterwards we had a service it which the Holy' Supper was administered. Immediately following the service. Paul expressed a wish to be baptized, and the ceremony was performed in an impressive sphere of worship.
     The next morning Paul and Margaret, with their little son, took me on a tour of exploration to see beautiful Point Lobos, which has the famous cypress trees found in Palestine and Crete.

At the airport we had difficulty persuading the pilot to land, owing to the rough weather, but when they told him at the tower that my heavy schedule of stops would be entirely upset if I missed that plane, he made the stop.
     The flight was choppy, but I arrived safely at the Los Angeles airport, where I was met by Mrs. Roy Davis and Charles. We went at once to their home, where I now saw fully laden orange trees, a beautiful date palm tree, several banana trees, and some yuccas, and all the varied flora and fauna of the great southwest coastal area. That evening the David family gave me a clear picture of the difficulties of our General Church group in that locality. While there are many members and friends in what is termed the Los Angeles region, they are so widely scattered that they cannot be called a single group. I spent seven days there, and, with the help of Charlie Davis as guide and driver of the family car, we covered the entire district, calling upon three or four families a day, and even this was difficult to accomplish, because of the distances.
     On the first day I called at the home of the Rev. and Mrs. Henry Boef, asking his cooperation in locating the present whereabouts of our General Church members, and he afforded me every assistance, telling me of several of our members in that general area that we did not know were there. We also arranged to hold a council of New Church ministers-those of the General Convention, his own Church, and myself-on my last afternoon in Los Angeles; and the same evening we were to hold a joint meeting of all the congregations, that I might address them.
     Each day I visited several communities, my headquarters being at the home of the Roy Davis family in Altadene. At Pasadena I talked with Miss Jane Scalbom. In Los Angeles I called on Joe Powell, from Bryn Athyn, also on Mrs. Jackson, the mother of Mrs. Fred Davis, of Bryn Athyn; but I tried in vain to get in touch with Miss Crystal Gunsteens and her brother Ed. At Inglewood we called on the Kemp family and at Long Beach we met Gorandmother Klippenstein. Mr. and Mrs. Emery Klippenstein, and a married daughter. Emery joined us in our search for other members he and Charlie Davis, both pilots in the war, compared notes while I listened in amazement At Canoga Park we found the home of the Semple ladies, but were unable to meet them. At Glendale we found that Mrs. Orff, a staunch member, had died a year ago. In Arcadia we talked by telephone with Mrs. Matthew Savage, and she arranged to attend the service on Sunday with her children. At Beverley Hills we saw Mrs. Burt, but Miss Ziegler was ill and could not be seen.
     On another day Charlie drove me to Riverside. On the way we stopped in Ontario, and had an enjoyable, but too short, visit with Mr. and Mrs. Emil Stroh. At Corona, our next stop, we met Mr. J. A. Fraser, one of the inspired and zealous workers for the New Church. With him was a Mr. Wilson, a reader of the Writings whom he had found in a most interesting way. Mr. Fraser has been a detective, and he has made it a custom, when visiting a town or city, to go to the public library, where he examines the books of the Writings to discover the names and addresses of those who have read them, following this up with a personal call to determine their reaction and the possibilities of church affiliation.

Mr. Wilson was one of his happy discoveries. The two had been to Riverside hunting for the Lawson Cooper home, that they might attend the service there; but this was not to be held until evening. Mr. Wilson was unable to go with us to Riverside, although he wished to be baptized into the New Church. This was a disappointment to us all, but Mr. Fraser joined us and we went on our way toward Riverside.
     In a suburb of Riverside we found Mrs. C. P. Unruh, the mother of Mrs. William Hansen of Spokane. Finally we arrived at time home at Mr. and Mrs. Lawson Cooper. He had but recently returned from duty with the Red Cross in Okinawa to resume his teaching in Riverside. We all went out to dinner, and a service was held on our return. Meanwhile Mr. Wilson had tried to telephone us that he could spare a few hours from his work, but he had to return to Corona while we were still at dinner. We drove Mr. Fraser to Corona on our return. At Burbank we met the Sillimans, and, at Hollywood, the Stolls.
     A service of worship was held at the Davis home in Altadene on Sunday, and 19 of these scattered members were able to attend. Most of them joined in the community dinner which followed, and while this was being prepared I gave a class to the children, showing them the pictures of the Life of the Lord and of the story of Daniel. The next afternoon I transferred my baggage to Hollywood, leaving the Davis home with deep regret. They had taken me in as a member of the family, and I enjoyed their hospitality very much.
     At the meeting of the ministers, held at the Rev. Heney Boef's Church, these present were: Revs. Walter Murray and Andre Diacottoff, of the Convention societies; Mr. Boef and Mr. William Taylor, his assistant, and myself. The meeting was opened with prayer and a reading from the Word, conducted by Mr. Beef in the chapel of their church building, after which we adjourned to the council room, where we discussed the church extension work as a whole, and with particular reference to the ethics of cooperation. Mr. Boef has sought the friendship of the General Church and of the Convention, both for himself and its the name of his society, and a rather happy relationship among the three organizations already exists on the Pacific Coast. This meeting, with the one that followed it, has some historical importance; for I believe it is the first in which the three organizations have been represented together in cooperation, without the sacrifice of their doctrinal convictions.
     In the evening I addressed a group of the members of these organizations which well filled Mr. Boef's Church. I talked on the Visual Education work and its use in church extension, using a set of sides of the Exodus story as an sample. These recalled the literal sense, while the lecture gave a running summary of the internal sense in its application to man's regeneration. Following this, upon request, I showed the slides of the Bryn Athyn Cathedral. The meeting then took a social turn, and I met the various New Church people present. I found that one of my members of the Chicago South Side Church had moved to California, and was now active in Mr. Beef's church. Here, also, I met Miss Nancy Gladish, a sister of the late Rev. W. L. Gladish.
     Rev. and Mrs. Henry Boef entertained me that night, and in the morning I left on an early plane for San Diego.

Here I was met by Mr. and Mrs. "Bill" (Howells) Walker, and they took me to their home in La Mesa, California. Mr. Fraser, meanwhile, had arranged to come down from Corona to attend our service, and Lt. John Cranch came from the San Diego Navel Base. Present also were Mr. and Mrs. Dibb and Mrs. Croix, a member of the Convention society, and, on invitation, the Rev. Robert Young, minister of the San Diego Society of the General Convention.
     Mrs. Walker had prepared an excellent dinner for the entire group. Following it we had a doctrinal class dealing with the meaning of the Holy Supper, and particularly with what is accomplished by the proper order and use of its ultimates. The communion was received at the service which followed, and we were impressed by a deep sense of its holiness. At this service, also, Mrs. Walker was confirmed. We then viewed the slides and, after the meeting broke up, I spent an enjoyable time discussing the subject of the Authority of the Writings and their Divine nature with the Rev. Robert Young who is a strong New Churchman.
     The next day I had dinner with Mr. Fraser and Mr. Dibb in San Diego, and in the evening we dined at the Dibb home. Mr. Dibb is President of the Convention society, while Mrs. Dibb is a member of the General Church. On Sunday I attended the first half of the service in Mr. Young's church, but was obliged to leave to catch my plane for Tucson, Arizona.
     At Tucson I enjoyed the warmest weather of the entire journey-a wonderful 90 degrees Mr. Robert Carlson, of Tucson, and Miss Janet Lindrooth, of Prescott, Arizona, met me at the airport and drove me to the Carlson home, where I met Mrs. Carlson (Barbara Gyllenhaal) and her sister, Miss Marion Gyllenhaal. We arranged to hold a service that evening with the Waddell family. After dinner we held a service and class, those present being: Mr. and Mrs. Carlson, Miss Marion Gyllenhaal, Miss Janet Lindrooth, Mrs. Irma Waddell, Mr. and Mrs. John Waddell, Miss Susan Waddell, and Seid Waddell-a total of ten adults and the Carlson baby.
     Next morning I started my trip to Denver. Would that I had missed that plane! At El Paso, Texas, where I was to change to the Continental Airline, we were grounded for nearly six hours because of an alkali dust storm and freezing weather ahead in the Rockies. I did not waste this time. I introduced the teachings of the New Church to two soldiers who could not very well get away from me, and one of them expressed a wish to correspond and to receive the literature of the Church. When we arched at Albuquerque, we were again grounded, this time because of an ice storm. Every half hour, through the long wait in the waiting room, we were told: "We cannot start yet, but in another half hour we will see." At breakfast I discussed Brazilian politics with a Captain of the Brazilian Army who was returning from Italy. But I did not get very far toward instituting a new center of the Church in Brazil. At long last the plane took off, only to be grounded again in Pueblo, where it was determined that we would fly through to Denver.
     Arriving in Denver seventeen hours late, owing to storm conditions, my visit was shortened, so that we could have only one service and class, nineteen being present on that evening.

Gary Gordon, daughter of Mr. and Mrs. Robert J. Norton (Audrey Bergstrom), was baptized. The next day I talked with Mrs. Fiedler, the former Marion Allen, who lives in Holyoke, over 100 miles from Denver.
As I returned to Chicago early in March, I reflected upon the widespread membership of the General Church. On this too brief visit to time Western States I had traveled nearly 14,000 miles, and visited nearly 200 people; 180 had partaken of the Holy Supper; there were four adult and four infant baptisms, and one confirmation. And these friends, who are striving to retain and defend the things of the church with themselves and with the children, cannot receive the regular ministrations of the church, awing to their distance from centers of the church. The importance of the work of providing for their needs is so great that it brings to us a greater appreciation of the way in which the problems were mint and successfully overcome by such pioneer priests as the Rev. F. E. Waelchli. The love and admiration of the entire membership of the General Church goes out to these distant members in their effort to keep the flame of New Churchmanship burning under the handicap of isolation.
CATHEDRAL-CHURCH OF BRYN ATHYN 1947

CATHEDRAL-CHURCH OF BRYN ATHYN WALLACE WINCHELL 1947

White grandeur of granite and glory of glass:
To us upon the highway speeding by.
You lift your great tower like a trumpet-cry
Above the trees, above the slopes of grass,
Against the warm west where the cloud-shapes mas-
"Behold, He cometh with clouds, and every eye
Shall see Him!"- and though all things fade and die,
You announce a Kingdom that shall never pass.

Spire upon spire, a vision cut in stone.
Each stone a silent prayer, each transept lit
With heaven's rainbows like the arcane beauties
Known to that seer of the truths which you enthrone:
You call our age to more heroic duties--
In Time, you point us toward the Infinite.
WALLACE WINCHELL.
Pastor, First Congregational Christian Church
Milford, New Jersey, November 18, 1946.

NOTES AND REVIEWS. 1947

The remaining portion of the work explains the Books of the Prophets Isaiah and Jeremiah, and we understand that the translator has placed the manuscript in the printer's hands, to be published in the course as Volume VIII. He also contemplates the coupling of an Index to the entire work, presumably in more detailed form than the one included by Swedenborg in his Index to the Spiritual Diary.
SWEDENBORG AND A DOCTOR'S DEGREE 1947

SWEDENBORG AND A DOCTOR'S DEGREE Rev. MARTIN PRYKE 1947

Editor of NEW CHURCH LIFE:

     I believe that your readers will be interested in a recent investigation made by the Advisory and Revision Board of the Swedenborg Society.
     It was drawn to our notice that a number of biographies of Swedenborg (including our own publication. Warren's Compendium) state that Swedenborg received a Degree as Doctor of Philosophy at the University of Upsala in 1709. The Board instructed me to communicate with the University of Upsala on the matter, and also to write to the Rev. J. G. Dufty and the Rt. Rev. Alfred Acton, who have both made a very considerable study of Swedenborg's life. All these authorities agree in stating that Swedenborg received no degree. That he presented a thesis at the University of Upsala in 1709 is true, but this was a thesis "pro exercitio" (that is, by way of practice, or as an exercise) which entitled him to no degree whatsoever.
     The Board thought it well that this correction should be brought to the notice of the Church.

     Yours very sincerely,

          REV. MARTIN PRYKE.

               Acting Secretary of the
               Advisory and Revision Board.
London, November 18, 1946.

Church News 1947

Church News Various 1947

     OTTAWA, ONTARIO.

     Bishop Acton's visit to the Ottawa Valley in September was a notable event to the little group of New Church people in this district. Our present population comprises Mr. and Mrs. Fred Carson in Aylmer, Quebec, Mr. and Mrs. Robert Schnarr and three children in Ottawa, and Mr. and Mrs. Alec Craigie in Woodroffe a suburb of Ottawa.
     The Bishop arrived from Toronto on Wednesday evening. September 25th, and left for Montreal on Saturday morning, September 28th. On Thursday afternoon. Mrs. Nellie Carson made the rather tedious trip from Aylmer to our home in Woodroffe, where the Bishop was staying and in the evening we had a service. Our congregation for this was enlarged by the fortuitous presence of Mr. and Mrs. Eliot Cranch of Rochester. N. Y., who were staying with Bob and Phyllis Schnarr, on their way to Kitchener. This brought the attendance to seven adults and one child.
     The following evening we gathered at the Schnarr's, where Bishop Acton gave us a fascinating talk bearing the rather forbidding title of "The Anatomy of Regeneration." On Saturday morning he left us, carrying with him our deep affection and gratitude.
     One of the compensations of isolation is that, on those rare occasions when such a distinguished visitor arrives, one can almost monopolize him with impunity. The hours slip by in easy conversation, and there is none of the hustle of a big assembly. We drew deep draughts from the depths of Bishop Acton's knowledge and love of church matters, and felt inspired to seek a wider knowledge for ourselves.
     ALEC CRAIGIE.

     WYOMING, OHIO.

     The November meeting of the Southern Ohio group was held on the 16th and 17th of the month at Wyoming, the Sunday service and doctrinal class being conducted by the Rev. Norman H. Reuter.
     It may be of interest to note that those who attended the service on Sunday morning had traveled a total of 2050 miles, plus three city blocks. The Robert Barnitz family and Mrs. Rush came from Urbana, 85 miles away; the Fred Merrells came from Springfield, which is about 75 miles away. Mr. Gebert drove his efficient Model T from the hills of Indiana, and enlightened us upon the therapeutic and nutritive value of goat's milk. John Alan came from Glenview; and Ralph McClarren and Marjorie Merrell arrived from Bryn Athyn on Sunday morning; bringing the total mileage to 2050, and Mrs. Cowing walked the three blocks.
     After the service we drove to the nearby Roselawn Tavern, where the whole group ate together. Those who had the farthest to drive then left for home, while the rest of us proceeded to the home of Mrs. Cowing, where the doctrinal class was held.
     Since we cannot have a regular service each Sunday, we make the most of the time we can have together when the visiting pastor comes which is once a month. It involves a bit of work, but it means a great deal of pleasure for everyone in the group. And a few cut-of-town visitors add much to the sphere of worship, and to the enjoyment of social activities.
     DONALD MERRELL.

     TORONTO, CANADA.

     A Local Assembly.-Every day we give thanks to the Lord, and at the time of "Harvest Home" we render special thinks for His bountiful gifts to us, but at the Thanksgiving season this year the Toronto Society felt and voiced particular gratitude, as we had the inspirational leadership of the Right Rev. Alfred Acton to direct our thoughts to high channels. We had all read of the simplicity of wisdom, but in him we saw it evidenced.
     Thursday evening, October 20th, found fifty ladies of the society gathered at the home of Mrs. Sydney Parker to listen to the story of the beginnings of the New Church its London, England, and Bishop Acton kept us vitality interested throughout his talk.
     October 11th was the men's evening, and thirty-one gentlemen were seated for a supper prepared under the capable management am Mm. Percy Izzard, after which they enjoyed an intellectual repast with the Bishop gave an address on the subject of "The Brain." Willingly or not, this seems to have resulted in a general urge to further study of the Philosophical Works of Swedenborg, and tin, membership in the Swedenborg Scientific Association.
     Saturday evening was the time set for the Episcopal Address before a general gathering of the members of the society, the subject being "The Two Minds of Men." This wise talk directed our thoughts in preparation for the Holy Supper its which we were tin, participate on the following morning, and closing with the words: "The bread and wine are the testification of all the Lord's gifts, which all may receive who approach Him worthily. Those approach worthily to the Sacrament who have made this kind of preparation."
     Sunday, October 13.-Divine Worship included the children's offering to the Lord, the adult Thanksgiving Service, and the Holy Sacrament. The children followed the Bishop and our pastor down the aisle, each child carrying fruit which was presented at the chancel as a symbol of gratitude to the Lord for His mercies, with the singing of their thanks its a Hebrew anthem. Actually, the children themselves are an offering of the parents; indeed, no one could be present in such a sphere without rendering thanks to the Lord of all life.
     The Rev. A. Wynne Acton conducted the service, and was assistant to the Bishop as celebrant in the Holy Supper. Bishop Acton preached a very brief sermon on the words. "Give us this day our daily bread," which is recorded in the hearts of those also heard it. About one hundred were in attendance.
     At a meeting in the evening the Rev. W. Cairns Henderson made his bow to the Olivet Society when he delivered a very fine address of "The Doctrine of Perception." This proved to be a scholarly study of the subject, and Mr. Henderson can be sure of his welcome from now on.
     Monday, October 14.-The Assembly closed on Monday evening with a banquet at which approximately one hundred guests were seated, with the members of the clergy and their wives at the speaker's table, and the Rev. A. Wynne Acton as toastmaster. Perhaps this is a good spot to say that many favorable comments were made during the Assembly on the fact that it was father and son working together with such beneficial effect, the combination being a happy one which we hope will be oft repeated,
     Mrs. Beverley Carter, with able assistants, provided a delectable meal served in happy' surroundings, songs were suing, and brief speeches were made by Mr. George Baker, Mr. John Parker, and the Rev. Cairns Henderson. A toast was honored in song to the Rev. and Mrs. F. E. Gyllenhaal, this being the first banquet held since their departure. Mrs. Clara Sargeant had composed a special song to Bishop and Mrs. Acton, which was sung, first by a few' of the ladies, and then by all present because it voiced our feelings toward these two very good friends.

The Bishop then closed the Assembly with the words and thoughts of which he is so much the master.
     Mrs. Alfred Acton spent a couple of weeks with her many friends in Toronto, and our only regret is that her health prevented her doing as much visiting as people had hoped. Other out of town guests for the Assembly were Mrs. Cairns Henderson and Mr. and Mrs. Arthur Fountain with their son.
     Fifteen appreciative people returned from the Charter Day festivities in Bryn Athyn, all of whom are enthusiastic about the cordiality extended to them during the visit.
     It is a pleasure to report that Mr. and Mrs. James Bond and Mr. Leigh Bellinger, of Kitchener, have taken up residence in Toronto, and will be welcome addition to our society.
     This is the time to extend to each of you who read these lines our best wishes for a Happy New Year. We hope that peace and good-will may be felt upon this earth some of these days, but realize that this can only be brought about by individual striving toward charity to the neighbor, and not by the mere cessation of war.
     VERA CRAIGIE.

     DETROIT, MICHIGAN.

     First, to every priest and every lay member of the General Church, our group's best wishes for a happy and prosperous New Year. May success crown every effort of the Church and the Academy during 1947!
     A review of the past years work of our group leaves us with a sense of satisfaction and gratitude. In the first place, most of our ex-servicemen are back with us, and are helping mightily in our activities. Dr. Walter Childs and Mr. Leo Bradin must be particularly mentioned for the valuable work they are doing in preparing our room for services every Sunday. When we assemble for worship, we now find the room clean, the chairs in place, and the chancel furnishings and drapes installed. It is a wonderful improvement, and a great help to our pastor, who formerly had to do much of the work himself. Messrs. Childs and Bradin certainly have our thanks and appreciation for so faithfully and efficiently performing this very important use.
     During our official year, ending October 6th, we had services on 40 Sundays, 11 being the regular monthly services conducted by the Rev. Norman H. Reuter, one special service conducted by Bishop George de Charms, and 28 lay services, the readers being Mr. Norman Synnestvedt and Mr. Walter Childs. Also, during the year 24 doctrinal classes were conducted by our pastor.
     At our service on Sunday, November 24th, Mr. Reuter delivered a most excellent sermon taking as his text three words at the 5th verse of the 1st chapter of Haggai, "Consider your ways!" This admonition of the prophet was explained as involving the act of self examination, which is never easy, and apt to be quite disturbing, but nevertheless, must be undertaken periodically by the earnest New Churchman who hopes to progress toward regeneration.
     It was plainly shown that even the best of us may have hidden sinful tendencies, which must be recognized, acknowledged and, with the Lord's help, eradicated. A practical sermon of this kind must do a lot of good, and we were glad to note in the congregation a number of non-members who occasionally meet with us, and who could not fail to profit from the lesson so ably presented.
     Mrs. Henry Mellman, the former Sylvia Synnestvedt, is again attending our meetings, and we are pleased Mr. Mellman's business has called him to Ann Arbor, Mich., where the newly-weds will reside, and from which point it will be easy for them to get to our Sunday services.
     This report is being written on Thanksgiving Day, and, while pausing to offer our thanks to the Lord for His blessings, we are looking forward eagerly to our big Christmas celebration Sunday, December 22d, is the date, and committees are already busy with the details.

This is one time of the year when our children have a central part, both at the service and at the entertainment which follows the luncheon. There will be a tree and a real, live Santa to distribute gifts to all the children; and there will be a program that will bring out the varied talents of our group If this affair is as good as it promises to be, we will tell you all about it in our next report.
     WILLIAM W. WALKER.

     PITTSBURGH, PA.

     We had the opportunity to welcome the Right Rev. Willard D. Pendleton on Friday evening, November 8th, when he came "home" to Pittsburgh as a guest of the Pittsburgh Chapter of the Sons of the Academy. Following the Friday supper, he gave us an informal talk on "The Academy Schools." This explained how the heads of departments had met their problems in handling the large college enrollment, and had enlarged the Faculty to make it possible to accommodate all cantors.
     On Saturday evening the Pittsburgh Chapter of the Sons was entertained am the home of Mr. Alexander P. Lindsay, and Bishop Pendleton addressed them on an educational subject. The Rev. Karl R. Alden was also an honored guest, and favored the group with a talk on the accrediting proceedings for the Boys' Academy.
     On Sunday morning, November 10th, the Children's Service was conducted by Mr. Alden, and at the adult service which followed Bishop Pendleton delivered the sermon.
     The Women's Guild has assembled many needed and useful articles for our friends abroad, being assisted in this undertaking by the children of the Day School, who gathered different items which they thought their foreign contemporaries would like and enjoy.
     The Music Committee is well staffed this year. It is comprised of the following ladies: Mrs. Leander P. Smith, Mrs. Besse E. Smith, Miss Jennie M. Gaskill, Mrs. Robert M. Kendig, Miss Esther Grote, Mrs. Daniel Conn, and Miss Zoe Iungerich. We are anticipating a musical year.
     The Thanksgiving Service was held at eleven o'clock on Thursday morning. November 28th, and was a combined adult and children s service, with a fruit offering by the children. Occasions such as this demonstrate that there are many "little People" who will soon be ready for the Day School.
     The Social Committee, under the able chairmanship of Mr. and Mrs. Alexander H. Lindsay, really "did their stuff" with a Super Carnival on Friday evening, November 29th. Guests from Bryn Athyn and returned students added much to make it a gay and enjoyable affair.
     ELIZABETH R. DOERING.

     EUROPE.

     As translated from the German by Bishop Acton, we gather the news of developments in Italy and Germany from DIE NEUE KIRCHS, edited by the Rev. Adolph Goerwitz, of Zurich. Switzerland, as follows:
     Trieste.-.As before noted. Dr. G. Emanuel Ferrari at Padua was able to publish an essay about Swedenborg in the Theosophical magazine ATMAN. Thereupon a great number of orders for the works of Swedenborg arrived at the main library in Trieste from different parts of Italy, and this brought a number of letters that were answered, some by Fraulein Gloria Mitis, and some by Dr. Ferrari.
     Dr. Ferrari has occasionally visited the Protestant Communities at Padua, and was able to deliver to them a thoughtful lecture about the teachings of the New Church. The minister of the Methodist Group, P. Seta, has been making use of New Church literature, as well as their own, in his chancel. Dr. Ferrari also got in touch with the main Protestant churches in Italy, in the hope of bringing forth the ideas of the New Church on different questions, in case unification of the Protestant churches on political grounds should take place.

     Unfortunately, Dr. Ferrari, who had been living at the home of his parents in Padua, has once more been transferred to the National Library at Venice, where he will have less time for church work. He has worked out statutes for the prospective "Italian Society of the New Church," which comprises the whole territory covering the Italian language, as also he has planned some sort of Swedenborg Society and the Swedenborg Central Library thereof. The center for the Italian New Church is still in Trieste, and also the stock of books which is still in existence.
     As a result of the Essays which appeared in the ATMAN magazine, a young mathematician has started reading the Writings, and has given several lectures about Swedenborg to the theosophical Circles there. "Let us hope that the independence which the big Powers proclaimed for Trieste will not have a deadly effect for the city and for the New Church."

     Germany.-During August, at Meersburg and Kreuzhingen, the Rev. Adolph Goerwitz met Prof. Dr. Ernst Benz, of the University of Marburg, and learned that a publishing house at Stuttgart is ready to publish Prof. Benz's work, entitled Swedenborg in Germany: F. C. Oetinger and Immanuel Kant's Views about the Person and Teachings of Enamel Swedenborg. Compiled from New Sources by Prof. Dr. Ernst Benz, Marburg (Lahn), 1945. Motto: "The rabble spreads untried fantasies. This the learned must not do." (F. C. Oetinger).
     The book (more than 300 type-written pages) is a thorough study, primarily about Prelate Oetinger and his contacts with Swedenborg. It is known that Landgrave Ludwig IV of Hesse-Darmstadt was much fascinated by Swedenborg's writings, especially, as with Oetinger, by everything he said concerning the spiritual world. He put questions to Swedenborg, and also received answers from him. Oetinger also wrote to the Landgrave about Swedenborg.
     Prof. Benz has now discovered in the Hessian State Archives in the Castle at Darmstadt a collection of "Swedenborgiana" with 36 until then unknown documents which he adds to his book as an Appendix. The Castle, together with the Archives and the MSS. of Swedenborg, was completely destroyed by the Allied Air Force. That the text, at least, of those documents has been saved for us, we owe solely to the studies which Prof. Benz made before the destruction. [How this was accomplished was described in NEW CHURCH LIFE, October, 1946, page 512.]

     Austria.-At Bregenz (at the upper end of Lake Constance) a feast week, August 4th to 11th, was arranged by the French Occupation Forces, for which the Swiss received pass accommodations. By the payment of a fee, the New Church friends availed themselves of the opportunity. The Rev. Goerwitz, on the 6th, went to Bregenz, where he was received with much hospitality by Engineer Felix Prochaska and his wife, and by Eng. Brunt Prochaska and his wife, who had for some time been living at Rons. near Feldkirch. A service was held on August 11th at the home of the family of Bruno Prochaska. In the early morning, Manfred, the 18-year old youngest of the Prochaska brothers, had arrived after several days and nights of travelling in many old trains, mostly standing. Such a journey is certainly not a pleasure, the more so as the Austrian population has the use of only damaged railway cars, in which most of the panes of glass have been replaced by boards, and all illumination is lacking.
     The Sunday service was held in the living room, which had been beautifully arranged for this purpose. Immediately after the opening, the Rev. Goerwitz baptized the three children of the couple, Bruno Prochaska and his wife Hermine (nee Hoschky); Bruno Joachim, born December 24, 1940, in Vienna; Margot Angelika, born March 21, 1944, in Vienna; and Christine Charlotte, born June 11, 1946, in Rons, Vorarlberg.

     Another child, Felix Harald Emanuel, son of Felix Prochaska and his wife Hildegard, bone April 16, 1942, at Torgau in the Elbe Province, Saxony, had already been baptized at his birthplace by a Protestant minister; so the Rev. Goerwitz gave a corresponding blessing of baptism. After the sermon, the Holy Supper was administered to nine communicants.

     THE WRITINGS AT THE UNIVERSITIES.

     An example of the fact that the teachings of Swedenborg are occasionally introduced in courses at the universities has been brought to our attention by the Rev. Paul Hartley, of Newark New Jersey.
     Recently he visited the Princeton Theological Seminary and had the privilege of attending a seminar conducted lay Dr. Otto A. Piper, Th.D., D.D., Professor of New Testament Literature and Exegesis, whose courses include a treatment of New Testament Eschatology-the doctrine of the last or final things, as the end of the age, the second advent of Christ, judgment and the future state. And one of the works assigned to the students for collateral reading is Swedenborg's Apocalypse Revealed, copies of which have been provided by the Swedenborg Foundation Inc. New York, for the purpose.
     It is planned that one student will prepare a paper on this work and the class will discuss it. Mr. Hartley has been invited to attend. He has been engaged in research is to evidence in past and contemporary history of the spirit of the New Age that may be regarded as a result of the Lord's Second Advent and of the New Jerusalem. Reports of this research are published in the annual Journal of the General Convention.

     DURBAN. NATAL.

     November 28, 1946.-Our pastor and his wife are now settled in their new home next door to the Church, and their family has been increased to five since the birth of the twins,-an event which caused quite a stir in our small group. As a matting of interest, there has recently been a record number of births in the Durban Society; altogether about ten babies have arrived during the past six mouths.
     Some months ago the pastor instituted religion classes for children of school age, and these are now held regularly every Friday afternoon. Young people's classes continue and are held every Monday evening at the Rogers' home. At present we are studying Earths in the Universe.
     In connection with our group of New Church friends at Pinetown the Rev. Norbert Rogers conducts service there regularly on the first Sunday afternoon of every month. For some time now, Miss Elsie Champion has been giving Sunday afternoon religion class to the six Ridgway children at Pinetown and they are very much appreciated by these young folk and their parents.
     Early in September it was decided to revive the Durban Chapter of the Sons of the Academy, which meets on the second Thursday in the month.
     Mr. Colin Bernard Ridgway, who was a prisoner of war in Germany during the war years, arrived from England, accompanied by his wife, and they are now living in Durban. This is the last of our men to return from Active Service.

     Social Activities.-An event which is particularly worthy of note occurred on the 3d of August. This was "The Society Ball" organized by the Social Committee, which also incorporated a welcome to our boys who had recently returned to "Civvy Street." With the help of a three-piece band hired for the occasion, the evening proved to be a great success.
     It seems that Bridge is a very popular pastime here in Durban. A drive was held for the ladies in the church hall on September 6th; and another organized by the Social Committee, took place at Mrs. Wally Lowes house towards the end at October.

     Our young people appear to have revived an interest in Ping-Pong, and we have instituted a "Stanley Cup," which is a floating trophy donated by Mr. Stanley Cockerell. The first bid for this cup was made on the 20th of September, and after a bitter struggle the winner was Mr. Scott Forfar, with John Lowe as a close second. Some brilliant play was witnessed during the evening. It is hoped that a further competition in this respect will be held in the near future. In the meantime, many at us are endeavoring to improve our play, in order to achieve better success next time.
     At Hallowe'en a Fancy Dress Party was given for the children by Theta Alpha at the home of Mrs. Bongers (Denise Cockerell). The writer, unfortunately, was unable to watch the fun, but from all accounts a grand time was had by all.
     As the Christmas season is approaching, we shall soon be in the midst of preparations for our festivities, an account of which will be given at a later date.

     Return of Mr. Elphick.-After a five months' absence, the Rev. F. W. Elphick arrived on the "Winchester Castle" on October 27th, and soon afterwards gave an address at a meeting attended by a large number of people when we heard about some of his experiences in the course of a journey which took him first to the General Assembly at Bryn Athyn in June. He then visited the societies at Toronto, Kitchener, Detroit, Glenview and Barberton and sailed on the "Queen Mary" for England to attend the British Assembly, after which he visited the New Church group in Holland
     It was very interesting to us to hear from him about the General Assembly, and about the friends at Bryn Athyn and in the other societies, particularly for those in Durban who had visited the other centers. The lecture closed with the showing of photographs and colored Kodaslide pictures of the Cathedral and Bryn Athyn families, which were brought back by Mr. Elphick.
     VIDA ELPHICK.

     MONTREAL, QUEBEC.

     The activities of the New Church Circle in Montreal seldom appear in your news columns. Nevertheless, there is a continuous active interest in the life of the church, with meetings in homes of various members about ten litres a year.
     Every other month we welcome visits from the pastor of the Toronto Society; and, for good measure, other important church leaders also come our way. And, for short periods from time to tune, our group has also been joined by' friends from other church centers, especially by service people during the war years.
     A certain informality marks most of our meetings, and classes are usually followed by tea and occasional bridge.
     We record with regret the departure to Bryn Athyn of our good friend and pastor, the Rev. F. E. Gyllenhaal, after so many years at sincere and faithful service in building up our group and ministering to our spiritual needs.
     On November 30, 1946, we were pleased to welcome our new visiting pastor, the Rev. A. Wynne Acton. He conducted a doctrinal class on the subject of the Divine Providence, and the Sunday worship centered around the spiritual concept of the Parable of the Pharisee and the Publican. His initial visit holds great promise for the future good of our little group.
     Highlight of all this seasons activities, however, was the visit of Bishop Acton to our Circle for three days in late September. He brought us spiritual manna in the form of a most able presentation of "The Anatomy of Regeneration,'' "The Formation of the Internal and External Man," and a most inspiring sermon on Our Daily Bread." So deeply imbued, as he is, with all that the church teaches, we thoroughly enjoyed the spiritual feast he brought us, as also we enjoyed honoring him at an informal garden buffet luncheon, provided through the kindness of Mr. and Mrs. E. W. R. Izzard.
     D. MCMASTER,
          Secretary.

     KITCHENER, ONTARIO.

     December 1, 1946.-A new arrangement has been inaugurated with respect to our Children's Services. Formerly, these were held on Sunday mornings prior to the regular Sunday Worship, but for some time they have not been a regular part of our calendar. In response to requests that such services be resumed, Mr. Henderson has arranged to hold them on Wednesday mornings before classes begin, in place of the regular morning worship of the school.
     The enrollment in our day school is 25 pupils at present, which is five more than stated in our last report.
     A keen interest has been shown in our Friday doctrinal classes, which have been marked by an increasing attendance. The series begun in September was resumed on October 11th after our local assembly, when the pastor dealt with those characteristics of New Churchmanship which lie on the side of the will. An impersonal love to the Lord and toward the neighbor, which is the love of good; a spiritual attitude toward the neighbor which regards first his eternal welfare; and equal balance of good and truth in all judgments, an earnest desire to ultimate religion in every phase of life; aversion to love of dominion, deceit, and adultery, and a love of what is eternal in chaste, monogamous marriage-these were mentioned as the principle qualities in the group and it was said that upon them depend the intellectual ones previously described.
     The class on November 22d1 dealt with the question as to the Lord's foreknowledge of our final end at the time of birth. It was a very thought provoking paper on a subject of very general interest.
     Dr. and Mrs. C. E. Doering arrived that day from Bryn Athyn for a week-end visit as guests of Mrs. Alena Bellinger. We were able to meet them at the Friday supper and class, and on Saturday evening Dr. Doering addressed a meeting of the Men's Club on the subject of the Academy schools. At the Sunday service we had the pleasure of hearing a sermon in which he gave a very comprehensive explanation of the uses of Baptism.
     On November 11th a very large representation of the society surprised Joffre and Wynne Schnarr with a miscellaneous shower at the home of Dr. and Mrs. Robert Schnarr. Rather I should say we surprised Wynne, as Joffre was in on the secret; but Wynne's surprise and delight was enough for two. After the oh's and ahs over the gifts subsided, a delightful visit over the teacups followed.
     At the time of writing we are looking forward to a happy season of Christmas activities, and we take this opportunity to wish all our friends far and near, a very Merry Christmas and a Happy New Year.
     MARY A. KNECHTEL.

ANNUAL COUNCILS 1947

Announcements

The Annual Meetings of the Council of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa., from Monday, April 7th, to Saturday, April 12th, 1947. The Council of the Clergy sessions will be held on April 7th, 8th and 9th: the sessions of the Educational Council will be held on April 10th and 11th; and the Joint Council will meet on April 12th. The Program of the Meetings will be published in a later issue.
ASSISTANT TREASURER 1947

ASSISTANT TREASURER 1947

Me. Leonard E. Gyllenhaal has been appointed Assistant Treasurer of the General Church of the New Jerusalem and Assistant Business Manager of New Church Life. He has also been appointed Assistant Treasurer of the Academy of the New Church.
ASSEMBLY REPORT 1947

ASSEMBLY REPORT 1947

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. Price, $2.00 postpaid.
GENERAL CHURCH COMMUNIQUE 1947

GENERAL CHURCH COMMUNIQUE 1947

     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.
PARENT-TEACHER JOURNAL 1947

PARENT-TEACHER JOURNAL 1947

     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.

CHARITY IN USES 1947

CHARITY IN USES Rev. HUGO LJ. ODHNER 1947

No. 2

NEW CHURCH LIFE

Vol. LXVII
FEBRUARY, 1947
     Prefaced as a motto upon the title-leaf of the Arcana Coelestia and other works of the Writings are the Lord's words in the Gospel: "Seek ye first the kingdom of God, and His justice, and all these things shall be added unto you." (Matthew 6: 33.) For to seek the kingdom of God is to draw near to the Lord and to His Church; and to seek His justice is to pursue the quest for spiritual, moral, and civil good, from a love of use for its own sake. Such as do this have no need to ask, What shall we eat and drink? or Wherewith shall we be clothed? For all these things will be provided: food and raiment for their souls; the food of love and wisdom which internally nourish and strengthen the spirit and the raiment of spiritual eminence and spiritual wealth, which in the heavens are granted as a protecting mantle about the use which the angels perform, according to the wisdom which they acquire through their use. (A. E. 1193:4.)
     The Writings were given for the use of the New Church; and those are of the New Church who use them from a spiritual love of use for its own sake. To those who approach the Lord in His Divine Human, now revealed in the visible form of Truth, and who seek the kingdom of God, and have their hearts bent on furthering the spiritual, moral, and civil good by which that kingdom can be established, to such "shall be added" all those things of love and wisdom which are needed as food and raiment for the spirit, and also all the wealth of knowledge and delight that will serve to protect and dignify the spiritual uses in which they engage.
     The Writings truly contain spiritual food for all future ages; and by spiritual food we mean love and wisdom.

But love and wisdom cannot be learnt out of books, not even from Divinely inspired books. Man cannot of himself procure the food of eternal life. Even the knowledge which he gathers from the Word and the Writings by his own effort will fade away unless, after death, it is given directly and freely by the Lord. And it is given only to those who have first sought the kingdom of God.
     How much less can love come to man by his own insistence! For love comes-as life itself-unasked, without being solicited. When a man reads the Word of Divine Revelation, he comes indeed into the presence of God. He sees the Lord, as it were rising out of its pages, standing before him with inviting hands; and the power is given man to love-or to refuse. But the love is not from the book. It comes from within, by an influx from the Lord, freely given: and it is received according to man's state-if so be that man would seek the kingdom of God.
     Neither can wisdom be obtained by the mere learning of doctrine. For wisdom, also, is of life. It is not through the knowledge of doctrine. but through the use, that is, the employment of doctrine in the uses of life, that wisdom is gained: and thus it comes not through any deliberate, self-conscious effort, but as an unexpected and tin- recognized gift.
     Love and wisdom, and knowledge and delight, are "added unto those who seek the kingdom of God and His justice. For by the justice of God is meant a life of compliance to His order, which looks to the good,-the spiritual and natural good of all mankind. To seek that justice is to love to be of use to the church, to' the country, to one's community, to one's fellow citizens, for the sake of these as ends.
     The Writings state that "a man is such as his use is." (E. 1193:2) His use to others. For "man is not born for the sake of himself. but for the sake of others, that is, that he may live, not for himself alone, but for others." (T. 406.)
     This, then, furnishes the test as to whether a man is seeking the kingdom of God and its justice. or not the test as to the end which rules in man's life. This end is hidden in the depths of his mind, in the internal man; and "what is being transacted there," we read, "is unknown to the natural [mind], for it is above the sphere of its observation; . . . for the Lord disposes all such things entirely without the man's knowledge.

Hence it is that man knows nothing of how he is being regenerated; and scarcely that he is being regenerated. But if he is desirous to know this, let him merely attend to the ends which he proposes to himself, and which he rarely discloses to anyone. If these ends are toward good, that is to say, if he studies his neighbor and the Lord more than he studies himself, he is then in a state of regeneration: but if the ends are toward evil, that is, if he studies himself more than he does his neighbor and the Lord, let him know that in this case he is in no state of regeneration." (A. C. 3570.) If he studies his own pleasure, is more zealous for his own good than for the good of others, then he is in no state of regeneration!
Thus it is that the love of uses is the common quality of all heavenly loves. And the great task in man's regenerate life becomes that of studying the relative importance of the various uses and obligations which face him. Each contact that he makes imposes upon him some new obligation. Each love which moves his heart calls him to some use or duty. From a merely natural good-nature, a man might feel himself a prey to all manner of calls from others which would dissipate his energies and distract him from any serious concentration or work. Men often take unfair advantage of natural good, impulsive and well-meaning, because it is unable to distinguish what is essential from what is trivial. And this is what causes much of the blindness, confusion and hesitation in our lives. Natural good is present everywhere, present in the worst of men. The sense of duty is also inscribed upon all men; in different forms. Common perception makes almost every man agree from his rational that the neighbor is to be loved. But how the neighbor is to be loved, and who is in the relation of neighbor to us, and how far, are matters which can only be known from the Word of Divine Revelation. (A. 3768.)
If we would seek the kingdom of God and its justice, we must, out of the Divine doctrine, learn the meaning of that spiritual good, that moral good, and that civil good, out of which the justice of the kingdom of God arises. For none of these, alone, makes for justice. They cannot be separated, either on earth or in the heavens. It is in their intimate conjunction that life consists. It is their proper subordination and cooperation that perfect society.

And in the effort that man makes to balance the claims of these three "goods" upon his time and his powers, he is given the spiritual food which builds his mind, his character, and his eternal spirit.
     The general teaching which unifies these three "goods" is, that love of the neighbor, viewed in itself, is not a love of the person. but a love of the good which is in the person from the Lord. And by "good" is meant use. We are to serve not merely our own use, but the uses of the neighbor. This is what ties men together into a kingdom,-a community of needs and interests. The person may indeed be loved, but from and on account of the good-or promise of good-toward society which he or she represents. It is by thinking what is good toward the neighbor, and willing what is good for him, that conscience is procured, and thus a plane built up in which goods and truths can be received. But this implies discrimination and reflection,-a study not only of the doctrine about charity, but a study of the neighbor and his needs, civil, moral, and spiritual, the needs of his use, the means by which he can be strengthened in his work.
     "No two persons are the neighbor in the same way." Precisely one and the same good never exists in two persons. It is this fact which justifies every man's creation, and makes his life, his freedom, sacred in the light of heaven. The recognition of this fact lies at the base of the doctrine of charity. Yet "all these varieties of human good, thus all the distinguishing differences of the neighbor, which are according to the reception of the Lord, that is, of the good proceeding from Him, can never be known to any man, nor even to any angel, except in general...." (A. C. 6706.) It is obvious that man cannot know the precise quality of the good that is in his neighbors as individuals, or as groups. `But it is the part of Christian prudence to search well the quality of a man's life, and to exercise charity in accordance therewith." (A. C. 6704.)
     To love uses, from love to the Lord and the neighbor, is to "seek the kingdom of God." But to seek its justice means to seek for the light in which a man can distinguish spiritual and moral and civil good, and recognize where such goods exist, and how and when such goods may be furthered, and perceive the order of their relative importance.

     The universal teaching is, that the first of charity is to shun evils as sins against the Lord; and that, unless this be done, no use that is performed is interiorly genuine, or good, but contains the evils from which it was prompted. But evils are not seen when man is ignorant. A child does many evil things, with grave consequences, being unaware of the evils which are involved in it: and the ignorance indeed excuses, but it does not take away, the evil. It is so also with gentiles and with the simple. But the doctrine of charity teaches what evil is, what its origin is, in order that we may not only shun the evils that we see when exploring ourselves, but that we may not give rise to new evils, or encourage the evils and disorders which are in those who are about us.
     Evil, in its rise and origin, is a perversion of order. In the beginning, when He had created the earth. "God saw that it was good." All things as they came forth from His hands were in the order which His love and wisdom had appointed. But there were subordinated degrees of good, degrees of excellence and perfection. This is suggested by the fact that, after the creation of man in His own image, He gave to him dominion over every living thing, and gave to the animals every green herb for meat: after which "God saw everything which He had made, and behold, it was very good."
     This order of uses is reflected in man's own equipment. He has a body for use on earth, a natural mind for conscious use even on earth, and a spirit or soul which is for use in heaven. One is to serve the others, and all are to serve the Lord And this order was not destroyed by those who, from freedom, desired certain lower forms of good in preference to the higher. The lesser good, such as the concern for bodily delights and comforts, could still serve in the economy of the kingdom of God: unless, and until, it was turned against higher uses, and men began to pursue self-love without caring whether it harmed the neighbor or not. Then this lowest good-that of external and bodily delight was corrupted into a form of evil, which began to assail, not only the external good of society, but also the good of moral and mental life, and finally the good of spiritual life. It was so that the ground was cursed because of the eating of the fruit of self-indulgence, and life for mankind became a span of sorrow and labor. The urge of human hearts was to place self above society, and the world above heaven And the only regeneration possible for man was to restore the true order, and learn again to seek first the kingdom of God.

     There are three universal loves, which are in every man from creation, and thence from birth (T. C. R. 395): and they are, first, the love of heaven (which means love of the Lord and the neighbor):     secondly, the love of the world: and thirdly, the love of self. And charity-we are assured-"has something in common with each of them" (T. C. R. 394); and "when rightly subordinated, they perfect a man" (T. C. R. 395). For "from creation the love of self and the love of the world are (also] heavenly, in that they are loves of the natural man which are of service to the home (pro domibus). For from the love of self and the world man wills to be fed, clothed, and housed, to take thought for his family (or home), to solicit employment for the sake of use, and even to be honored according to the dignity of the affairs which he administers, for the sake of obedience: and also to be delighted and recreated from the delights of the world." (D. L. W. 396.)
     The natural man, at this day, eagerly confirms this. He goes further, and insists that "charity begins at home," in the sense that his own interests must always come first. But he forgets that it is only when rightly subordinated that the loves of self and the world are orderly and legitimate. While he may sometimes condemn self- love in others, and take some pride when he acts generously to others, he is blind to the fact that the love of self into which man is born at this day is not heavenly, but is thoroughly pervert, detached from any love of heaven or the neighbor, and full of the evils which lead man to avoid and resent any necessary subjection of his personal good to the good of others. He does not relish the doctrine that the love of self and the love of the world can legitimately strive for the good things of life only for the sake of an end of use, to the end that by such things man may be in a better state to serve the Lord and the neighbor. (D. L. W. 396.)
     If man would seek the justice of the kingdom of God, he must first subdue and tame the love of self, and silence the persistent voice within him which calls for self-indulgence and excessive attention to his bodily comforts, and for recognition of his superiority, his dignity, his self-importance, and which swells him with resentments, and fills him with cruel hatreds against those who do not give him honor or preference.

In such states he cannot possibly understand even the most general uses of the kingdom of heavenly life. Even justice, in its common meaning-a perception of which remains in every land as a last harrier against dissolution-even the sense of ordinary justice is dulled by such a love of self.
     But the love of the world also must be subjected, purified in the fire of a love of uses. The love of possessions, the envy of others, the love of luxury and of art, and the products of culture, while they do not contain such enormous evils as are within the love of self and of rule, and do not threaten the freedom and the hopes of others to the same extent, yet well out from the hells to destroy the things of charity. Natural and worldly things are of evil, and lead astray, so far as they distract man from his uses, and so far as man regards them as essential in themselves, instead of instrumental to spiritual ends, and thus so far as he becomes their servant and worshipper, and puts his heart in them. So far as this be done, the moral sense of man becomes weak and irreliable; he loses the power to discern between what is honest and dishonest: he cannot distinguish between that which serves heaven and that which serves hell; he judges all things by the standards of the love of the world judges things and people merely by their temporary fashion, their material worth, worldly splendor and glamor, aesthetic values literary merit, scientific accuracy, or immensity of learning. And if the mind is detained on this natural plane, from a ruling love of the world, how can it even see the kingdom of God and its judgments-unless it be "born again"?
     The evils of the love of self and the world "cannot be removed in any other way than by the love of self becoming the love of uses." (D. P. 233.) And this reversal," this conversion, cannot occur in a moment"; for "the greatest delight in life" is from the love of self, and this can be lessened, and he turned into the love of uses, only successively." The evil is not transformed into good. But the Lord introduces good so far as evils are removed by resistance. (D. P. 233.) Until man's love of self is as it were a servant, not a love of self from self. (E. 1193.)
     It is by the perception of uses that society is built, both in the church on earth and with the angels in heaven. This perception is the food of angels, and it comes even to man, through the faithful and just performance of the office, business, or work in which he is.

Sincere effort comes from a love of use for its own sake. It is from his own use (a use performed to others) that a man views other uses. It is in his own particular field that he builds his character and his morality, and comes into a special illustration. But this illustration, this wisdom of experience, extends, like his moral attitudes, to his life as a whole-in church, in civil society, and in his home.
     In every state of new effort in his use, there comes-like the manna from heaven which came fresh each morning upon the camp of Israel-a new perception of truth, truth of charity, truth of good; which is no mystical thing to be wondered at, no abstract thing belonging to some occult state, or possible only to some advanced adepts in the Doctrine, but which is simply a new and living insight into our relation to others, our use in the kingdom of God, a kingdom which extends even to civil and moral things. Such perceptions are indeed truths-truths already known, and always easily to be found in the pages of Revealed Doctrine and in the Sacred Scriptures. But through we read them there. they are not truths of good until, through uses done from love, they begin to sparkle with the light of heaven, to betoken the morning of a new day,-a day in which the confusion and obscurity, which our domestic anxieties and our worldly problems may have brought upon us, are dispelled, and we are again allowed to see some small place that we can perhaps fill in the vast scheme of uses yet undone.
     How unending the obligations which surround every man How abysmal his ignorance as to the precise relation of his seemingly conflicting duties or opportunities to be of service! Yet the Lord "requires no more of the man of the church than to live according to what he knows." (A. C. 6706.) From his knowledge of the doctrine of charity he evaluates what is the service due to his family, to his forensic work, to his country to the few as over against the many; to civil uses, to the cause of moral and intellectual progress; to the church and its heavenly uses: to his own natural education, and to his own spiritual needs. Yet in all this he must see the whole as the kingdom of God and His justice.
     The love of use develops into mutual love, which is a humble love that is greater than charity.-a love of the neighbor, not as oneself, but more than oneself.

And when this love comes-even if, at first, only in an image-we find ourselves not any more alone, not isolated among our own problems, not fighting by our own strength. For the love of use, rather than a love of persons, makes each man perceptive of some special type of spiritual good, a good which makes his character and spirit into the form of a use. Heaven is arranged into societies according to the affinity and propinquity of such spiritual affections. Natural relationships vanish soon after death: and every man then "comes among his own, with whom there is a mutual likeness as to good or as to affection." (C. 76.) Natural affinities are succeeded by spiritual affinities, and in the same society they know each other and are associated as brothers because they are in similar good.
The uses of heaven are more the neighbor, the more high and universal they are. Yet every angel regards the kingdom of God and its justice from his particular ruling love, and from its perceptions of use. "Everyone." he knows, "is the neighbor according to spiritual affinity or proximity." (C. 76.) And although each communicates by extension of thought with many other societies, yet he lives in mutual love with those nearest to his own spiritual use.
Spiritual uses are bonds of mutual love. They bring out of a confused life-the unifying perceptions whereby we may see that in the building of the kingdom of God, even on earth we need not anxiously weigh our strength against the forces of the world, nor pray, like the Gentiles, for food and clothing. Seek only the justice of the kingdom, and all these things shall be added unto you.
URGE TO BUY 1947

URGE TO BUY 1947

I was in a certain shop to buy ointment, and white I was making the purchase certain spirits infused into me a desire to buy this or that article. to select one in preference to another, and to change my mind. This I did not notice, because as usual I was in the company of spirits without reflecting upon them. But it was then given the spirits to reflect upon their own state when they were trying to make me buy and to change my mind; and they said that it was just as if they themselves had been buying, and they knew no otherwise, which also it was given me to perceive by their influx into the exterior organs of my mind. Thus spirits have a life with men just as if they were the man. (S. D. 2954.)

ALTAR OF WITNESS 1947

ALTAR OF WITNESS GEORGE DE CHARMS 1947

     "Behold the pattern of the altar of the Lord, which our fathers made, not for burnt offerings, nor for sacrifices; but it is a witness between us and you." (Joshua 22: 28.)

     The Land of Canaan had been conquered, and peace had come to Israel. Reuben. Gad, and the half tribe of Manasseh, who had already received their inheritance east of the Jordan, nevertheless had sent their fighting men to aid their brethren in the conquest. Now that the war was over, these soldiers were permitted to return to their homes; but when they came to the banks of the Jordan, they paused to erect there a great altar of stones. Hearing this, the leaders of the other tribes were roused against them. For it appeared as if they were establishing their own center of worship in defiance of the Mosaic law which proclaimed Jerusalem as the only place where the Lord was to be worshipped. The leaders of Israel, therefore, sent emissaries to protest against this act of seeming rebellion. But the offending tribes replied that they had not set up this altar for burnt offerings nor for sacrifices, but that it might stand as a witness of their loyalty to the worship of Jehovah, lest, they said, your children should say to our children in time to come, "Ye have no part in the Lord." Wherefore they called the altar "Ed." which means a witness; for, they said. "It shall be a witness between us that the Lord is God."
     Spiritually understood, the subject here treated of is the distinction between what is internal, or of the spirit, and what is external, or of the body, and the necessity of conjunction between them. The whole Land of Canaan, in the highest sense, represents the Lord as the Word. In a relative sense it represents the Lord's kingdom in heaven and on earth. And in particular it represents every man with whom the church is established as a kingdom of the Lord in least form.

Each of these is twofold. The Word, within its literal text, contains an internal sense of Divinely spiritual wisdom. The kingdom of the Lord includes, not only the church as it exists with men in the world, but also the church as it exists with the angels of heaven. And the church with every man must be established 10th in the speech and action of the body and in the inner mind and heart. This duality was represented in the Sacred Scripture by the fact that the Jordan River divided the Land of Canaan into two parts. The portion west of the river represented the internal of man, including everything that has to do with the spirit; while the portion on the east represented man's external, or whatever is concerned with the body and the world.
     That the whole purpose of religion is to conjoin these two, bringing the things of the world into harmony with those of heaven, is clearly implied by the fact that the Sons of Israel dwelt on both sides of the river. Reuben, Gad, and the half tribe of Manasseh were assigned an inheritance to the east, or beyond Jordan, and the other nine and a half tribes to the west, within the land itself. And the tribes beyond Jordan set up an altar of stone on the banks of the river as a perpetual testimony that they also were under the protection of Jehovah, that they joined with their brethren in the worship of Him at Jerusalem, and that they acknowledged His government in all things. This they did lest those dwelling on the west of the Jordan should say to them in time to come. "Ye have no part in the Lord."
     All genuine worship must arise from the Word, and indeed from something of its internal sense. It must arise from a perception of spiritual truth that imparts a vision of the Lord and inspires man to love Him, and from love to keep His law. If the Lord is not seen, He cannot be known, or loved, or worshipped. It is the spiritual truth of the Word that alone can bring Him present and reveal to human understanding His infinite love, His boundless wisdom, and His merciful Providence.
     This truth must be received in man's internal mind. It must be spiritually understood. This spiritual understanding of the Word must be loved above all things. It must be sought and cherished as a pearl of great price. And the primary purpose for which this truth should be desired is that it may cleanse the internal man of whatever is contrary to the Divine Law, removing the spirit of self-will, of pride, of jealousy, of greed, replacing these with the genuine spirit of love to the Lord and charity toward the neighbor.

The desire of the heart and the daily effort to do this is the essence of true religion, and this is what is meant by worshipping the Lord at Jerusalem. No worship that falls short of this is genuine. Without this, the rituals,-the external customs and observances of the church,-are no more than a pious cloak for selfish loves and worldly ambitions. For "God is a Spirit, and they that worship Him must worship Him in spirit and in truth."
This is why it was strictly forbidden to the Sons of Israel that they should worship the Lord with burnt offerings and sacrifices elsewhere than in Jerusalem. For the tribes east of the Jordan to erect an altar for worship in their own land would be idolatrous. It would represent formal worship from which the inner spirit of religion was lacking. This comes to pass when men regard as sufficient unto salvation a faithful observance of the letter of the Law, in obedience to the outward requirements of the church, its rituals, its ecclesiastical government, its established code of behavior, without paying any attention to the inner meaning of the Lord's Word-without heeding its application to man's secret thoughts, his inmost intentions, the smoldering fires of self-love that prompt him to use religion merely for the attainment of worldly ends. Such are meant by those who "pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith." (Matthew 23: 23.)
But while it is against the law of God to build an altar of worship beyond the Jordan-that is, to place holiness and saving power in the external forms of religion apart from a love of spiritual truth, and with no concern for a cleansing of the heart from secret sins-it is essential that there should be on the east of the Jordan an altar of witness. By this is meant an open acknowledgement, not only of the internal sense of the Word, but also of its letter illuminated thereby. The Letter of the Word alone is a true and faithful witness of its spirit. Only through the letter is the spirit of the Word revealed. It is possible so to concentrate our attention upon the spiritual implications of the Word that they become mere abstractions, having no understandable relation to the practical affairs of human life on earth.

It is possible to place the whole of religion in a search for this spiritual truth, believing that we are obeying that truth internally while at the same time we invalidate the literal teachings of the Word. We can accept with conviction the internal sense of the Word in such a way as to deny that its plain teachings have any direct relation to the outward conduct of our lives. We then regard external things as of no importance, and hold them in contempt. This is what is meant by saying to those who dwell across the Jordan. "Ye have no part in the Lord."
     This is a temptation that comes to all who are given to perceive the internal sense of the Word this, because it is relatively easy to accept spiritual truth intellectually, to recognize its logic, and to admire its beauty, so long as doing so makes no serious demands upon our external life. But to reform and regenerate the external man, to bring our speech and action into harmony with the plain teaching of Revelation, that they may be governed by the spirit of love to the Lord and charity-this is hard. Yet the fact is that the love of spiritual truth, the love of keeping the Divine Law, cannot be established permanently in the internal man except so far as that love descends to purify, correct and amend the external man. Nor can this be done unless principles of thought and of action, drawn from the Word, are seen in direct application to our religious, domestic, and public duties, and are permitted to order every phase of our life.
     The Word teaches not only the laws of spiritual life, but the laws of natural life as well. These two are one and inseparable. Both are the laws of God for the salvation of mankind. They are united as soul and body, as spirit and flesh. It is by keeping both together that man becomes an image of God, and is raised up to the stature of an angel. When men, by means of the internal sense of the Word misinterpreted, invalidate its letter when they so twist the interior understanding of the Writings as to explain away the clear implications of the teaching in reference to natural things, and thus relieve themselves of any obligation to think and will and act from that teaching in the practical decisions of everyday life-then religion cannot but become with them a subtle form of faith alone.
     The organization of the church, its modes of education, its rituals of worship, and its customs of social life-all these must be under the direct government of the Divine Law.

The laws of domestic, of civil, and of political life are all Divine in origin, and a truly religious life lies in obedience to them from a supreme desire to do the Lord's will. Only in the Word is the inner truth concerning them revealed. Only from the Word can they be so understood and so lived that heaven may descend to earth, that the spirit of charity may prevail among men, removing the evils that bring injustice, strife, suffering, and unhappiness in their train, and replacing these with justice, peace, good will, and blessedness of life.
     This is why we are taught that the church with man must be both internal and external. The internal alone does not suffice for salvation any more than does the external alone. Wherefore the Lord said, "If I bear witness of myself my witness is not true. There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. Ye sent unto John, and he bare witness unto the . . . . But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me." (John 5: 31-33, 36.)
     If our faith is to be living, then not only within the forms of worship, but also within the fulfilment of every human responsibility, must be the spirit of keeping the Lord's Law. And the altar of witness that stands as a perpetual testimony of that spirit is the heartfelt acknowledgment that the Lords Word contains all wisdom, both natural and spiritual. It is the continual endeavor, based upon this acknowledgment, to think and act in all things in harmony with Revealed Truth. This acknowledgment and this endeavor is a witness that in the external man as well as in the internal man, in the things of the world as well as in the things of heaven, we know and believe that "the Lord is God." They bear testimony that we remember this, and keep it constantly before our minds, lest, in time of temptation, those on the west of the Jordan should say to those on the east, "Ye have no part in the Lord." Only thus can the Lord's will be done on earth as it is done in heaven. Amen.

LESSONS:     Joshua 22: 9-29. John 5: 17-39. A. E. 441.
MUSIC:     Revised Liturgy, pages 440, 466, 507. Psalmody, page 10.
PRAYERS:     Revised Liturgy, nos. 46, 109.

THIRD LESSON, from the 1947

Apocalypse Explained 441     "It has been shown that 'the tribe of Asher' signifies charity towards the neighbor, which is the spiritual internal itself of those who are in the second or middle heaven, and that 'the tribe of Manasseh' signifies good of life, which is the spiritual external that flows from the spiritual internal of such; while temptation, which is signified by 'the tribe of Naphtali,' is the uniting medium, for the internal and external are united by means of temptations. This makes clear what these three tribes involve in their order.
     It is to be noted that there must be in man and in angel, that they may he in heaven, both an internal and an external in harmony with each other. It is impossible for anyone to be in only one of these, that is, in the internal only or in the external only, and to be in heaven; for the internal is like the soul, and the external like the body. The soul can effect nothing except by means of the body: nor can the body effect anything except from the soul. So the internal, unless the external corresponds or is correspondentially in harmony, lies powerless, and as it were lifeless; for there must be an external in and through which the internal must work, as the soul works in and through its body: likewise the external, unless there is an internal corresponding to it, lies as if dead, for there must he an internal from which the external must work.
     These things have been said to make known that 'Asher' signifies the internal and 'Manasseh' the corresponding external: as also above, 'Judah' signifies the internal, and Gad the corresponding external. It is the same in everything. So in man there is an internal and an external-an internal called his spiritual. and an external called his natural, one conjoining itself with the other by correspondences. Therefore what one is, such is the other; and everything that does not make one with the other by correspondences is dissipated and perishes."

EGYPT 1947

EGYPT FELIX ELPHICK 1947

     Letter to an Inquiring Student.

My dear Sojourner:
     Glad to receive such a long letter, full of interesting questions. It is a little strange to be replying to you on paper, after the ease with which we have formerly conversed without such a necessity. Still, we shall get used to it: and, after all, it is not without its advantages, training the mind to express ideas.
     What you say about Egypt, and about different people's ideas of what Egypt stands for, is true enough. If you really want to know a good deal more about the subject, you should read the Arcana Celestia again for yourself. You will find, as you grow older, that many people have, shall we say, an incorrect idea of the subject, passing it on to others who repeat it without going back themselves to the source from which the ideas originally came, namely, from the Word. I remember when I was a small boy going to a secular school for the first time. The following Sunday morning, the Minister (as he was then called patted me on the back when he heard the news, and said, "So you're going down to Egypt!" Well, that idea is not entirely wrong, as I hope to show although it would have been nearer the truth if he had made the same remark when I attended doctrinal class.
     You ask: "Why is it that so many people think of Egypt as science, as that term is understood in the world today, and so rarely, if ever, think of it as having much to do with the Scientifics of the Church-particularly now the New Church?" I have often wondered about this myself, and I have come to the conclusion that it is due to their not having a clear idea of what words signify-first, in their proper sense, and afterwards in their extended senses. It seems to me that the proper sense ought to be near the center of any idea, if it is to be clear.

     Take, for instance, the rational. It is said of the rational that the celestial man is properly the rational man. That should not be forgotten in references to the other senses in which the term "rational" is used. The same thing is also true of the term "spiritual," in both its proper and its extended senses.
     But, keeping to our idea of Egypt, it seems to me that the first essential to know is this: When Egypt is mentioned in the Word, the angels are in the idea of somewhat of the Lord's external man when He was in the world. Next, Egypt in a good sense signifies the Scientifics of the Church, and in the opposite sense the scientifics which pervert spiritual think more often than not the same scientifics wrongly applied.
     It is not my intention to quote much from the Writings, as there are literally scores of passages where Egypt is dealt with, but I will give you a few as a guide.
     A. C. 4749-Treating of the story of Joseph, and of the company of Ishmaelites that came from Gilead with their camels bearing spices, resin and myrrh, which the were "going to carry down to Egypt," we read that this "signifies instruction in scientifics, as is evident from the signification of Egypt, as being scientifics. The scientifics which are signified by Egypt are those which conduce to spiritual life, and which correspond to spiritual truths; for formerly the Ancient Church was in Egypt also, but after it had there been turned into magic, the scientifics which pervert spiritual things were signified by Egypt. Thence it is that scientifics in a good sense, and in the opposite, are signified in the Word by Egypt."
     A. C. 4539.-"By 'Egypt,' in the internal sense, is signified the scientific that is to serve for apprehending the things of the Lord's Kingdom; and by the Land of Canaan' is signified the Lord's Kingdom. And because scientifics are lower, or, what is the same, are exterior, and those things which are of the Lord's Kingdom are higher, or, what is the same, interior, therefore one is said 'to go up from Egypt to the Land of Canaan,' and, on the other hand, 'to go down from the Land of Canaan to Egypt.'"
     When it is known from the Arcana Celestia that the scientific is the first plane to the man who is to be regenerated, it becomes very clear that that plane is formed (in the case of the man of the New Church) from knowledges of what the New Word teaches.

Thus the Arcana Celestia has it that the scientific is the first plane, not only to the man who is to be regenerated, but that it was also the first plane to the Lord when He was in the world, as is represented by His being taken down to Egypt as a child. It is further shown that the Lord, when in Egypt, "was not willing to imbue any other cognitions than those of the Word." (A. C. 1461.) It was because the Ancient Church flourished in Egypt, and because they there cultivated the science of correspondences and representatives more than elsewhere, that the Egyptians could represent the scientifics of faith which form the first plane to which we have referred.
     You will notice, however, that a distinction is drawn between the Lord and man in this respect, that "going down to Egypt" in the case of man is instruction by "all science whatever." This is amply confirmed by various teachings throughout the New Word, where it is shown that man must learn many things, natural as well as spiritual, whilst it is a matter of common sense that he could not rightly perform his use in the world if he were not instructed in that which belongs to science other than the Science of the Church.
     Although it will not be long now before you say good-bye to your teens, I am pleased to see from your letter that your desire for knowing shows no sign of abating: and I am still more pleased that your desire for knowing is not directed too much to sciences other than the Science of the Word and the Church. If it were possible for me to do anything to give encouragement to a good, strong affection for knowing what the New Word teaches, I would be only too ready and anxious to do that thing.
     Whoever it was who said to you the other day that it does not matter what you know, and that it is the life that matters. I should say, since you ask me, that in your case it was not good advice. At your age particularly, the more you know what the Word teaches, the better. Acquiring knowledge for the amendment of life is from spiritual affection, and is more active later on Of the memory it is said that nothing adheres therein without an affection to introduce it: and it is chiefly the office of the affection of knowing for the sake of knowing (described as a natural affection) so to introduce into the memory. If, therefore, you are really interested in this subject of Egypt, I would certainly recommend a careful study of it, and of what the various passages have to say.

And if you do this from affection, you will find that it is not difficult to remember, at least for as long as the memory of these things is useful.
     I wonder, has the significance of A. C. 5213 ever impressed you? It reads: "The scientifics into which the things which are of faith and charity can be applied are very many, such as all the scientifics of the church which are signified by Egypt in a good sense, consequently all the scientifics which are truths concerning correspondences, representatives, significatives, influx, order, concerning intelligence, wisdom, and the affections: yea, all the truths of interior and exterior nature, both visible and invisible, because these correspond to spiritual truths."
     Where will you learn the truths concerning correspondences, significatives, influx, order, etc., and concerning the affections? Are not these knowledges stored up in the Word? And when read and transferred to the memory, stored up in roan? And is it not of great importance that they should be there for use later on?
     You will notice also, in the passages just quoted, that Egypt in a good sense signifies the science which properly belongs to the church in the first place, and what belongs to interior and exterior nature in the second place. If you will keep to that order in your general idea of Egypt, I think you will find that the usual application which is made, namely, to the science which is in the world, is Egypt in only a remote sense, as this science today has very little to do with spiritual things, either in a good sense or in the opposite sense. It is not your modern men of science, in their approach to, shall we say, atomic energy, research chemistry, aeronautics, or what you will, that are properly Egyptians. The discovery of facts, and later their use, apart from any idea of correspondence to spiritual things, or any relation to faith and charity, would convert the idea of Egypt, as it is understood in the New Heavens and the New Church, into something which the New Word does not teach.
     But read and reflect upon the subject for yourself. I think you will find despoiling the Egyptians of their gold and of their silver quite other than you suppose. Once you have understood in your own way that your modern Egyptian is one skilled in the scientifics of the new faith from the New Word, a great many things will become clear to you which were not clear before. As, for instance, that well-known prophecy in Isaiah 19: 23-23 about Egypt being the third with Assyria and Israel, a "blessing in the midst of the land."

Egypt, both here and the subject of "despoiling," is concerned with what is called the "science of faith." or the "knowledges of faith."
     Properly speaking, the Egyptian is the natural mind of the man of the church stored with the knowledge of what the Word in its three Testaments teaches, especially the science of correspondences between things natural and spiritual; thus the natural mind which knows the truths concerning correspondence, influx, order, etc.; thus that our Lord glorified His Human in the same order that He regenerates man the natural mind that knows what is taught on the subject of God, creation, man, heaven and hell, faith, what it is, charity, what it is, together with descriptions of the states of reformation and regeneration-the mind which knows that universal nature is a theatre representative of the Lord's Kingdom; in short, knows (and the more the better) the written statements of the Word.
     Thus "going down to Egypt," in its proper sense, is the same now as it was, namely, acquiring knowledges to form the scientific of faith. On account of the subject matter of the Writings, they cannot usually be acquired by direct reading until about the age of fourteen, but that does not alter the quality of the affection in its desire for knowing and thus introducing into the memory that from the Writings which will form the scientific of faith,-the first plane to the man who is to be regenerated. Assyria-the rational in between Egypt and Israel, the man of the spiritual church-is that rational which draws mat from the store of the natural mind such things as are in agreement with its good-all under the general qualification of the Spiritual Church. Thus, as the Word teaches, the pathways between Egypt, Assyria and Israel are "a description of how these things are connected in the man of the church."
     With regard to Egypt's standing for science, I would say there is nothing in the universe that is not capable of becoming a scientific of the New Church-but only to the man of the church. It is the quality which the man of the church brings to science as it is in his natural mind that determines whether "Egypt" is applicable thereto. If the scientific of his faith, which he has from the Word, extends itself to "all science whatever," it is the science of his faith which is thus extended. Truths of interior and exterior nature, by themselves (as they are with most at the present day), are not Egypt, but "because they correspond to spiritual truths."

Only the men of the church know this. It is the knowledge that universal nature is a theatre representative of the Lord's Kingdom, and the particulars of this in the science of faith, that give to truths of inner and outer nature the quality of Egypt.
     I really must draw this letter to a close, at any rate for today. Write soon again. In the meantime I hope you will persevere with your acquisition of the knowledges of faith, which you first had from me as your parent, and now have from others as well. As it is written, "Persevere, and you will see wonderful things
     Affectionately.
          Serenetes.
LORD'S LIFE AN EXAMPLE TO MAN 1947

LORD'S LIFE AN EXAMPLE TO MAN Rev. F. E. GYLLENHAAL 1947

     "The Lord's life in the world was an example according to which the men of the church are to live, as also He Himself teaches in John 13: 15, 17, 'I have given you an example, that ye also should do as I have done to you. . . If ye know these things, happy are ye if ye do them.'" (A. E. 254:2.) His whole life on earth, from His birth to His death, was an example to men of the church. Only men of the church know this example: only men who have the Word, who read it, believe it, and love it, know the Lord to be their example. Therefore we read further in the Doctrine:
     "The reason the Lord Himself was baptized by John was not only that He might institute baptism for the future, and go before as an example, but also because He glorified His Human, and made it Divine, as He regenerates man, and makes him spiritual." (T. C. R. 684e.) "The glorification of the Lord's Human is the pattern (exemplar) of man's regeneration, and hence man's regeneration also is presented in the internal sense of the Word at the same time with the glorification of the Lord." (A. C. 5688e.)
     Many times in the Gospel, therefore, the lord compared Himself to others, or to His disciples, that is, to those who would follow Him; as when He said: "Even as the Father hath loved me, so have I loved you; abide ye in my love, as I have kept my Fathers commandments, and abide in His love." (John 15: 9, 10.)

"They are not of the world, even as I am not of the world. . . As Thou didst send me into the world, even so have I also sent them into the world. (John 17: 16, 18.) "As the Father hath sent me, even so send I you." (John 20: 21.) The glory which Thou hast given me I have given unto them: that they may he one, even as we are one. I in them, and Thou in me." (John 17: 22.)
     The Lords life in the world is not a set example for our rigid imitation of it; but the purpose of it, and the means He used for accomplishing its purposes, or the spirit of it, these are our example. And He is an example, not only in that internal work by which He made Divine the Human He had put on by Mary, but in all His works for the people to whom He ministered, or in His attitude towards the works and care of the people.
     "In the internal sense of the Word the Lord's whole life is described, such as it was to be in the world, even as to the perceptions and thoughts, for these were foreseen and provided because from the Divine." (A. C. 2523.) This refers to the internal sense of the Old Testament. If we are to know and understand the Lord life as described in the New Testament, we must also know the internal sense, or the inmost sense, of the Old Testament. This inmost sense reveals much that is not recorded in the New Testament more particularly as to the perceptions and thoughts which the Lord had while in the world. By means of both the literal sense and the internal sense of the Old Testament we are instructed and prepared in childhood and youth to understand the work which the Lord came to do, and also how that work can be continued in us, thus how we can be redeemed and saved, or reformed and regenerated.
     The Lord had washed the disciples' feet. He then said to them: "Ye call me Master and Lord, and ye say well; for I am. If I then, the Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you." (John 13: 13-15.)
     The regeneration of man's natural degree was represented by the Lord's washing the disciples' feet. What the Lord did represented and signified genuine charity and genuine humility. To wash the feet means not to reflect upon the evils of another.

The Lord is ever ready to forgive man, and to remove his evils. He can do this in the natural man when the man as of himself has shunned evils in his internal, or in his thought and will. The Lord's words to Peter, "He that is washed needeth not save to wash his feet, but is clean every whit," mean that the internal has been washed, or reformed. The Divine order in man's regeneration is that the internal man,-the plane of thought and affection that is hidden from others,-must first be reformed and regenerated, and that the external man, or the plane of speech and action which appears plainly to other men, he afterwards reformed and regenerated by the internal, or by the Lord by means of the internal man. "Cleanse first the inside of the cup and of the platter, that the outside may be made clean also." (Matthew 23: 26.) The internal man is first regenerated by the Lord, and afterwards the external." (H. D. 181.) "The internal man is regenerated by thinking those things which are of faith and of charity, but the external by a life according to them." (Ibid.
The Lord's life,- His love and wisdom. His good and truth, His power to save and regenerate a man,-flows down into man perpetually, but that influx is received only according to the quality of the forms a man has acquired, first through the senses from without, and then by building in the mind a house or temple, consisting of that which has been Divinely revealed and has been accepted and acknowledged with a living faith. The stories of the literal sense of the Word, because they are Divine revelation and have an internal and an inmost sense, provide the first knowledges which form a plane upon which the Lord can work, and by which He can lead onward to a good life. But as long as the thought is only about such knowledges, without affection for them, or with a little affection for them, and is not a thinking from them to one's conduct, and to what is seen happening round about in the world, those knowledges remain in the external memory, and do not form a saving faith. In childhood there may be a seeming strong affection for such knowledges, especially for those which relate to the Lord's birth into the world, and to His later works of mercy in healing the sick and teaching people a good life; but that affection is stored up as remains for use later in life, when the man shall act in freedom and rationally, as of himself, but from the Lord. In childhood there is the beginning of regeneration.

This is the work of parents and teachers. It is a most important work. But it is largely a preparation for that which the man must do as of himself.
     In youth and manhood the knowledges acquired in childhood must be ever renewed, by repeated learning of them and by thought about them; and there must be added to them new knowledges, more especially those of the genuine meaning of the stories of the Word, of their internal meanings, and of the relation of their doctrine or principles to the man's conflict and preparation for eternal life. There must also be a change in the manner of thinking, from thought al out those knowledges to thought from the truth which they embody and reveal. This change comes as the affection for the truth comes from the truth itself, as it were out of the truth, so that the man spontaneously thinks the truth.
     This is the meaning of the phrase used so often throughout the Writings.-"the affection of truth." It is also what is meant by the statement, "The internal man is regenerated by thinking those things which are of faith and charity." also by "cleanse first the inside of the cup and of the platter." and by "he that is washed." Thinking those things which are of charity and of faith," or thinking truth, or truly, and not merely about truth, and about faith and charity, is accompanied by delight in the truth for its own sake. And we think those things which have actually entered the understanding with affection, and they are then part of our very life.
     In this state it appears to the man that he first begins his regeneration; for he sees his former life as unreformed and unregenerate. He does then first begin the work of regeneration, as of himself, with awareness of his spiritual responsibilities in respect thereto, but gradually he may become aware that its beginning was in his childhood, in the remains then implanted if, so, he will be the more zealous to make such a beginning in his own children, and to do what he can in co-operation with the Lord's work of implanting remains in them. But this state of the regeneration of the internal man is not only one of thinking the things which are of faith and of charity, but it is also one of removing from the thought and the will all those things, all those desires, thoughts, intentions, which are opposed to faith and charity, and which may in any manner injure the neighbor.

It is a washing of the internal man, a shunning of evils as sins against the neighbor and against God in the thought and will; and the evidence of the earnestness and honesty or sincerity of this work is to be seen by the man himself in his speech and actions, in his conduct toward other men, and in his behavior when alone with himself.
And as the regeneration of the internal man proceeds, the truths of faith and of charity, thought and loved, become forms recipient of spiritual life. These forms are the Lord own with a man; they are the plane that is capable of receiving the Lords love and wisdom and power, by which He regenerates the external man. The appearance is strong that a man, by himself, orders his conduct, that he speaks and acts from himself, and by a force or power completely inherent in himself. This appearance is represented by Peters refusal, at first, to let the Lord wash his feet: and the truth is expressed in the Lords reply. "If I wash thee not, thou hast no part in me." A man's speech and conduct may be exemplary, yet may not correspond to a regenerated internal man, for the inside of the cup and platter may not have been washed. That is merely natural good, which is not a saving good. It is lacking in the essential acknowledgment of the Lord as the only Reformer and Regenerator. It is lacking in genuine humility and genuine charity. But the Lord also taught the disciples the need of man's co-operation with Him in the work of regeneration, when He said. "If I then, the Lord and Master, have washed your feet, ye also ought to wash one another's feet." "I have given to you an example, that as I have done to you, so also ye may do."
These two states,-the regeneration of the internal man, and the regeneration of the external man-are not successive, in the sense that the first must be completed before the second is begun. Apparently the regeneration of the external man is first in time. From infancy a man's external speech and conduct are shaped, or ordered, and if wisely so, according to the pattern of what is best, and this is according to the Word of the Lord, in order that His will may be done. But in respect to the external man the Lord meant evils and sins, rather than such conventions as we ordinarily think about. These, namely, evils and sins, are removable from the external man only after their roots in the internal man have been destroyed and removed, or only after the internal man is regenerating.

The two states alternate endlessly throughout life in the world; and the final removal, the complete putting off of the external life, takes place only with resurrection into heaven. The Lord Himself, when on earth, had these two states, called glorification and humiliation or temptation, and with Him they alternated, until He had completely put off the human put on by Mary, and had glorified the Human put on from Jehovah, His Father.
"The Lord's life in the world was an example, according to which men of the church must live." His was a life of usefulness of self-denial, of mercy and loving-kindness, of uncompromising warfare against evil and falsity, a Divinely Human life. His perfection is infinitely beyond our attainment, but by His own words it is possible for us to emulate it. Be ye therefore perfect, even as your Father in heaven is perfect," is His own exhortation. "I have given you an example, that ye also should do as I have done to you . . . ye know these things, blessed are ye if ye do them."
NEW CHURCH IN ITALY 1947

NEW CHURCH IN ITALY ALFRED ACTON 1947

     Publication of the Writings.

     Since the death of Signor Scocia, in 1902, little has been done for the spread of the New Church in Italy. The faithful New Church group at Trieste has maintained New Church services for many years, and continues them with undiminished zeal. In Rome, the General Church has a single member,-Miss Loreta Gnocchi. But beyond that, so far as I know, there were no receivers of the Writings in Italy until recent years.
     Some years ago, however, a Signor Raffacle D'Ambrosio, of Florence, became active in spreading the Doctrines by conversations and lectures. In 1941, Signor d'Ambrosio was joined by a learned young man, Dr. Ferrari, then Librarian of the University Library at Padua, and lately appointed Librarian of the Library at Venice. Dr. Ferrari's enthusiasm has manifested itself in the formation of the New Church members in Italy into an organized society, which has lately adopted a constitution. He and his associates have also established the Biblioteca Italiana, a Society whose immediate object is to establish a New Church library in Padtra, and to increase the number of books in the library of the Trieste Society.

     Signor D'Ambrosio has been fortunate enough to meet a publishing firm in Milan (Fratelli Bocca) which, according to a letter he wrote me, has taken to heart the works of Swedenborg, and has already published two. The same firm, moreover, has placed itself at our disposition for other measures suitable for the aims which it proposes, and compatible with the difficult conditions under which we are in Italy, through lack of paper," etc. Signor DAmbrosio proposes to ask the Bocca Brothers to publish his Italian translation of Helen Keller's My Religion. His ambition extends further to procuring or making a translation of the Worship and Love of God.
     The two publications by the Bocca Brothers above referred to, copies of which were presented by the Biblioteca Italiana to the Academy of the New Church, are La Vera Religione Cristiana and Le Terre ni Cielo Stellato, both published in 1944. These are the first publication of Swedenborg's works in Italian since the Swedenborg Society, Incorporated, of London published La Nuova Gerusalemme e la sua Doctrina Celeste in 1938, in commemoration of the two hundred and fiftieth anniversary of Swedenborg's birth. The translation and printing of this work were committed by the Society to the charge of Signor D'Ambrosio.
     Both the recently published books are reprints of Signor Scocia's translation. The Earths in the Universe was published by Signor Scocia in 1886, and is now reprinted complete, including Swedenborg's references to the Arcana Coelestia. It contains also Signor Scocia's original Introduction, including a complete list of all Swedenborg's works, both philosophical and theological.
     The True Christian Religion was published by Signor Scocia in two volumes, 1880 and 1884, and the present publication consists of extracts from these volumes, with the translation somewhat revised. Unlike Signor Scocia's edition, this Anthology contains an Introduction of 31 pages, giving a brief account of Swedenborg's life. It is unsigned, but I am informed by Signor D'Ambrosio that it was written by Signor Paulo Santarcangeli of Rome-a poet who is greatly interested in Swedenborg's Writings.
     ALFRED ACTON

SOLAR SYSTEM A MAN 1947

SOLAR SYSTEM A MAN Editor 1947

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     What shades and darkness are induced upon the human mind when it doubts or denies the existence of human beings upon other planetary bodies than our own, is clearly realized by the New Churchman in the light of the truth that God Man-the Lord in his Divine Human,-is omnipresent in His created world, and everywhere in a Divine conatus or endeavor to form images of Himself. For "the Human is the inmost in every created thing, though apart from space." (D. L. W. 285.) Inmostly latent in every organic form there is a striving after the human form, which, if it be not fulfilled in the forming of a man, physical and spiritual, is yet emulated in the representative forms of nature's kingdoms. Consequently, the human form, either actually or representatively, is impressed upon all creation, in its least or greatest entities; this, because God, who is Divine Man, can create only images of Himself, the last and crowning being man, whose freedom, when abused, is the origin of all perversions and distortions of the Divine image in created things.
     This universal truth concerning God as Man is the beginning of thought with the truly rational man, and the prime source of his faith and conviction as to the existence of mankind on all earths.

Not only is the human race not absent from any terraqueous globe which has reached a complete state of development, but these were created for the sole purpose of providing the ultimate material, out of which the physical man might be made, as the embodiment of the spiritually substantial soul. Thus the Spirit of God moves upon the face" of every planet, and is the Human that is within and around every least part and particle thereof, instant to come forth in the moulding and perfecting of those images of the Creator who are to people His heavenly kingdom.
It may seem a far cry to liken the solar system to a man. Yet, from the universal ideas cited above, it is clear to spiritual thought that the form of God Man cannot but be impressed upon those majestic units of nature which consist of suns, their spheres, and the planetary bodies encircling them-in other words, the trine of suns, atmospheres, and earths, which may be likened to the soul, mind and body in man. And we ask: What is the essential form of life in these giant units of creation? Is it not a form of proceeding and return?-a going forth of natural heat and light from the sun, with a return in the uses of natures kingdoms? And what is the form of life in physical man? Is it not also a going forth and return?- a going forth of the animal spirit from the brain to the peripheries and back again, of the red blood from and to the heart? And is not this circle of life in the physical man of the same pattern as the circle of life in the solar system, in the human mind, in the spiritual world, in the universe everywhere? It cannot be otherwise, since the Source of all life is the Divine Life Itself, which is the Divine Human, and in the Divine Human Form, which is the same in greatest and least things, which is omnipresent as the "inmost of every created thing," and so must impress its image as the essential form of all living organisms, whether great or small, whether of the macrocosm or the microcosm, of the universe or men, or any least representative of man.
It is well known to us that the Divine conatus to the human form is fulfilled in the angelic heavens formed from the men born upon the earths. As the heat and light of nature's sun raise up forms of use upon the terraqueous globes, and these for the sake of man, through whom there is return to the Creator, so love and wisdom from the Divine Sun regenerate minds among men and thus build angelic heavens, which, in least and greatest compass, are in the image and likeness of God in His Human, and live eternally from Him.

"It is to be known that all things which proceed from the sun of the spiritual world, in the midst of which is Jehovah God, relate to man, and hence that all things whatsoever that exist in the spiritual world conspire to the human form, and, in their inmosts, exhibit it: whence all the objects which are there presented to the eyes are representative of man." (T. C. R. 66.)
Now, because all angels retain an ultimate habitation near the planet from which they came (E. U. 1), it is their minds which constitute the heavens-some the natural degree of heaven, some the spiritual, some the celestial, accordingly to the state of their reception of love and wisdom from the spiritual sun, that is, from the Lord. And the composite regenerate mind of the solar system must constitute the heaven of that system,-a heaven wherein there is a communication of all thought and affection-a fact which we may regard as the spiritual cause of that desire among men upon this earth to communicate by mechanical means with the dwellers upon other planets. For this longing is completely satisfied in the celestial heaven, which is one. "In that universal heaven, where there are myriads of myriads of angels, they all know one another, from whence they came, and the province of the human body to which each corresponds; (D. 4670:2.)

If, then, in the light of universals, the rational mind be satisfied that the solar system is essentially in the human form, what other evidence have we in the Writings to confirm the view that the heavens formed from the planets of our solar world constitute the faculties of a complete mental man? It is familiar to readers of the Writings that the spirits of each earth are assigned to a region of the mind of the Gorand Man of the universe, and to its corresponding province in the human body. The spirits of Mars, for example, are said to belong to the state intermediate between thought and affection, to which the middle province between the cerebellum and cerebrum corresponds. And if we examine the revealed information concerning the genius of the race upon the major planets in our system, we shall find quite a surprising confirmation of the view that, taken together, they constitute a man.

First, let us cite an especially interesting statement from the Spiritual Diary:

     "How the case is, in general with the minds (animi) of the inhabitants in this solar system.
     "In general, this results from the things which have been revealed concerning the inhabitants of the earths of this solar system (mundi), namely, that it is those of the earth Venus, and of our Earth, who are corporeal things and their appetites, thus who constitute things terrestrial, and the lower mundane things, and who rule the external senses.
     "That the spirits of the earth Jupiter refer to, or constitute, rational ideas.
     "That the spirits of the earth Saturn are the interior sense, or reason,
     "And that the spirits of the earth Mercury are cognitions.
     "And that the spirits of the earth Mars are thought." (1558a.)

     Correlating this category with the statements made elsewhere in the Writings, we may construct the following significant series:

MARS.-Affection and Thought.
     "The spirits of Mars refer to what is mediate between the intellectual and the voluntary, thus to thought from affection, and the best of them to the affection of thought. That province in the Gorand Man which is mediate between the cerebrum and the cerebellum corresponds to them." (A. C. 7480, 7481E. U. 88.)

JUPITER.-Imaginative of Thought.
     "The spirits and angels who are from the earth Jupiter refer to the Imaginative of Thought, and thus to an active state of the interior parts." (A. C. 8630: E. U. 64.) "They refer to, or constitute, rational ideas." (D. 1558a.)

SATURN.-Interior Sense, or Reason.
     "The inhabitants and spirits of the earth Saturn refer to that in man which is mediate between the spiritual sense and the natural sense; but they recede from the natural, and approach the spiritual." (A. C. 8953; 9107; E. U. 102.)

"They are the internal sense, or reason, which as it were ascends into the intellectual mind." (D. 1516, 1527, 1558a, 3328-3330.)

MERCURY.-Memory of Immaterial Things, Cognitions.
     It has been disclosed to me from heaven that the spirits of Mercury, in the Gorand Man, refer to the memory of things abstracted from terrestrial and merely material things." (A. C. 6808; E. U. 10, 43; D. 3265.) "They are called cognitions, or internal senses. . . . They are the memory of things from which speculation, or a pure" imagination, arises." (D. 1418, 1425, 1558a.) "They cannot be called the internal memory" (D. 1455), but the "interior memory" (D. 1445, 6). "They lack the faculty of judgment, and are simply delighted with cognitions." (D. 1455.)

VENUS.-Memory of Material Things,-in Concord with the Memory of Immaterial Things.
     "The spirits of Venus are in agreement with the spirits of the planet Mercury, and they refer to the memory of material things agreeing with the memory of immaterial things, which the spirits of Mercury constitute." (A. C. 7170, 7253; E. U. 43; D. 1443-1448.) "They are corporeal appetites, and thus constitute terrestrial and lower mundane things, and rule the external senses." (D. 1558a.) [It should be observed that there are two classes of men and spirits, one on the light side, the either on the dark side, of the planet Venus (A. C. 7246, etc.). For that planet, like Mercury, always keeps one face to the sun.]

THE EARTH.-Memory of Material Things. Science. External Senses.
     "They call the spirits from Ibis earth sciences, for they correspond to sciences not abstracted from material things." (D. 4782.) "The spirits of our earth refer to external sense, and, at this day almost as if separated from all reason, to which the spirits of Saturn refer; hence the conflict. . . ." (D. 3328-3330.) "The men of this earth are especially in corporeal, terrestrial, mundane and terrestrial things; wherefore they cannot be with the spirits of Mercury." (D. 1434.) They are similar to the spirits of Venus. (D. 1558a.) "In the Gorand Man, the spirits of our earth refer to the natural and corporeal sense. (A. C. 9107, 9360; D. 1531.)

They refer to the "various functions of the exterior parts of the body" (A. C. 8630: D. 1435), to the "skins and membranes of the Gorand Man." (D. 1741.)

     The series of mental faculties thus representing the heavens of our solar system seem clearly to constitute a complete mind, confirming the view that the solar system, spiritually regarded. is a man. As further confirmation, we may recall Swedenborg's conjecture with which the angels concurred, than there are as many stars seen in heaven as we see from the earth, each representing a heavenly society. (T. C. R. 160.) More definite still is the assertion in Divine Love and Wisdom: "The multitude of the cortical glands in the brain may be compared to the multitude of the stars in the universe, and also to the multitude of the angelic societies in the heavens." (366.)
     Returning to universal principles, we conclude that, since the Divine of the Lord, who is God Man, is the same in the greatest and least of created things, therefore heaven, in His image and likeness, is similar to itself in its greatest and least units. The heaven of each earth is a man, and each society therein. (H. H. 59. etc.) The heaven formed in the interior of every natural-sun sphere is a man. And the celestial angels of all earths constitute one universal heaven,-the most perfect image of the Divine Human of the Lord. (A. C. 6701; D. 552.)

     ADDENDUM.-Notwithstanding the low estate of the race upon our Earth, it is able to perform signal uses to mankind throughout the universe. Because the arts of writing and printing were developed upon this Earth, the Word could be revealed and ultimated here, manifesting the first and most essential of all truths, that God was made Man. "Wherefore it pleased the Lard to be born here, and to make this manifest by means of the Word, so that it might become known, not only on this earth, but also to all in the universe who come into heaven, from whatever earth; for in heaven there is a communication of all things." (A. C. 9356.) And further we read:

"Although the inhabitants and spirits of our earth are the external senses, and are corporeal, still they have the knowledges of the truths of faith, which serve as it were for the ground in which the spiritual and celestial truths of faith can be inseminated, and without such a ground the truths of faith are not easily inseminated and thus increased. Wherefore, the spirits of our earth, after their exteriors have been devastated, come more easily into the interior heavens. And because some of them carry such knowledges with them from the life of the body, they can also serve as ministers to instruct others who have not such knowledges from revelation. On this account the Lord has loved our earth above others; for if order is to be perfect, celestial and spiritual truths ought tins be rooted in natural truths." (S. D. 1531.)
NOTES AND REVIEWS. 1947

NOTES AND REVIEWS. Editor 1947

THE WRITINGS WITH A CAPITAL "W."

     Recent letters appearing in THE NEW-CHURCH HERALD deal with the question as to whether the term "Writings" should be capitalized when it refers to the Theological Works of Emanuel Swedenborg. As the view's, pro and con, will be of interest to stir readers, we herewith reprint the correspondence, which is addressed to the Editor of the HERALD.

     DEAR SIR.-In an article appearing in The Times of September 7th, entitled "The Letter and the Spirit," the writer states: "The reader should notice at once that 'Spirit' is rightly given a capital letter in the English version, for the reference is not to the spirit of the law (as contrasted with its letter), but to the Spirit of God. . ."
     The use of capital letters in the printed word is of some importance, and it seems to me, having much enjoyed reading Mr. A. S. Wainscot's articles, "Books, Libraries, and the New Church" that it may be appropriate to ask whether New Church writers have some special reason for using "caps" when in the ordinary way they would not be used.
     It is, I think the practice in the printing of modern literature to refer to the Bible with a capital "B," although this is not always so. "Caps" are also used in referring to the title of a book, thus The True Christian Religion. If, however, the work, or writings of, say, Charles Dickens or the Archbishop of Canterbury were referred to, the modern practice would he to print "works" or "writings" without "caps."

I notice in Mr. Wainscot's article you print a sentence: "The spread of the Word and the Writings would have been a good deal slower than it has been." Is this equivalent to placing the works of Emanuel Swedenborg on the same level as the Bible itself? Would it be better if this sentence read: "The spread of the Word and the writings of Emanuel Swedenborg would have been a great deal slower than it has been"? On another occasion in his article Mr. Wainscot writes "On the fly-leaf of one Book was written by command," etc., etc. The "Book in English literature has always referred to the Bible, and to the Bible only.
     Personally, I would be very grateful to you if you would explain whether there is any reason why reference to the works of Emmanuel Swedenborg should ever be made with the same reverence as to the Bible or the Word. This seems to me to be an interesting and important point, especially in view of the fact that the Herald is passed on by many of us to readers who are not necessarily members of the New Church organization.
     SYDNEY J. GOLDSACK.

     [Herald of October 5, 1946, p. 151.]

     DEAR SIR.-I cannot help feeling some surprise at the argument from Mr. Sydney J. Goldsack, member of the Swedenborg Society's Council, for he appears to be asking us to write about the works of Swedenborg in the same way as we would about those of Charles Dickens or of the Archbishop of Canterbury. Of all these, as of countless others, he thinks we should use a small case "w," and never say "Writings."
     For many years I have felt, in simple gratitude to the Lord for such a priceless revelation, that I should refer to the works containing it as the "Writings." This commits me to no special theory of their inspiration, nor does it imply that they must he of the same status as the Word of that Old and New Testaments. But it does raise them above the level of ordinary human compositions which do not contain a Divine Revelation.
     Mr. Goldsack refers to the quotation from the fly-leaf of a Book which had something written by command, but does not proceed to say what was so written. Surely, had he done so, the reader would have seen that a work so described ought to be dignified with a capital letter, for the writing is: "This Book is the coming of the Lord." If, in addition to the Word itself, that should not have a capital. I do not know what should.
     I just cannot speak of these grand Writings in merely the same way as I would about waffles. The Lord disclosed the spiritual sense to Swedenborg, a man enabled to receive such doctrines with his understanding and to make them public by the Press. For this reason the human instrument claims for the revelation that it surpasses all since the creation of the world. How can I write of such a magnificent disclosure of Truth from the Divine as I would about wealth? Writings for me, please.
     FRANK HOLMES.

     [Herald, November 2, 1946, p. 165.]

     DEAR SIR.-I have read most of the novels of Charles Dickens, some theology by Bishop Harold Brown, Canon Body, and others. In none of these, nor in any other literature whatsoever, with the sole exception of the Holy Bible, have I read anything like T. C. R. 779. That paragraph alone places the Writings in a class apart from the mere speculations of men. If we err in writing "The Word and The Writings," we do so in good company. No Anglican would think of writing otherwise than of The Bible and The Book of Common Prayer. The Writings of Swedenborg either are a Divine Revelation, or they are not. If they are, they are surely entitled to the dignity which distinguishes even a Police Court Summons issued in the Name of The King. If they are not, why then do Mr. Goldsack and myself belong to The Swedenborg Society?
     FREDERICK PRATT.

     [Herald, November 2. 1946. p. 166.]

     Reference is made in the above letters to the words written by Swedenborg upon the flyleaf of the copy of the Brief Exposition that is preserved in the British Museum. A facsimile of that inscription may be found in Words for the New Church, Volume I, page 3, and the capitalization is as follows:

Hic Liber est Adventus Domini,
Scriptum ex mandato.

This Book is the Advent of the Lord,
Written by command.

     PERFECTION.

     "There is no fixed time at which a man has been regenerated so that he can say, 'Now I am perfect.' For with every man there are innumerable states of evil and falsity, not only simple states, but those of manifold composition, which must be so dispersed as no longer to appear. In some states a mail can be said to be more perfect, but in numberless others nor so. They who have been regenerated in the life of the body, and who have fixed in faith in the Lord and in charity toward the neighbor, are continually perfected in the other life." (A. C. 594.)

MR. AND MRS. EMERSON GOOD 1947

MR. AND MRS. EMERSON GOOD GEORGE DE CHARMS 1947

     IN MEMORIAM.

     From a Memorial Address.

     "The Lord is good to all, and His tender mercies are over all His works." Of this He gives us full assurance in His Word And yet, to acknowledge this in heart when grievous pain and dark misfortune fall upon us is not easy. When hearts are torn and cherished dreams are shattered; when, in outward seeming, we are deprived of the blessings we most deeply treasure; the appearance is that God has turned away His mercy from us. It is not so, for God is Love Itself. Whatever He does is an act of love, and love is always merciful.
     He who would understand the loving-kindness of the Lord must learn to lift his mind above the things of earth, that he may catch a glimpse of those supernal blessings which it is the will of our Heavenly Father to impart. Nor is this lesson ever learned except through earthly trials and temptations And this is why it is of Providence that the fabric of human life must be woven of two opposing threads, if, in the warp, we find a thread of hope, sustained by progress, accomplishment, success, and the joyful attainment of our dreams, yet the woof must contain a thread of anxiety, disappointment, hardship, and repealed failure to achieve the ends we mistakenly suppose will bring us lasting happiness. Only by both these intertwining threads can the Lord weave the pattern of our inner spirit in conformity with the laws of heaven. Wherefore, in mercy He permits adversities to come upon us, knowing that within them lies concealed a blessing of unsuspected joy. If, with trust and confidence in His providential leading, we seek that blessing, we shall find it. And when it is found, the pain and suffering will pass as a watch in the night and be forgotten, while the blessing will remain, a priceless treasure, a permanent enrichment of the soul.

     At a single stroke, with shocking suddenness, death has claimed the lives of two whom we have dearly loved. A husband and a wife, leaving little children destitute of parents, have been cut off in the midst of their days, their work unfinished, so far as human eyes can see. To all who knew and loved them, and especially to those dependent on them, it seems a cruel blow. Yet even this is governed by the hand of God, for a hidden purpose of Divine compassion toward all who are affected by it.
     We say it was an accident that has taken from us our dear friends. Emerson and Ann. But only the unthinking can apply that term with the idea of something happening without cause. Every event of life, whether trivial or momentous, comes to pass as the result of many forces. A few of these perhaps we see, and seeing, think we understand the cause. But for the most part we see them not. Some are natural, like the force of gravitation of which we know but little, while others belong to the spiritual world, and lie beyond the ken of our bodily senses. Both work invisibly, revealing themselves only in effects. There is a vast network of such forces, so complex as to be entirely beyond our comprehension. And so we speak of accidents. But if we define the term to mean such happenings as defy our understanding, then we must admit that we are surrounded continually by accidents. Our lives are fashioned of them.
     Great accidents that give us pause are in no way different from the myriad little ones that happen every day. Each has its appointed place in that unbroken train of events whereby we are being led to the place prepared for us by a God of love from the foundation of the world. Death itself is but the last natural link in this chain of Divine leading, without which we could never know the blessed joys of heaven.
     The Lord has called our friends, not to death, but to new life,-a wondrous life of use and happiness far greater than we could possibly have wished for them. Theirs is the rare privilege of entering upon that life together, to explore its wonders and to share its joys. It is a life for which the Lord was secretly preparing them, day by day, and year by year, without our knowledge. By no means was that call an accident.

It came only when, in the Lord's sight, their work on earth was really finished. This in spite of every human appearance to the contrary. It came when life on earth could no longer promote their eternal welfare-when it was needful, in order that their spirits might attain the highest use and happiness the Lord envisioned for them, that they must be loosed from the bonds of flesh, and wakened to the conscious enjoyment of those spiritual blessings whereof we here can have only an occasional and a vague perception. Such is the tender mercy of our Heavenly Father, who, in everything He does, in everything He permits to happen, perpetually regards the eternal happiness of all His children.
MRS. HENRY DOERING 1947

MRS. HENRY DOERING ALFRED ACTON 1947

     From a Memorial Address.

     We are assembled here to commemorate the passing into the spiritual world of our sister who has lived so long in our midst. Marie Schill Doering, and, at the same time, to confirm our faith in the spiritual world, and to be strengthened in a life that will prepare us for entrance into that world.
     Mary died in a ripe old age, in her eighty-first year. I have known her for sixty years and I remember with the greatest delight the many days that I, as a student, spent in the home of her father, a home which was a New Church home in every sense of the word. Her father, Henry Schill, had a love for the New Church, and a devotion to every duty that would help in the building up of the Church. He was also a man distinguished by great affection, and that affection, even as he grew older, led to his retention of a youthful spirit, so that the voting students and the young people of the society rejoiced to be in his home. There was amusement, there was music, but above all there was a sense of the presence of New Churchmen, of persons whose thought was concerning spiritual things, and whose desire was that the Church might grow, not only outwardly, but also inwardly in the hearts of each.

     Mary shared this spiritual affection of her father as she grew old, she suffered much bodily infirmity, but throughout retained her affection for the truth, her desire to listen to spiritual teachings. This was manifested in the fact that, despite her infirmities, she desired to go to church, to worship and tins listen to the teachings of the Heavenly Doctrine.
     She has how' departed from our bodily sight; she is now in the spiritual world. Yet she has not departed from us, and still less has she departed from that husband with whom she lived a happy married life for over fifty-six years. Many of you will remember the celebration of their Golden Wedding, and the lovely and deserved tribute that was paid her on that occasion. But you will also remember the sphere of affection that reigned there, emanating from the husband and wife who had lived so long together in happy marriage.
     They are not now separated, for we are taught that "two consorts who have loved each other are not separated by the death of one: for 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.) So it is that when a man thinks concerning one whom he has loved, and with whom he has lived in happy marriage, that one is not only actually present, but the presence becomes in a measure perceived. We are justified also in the belief that sometimes the departed spirit actually appears in a dream. The Lord so wills, in order that man may be confirmed in the fact of the presence of those whom we love.

Church News 1947

Church News Various 1947

     HURSTVILLE, AUSTRALIA.

     November 10, 1946.-After a sojourn of nearly eleven years in Hurstville, ministering to the General Church Society, the Rev and Mrs. W. Cairns Henderson sailed, with their family of four children, on July 11, 1946, to take up their new duties in Kitchener, Canada. The departure, though long anticipated, seemed sudden to the members of the society when it came. But to Mr. and Mrs. Henderson it must have come as a reward after much labor, so very difficult it is to obtain passage out of the country today. So everyone was glad for them when they were successful in getting berths together for the whole family.
     On July 10th the society met at a Social Evening to bid farewell and bon voyage to the Hendersons. After games for the children and dancing for the adults, Mr. Ossian Heldon, on behalf of the society, voiced his keen regret at the loss that would be sustained through Mr. Henderson's departure, and recalled the benefits that had been derived from his faithful teaching of the Doctrines of the Church. He felt that Mrs. Henderson's presence would be greatly missed by us all, and that the Sunday School, now so small, would sadly miss the Henderson children. Our loss would be the Kitchener Society gain.
     Mr. William Burl, Leader of the Sydney Society of the New Church, then expressed the pleasure it had been to him to know Mr. and Mrs. Henderson, and wished them increased usefulness to the Church in their new sphere of work. On behalf of the New Church in Australia, Mr. Burl said that he thought it had been of mutual benefit to the two branches or the Church to have had various contacts through Mr. Henderson. We had gotten to know each other better.
     Then Mr. Lindthman Heldon, the newly appointed Leader of the Hurstville Society, presented Mrs. Henderson with a tea tray, and her husband with a three-volume Webster Dictionary, as farewell gifts from the society while the children received mementos fashioned in Australian woods. In responding Mr. Henderson expressed the hope that we would remain faithful to the teachings of the Church and rally round our Leader, as his would be no light task. He said he could scarcely realize that they were really going, and that maybe they would be quite surprised to dud themselves going down the harbor on the morrow, and find that it wasn't a dream!
     So another definite phase of life in the Hurstville Society and the General Church in Australia has ended, and another has begun. May the general trend be bearing upward, is the hope of all who truly love our Church. Many changes have taken place during Mr. Henderson's pastorate. The Rev. Richard Morse passed on to his final use in the other life, and the children of his day have grown up, married, and have children of their own.
     The choice of Mr. Lindthman Heldon as Leader is proving a most happy one. The sermons he chooses for us are much enjoyed, and he shows great ability on the chancel, taking the service with natural dignity and reverence. His tact and his kindness toward all will surly be rewarded by a willing response to his leadership.

     Annual Events.-The Sunday School annual prize giving was held on the second Sunday in August, when the Superintendent, Mr. Ossian Heldon, presented the awards to the successful children, who were the happy recipients of suitable books.
     On September 13th the Annual Meeting of the Society took place under the able chairmanship of the new Leader, with a moderate attendance of the members. The main office holders were re-elected, being unopposed. A new social committee was formed, consisting of two ladies and two gentlemen also a committee of three to take in hand improvements to the church grounds-Mrs. Sydney Heldon (Elizabeth Walter) was elected General Church Representative and Agent for NEW CHURCH LIFE. It was thought that, because of her former work in Bryn Athyn, she would be able to handle our General Church matters just the way Mr. Hyatt would like them. Mr. Fletcher was made Representative of the South African Mission Fund.
     The Treasurer reported that the scheme adopted by the Society to have all money paid through the Treasurer had proved most successful. Each member decides how much he or she can give monthly to the Church as a whole, and allocates from that sum a proportion for 1) the General Church, 2) the Society Uses (including the Pastor's Support), and 3) The South African Mission. This information is given to the Treasurer, who lists the number in his pledged accounts. At the end of the year all money is shown in the Treasurer's annual report, and the various Representatives are handed their allotments for forwarding. It is simple and safe for a small society anyway!
     Our Labor Day holiday came on the first Monday in October, and we had perfect weather for the bus picnic to National Park, the Local Chapter of the Sons of the Academy being our hosts. Old and young derived much enjoyment from the outing, and their grateful thanks go to the Sons. Their annual banquet will be held on November 24th. The Ladies' Guild have invited us to their Fair on November 30th. Then December with, we hope, many happy Christmas celebrations.
     M. MORA FLETCHER.

     GLENVIEW. ILLINOIS.

     An Apology is due the Rev. Erik Sandstrom and Dr. Baeckstrom. It was Mr. Sandstrom who preached here so the blessing "O give thanks unto the Lord," Dr. Baeckstrom's text was, "Behold the Lord's hand is not shortened that it cannot save." (Isaiah 59: 1.) He stressed the necessity of man's seeking help. "Thy rod and Thy staff, thy comfort me," the staff being the letter of the Word, the rod the internal sense, these two conjoining men to heaven.
     A Wedding.-September 8th was an important day for John Barry and Gloria Smith. Their marriage was solemnized in the evening of that day, the Rev. Harold Cranch officiating. The bridal procession was led by Louise Barry as bridesmaid, followed by Horace Brewer as best man and Nadia South as maid of honor. Flower girls Jacqueline Smith and Elizabeth Gladish immediately preceded the bride and groom. Many friends, old and young, gathered to celebrate the happy occasion.
     The School of the Immanuel Church opened on September 18th with all enrollment of 60 pupils, kindergarten to 9th grade inclusive, and a staff of teachers whose good work in the past makes us confident as in the coming year. Miss Susan Scalbom teaches kindergarten and 4th grade Miss Lois Nelson 1st, 2d and 3d grades; Mrs. Hope Harvey 4th and 7th; Miss Gladys Blackman 8th and 9th grades. Mr. Acton teaches Religion and Hebrew to all above 3d grade; and Miss Helen Maynard gives a library course to all grades, and science to the 5th grade through the 8th grade. Singing is under Mr. Jesse Stevens, who also conducts the school orchestra. Miss Sophie Falk is again "Story Lady" to the younger children.

So the good work goes on, and our heartfelt thanks are extended to the teaching staff.
     The Chico go District Assembly, held October 4-6, with the Glenview members as hosts, was a series of inspiring meetings with many guests, as reported in the December issue, page 619.
     A Memorial Service was held on October 21st for Mr. David Gladish, who passed into the spiritual world on October 19th. Our friend David will be sorely missed, and it was with mixed feelings that we met for the service. For a very real sense of loss was tempered by a rejoicing at his resurrection and the know ledge that he will continue his use to the church in the other world.
     The Annual Meeting of the society listened to reports from the pastor and the various officers and committees. We learned that the increasing expenses are being met and were encouraged by the evidence of work and progress.
     The Marriage of Mr. Leslie Holmes and Miss Ruth Marcum took place on November 9th, the Rev. Elmo C. Acton officiating. The bridesmaids were Louise Marcum and Gwendolyn Holmes. The bride's sister Mildred was maid of honor, and Dr. Cedric King was best man.
     Newcomers to Glenview are the Burwood Kitzelman family, who moved into their new home on Park Lane on October 29th, and we bid them welcome. Two of the children are in school.
     Obituary.-After a long illness our friend, Birger Holmes, passed into the spiritual world on November 17th in his 57th year. He was a staunch New Churchman who gave up a successful business in Chicago and moved to Glenview so that, his children might attend our school. He rebuilt a business here, and has been a faithful supporter of all the uses of the Immanuel Church. A Memorial Resolution passed at a Sons of the Academy meeting reads: "Inasmuch as it has pleased the Lord in His Providence to call our brother Birger into the spiritual world, we, his fellow members of the Glenview Chapter of the Sons of the Academy, would record our affection for him and our appreciation of the many services he has performed in our behalf."
     Civic and Social Club.-While the name is not yet certain, the Club is at last so established fact, Under the temporary chairmanship of Mr. John Howard, by-laws were adopted on December 11th, and 61 members signed the roll. The meeting adjourned until January 11th, when the organization will be completed.
     Another Wedding.-On December 21st, Mr. Donald Edmonds and Miss Frances Headsten were united in marriage, the Rev. Elmo C. Acton officiating. Frances locked lovely, Don looked proud, and both looked very happy. Their many friends were happy with them. Sally Headsten was bridesmaid, and Kenneth Holmes was best man. The church was decorated with candelabra, Christmas greens, and white chrysanthemums. It was a 5 o'clock ceremony, and after a reception in the Assembly Hall is wedding copier was served at the home of the bride's grandfather, Mr. John Synnestvedt.
     December 24th.-The Christmas celebration began with a Children's Service at 4 o'clock. An address by the pastor and the singing of the Christmas hymns were followed by a procession to the Assembly Hall, where four Tableaux were shown: The Wise Men The Nativity; The Shepherds and Rejoicing in Heaven at the Coming of the Lord. The pastor then presented gifts to the children on behalf of the Immanuel Church.
     Christmas Day.-A service of worship was held in the church during which the interior doctrine of the Lord's First Advent was presented. The congregation was deeply affected, experiencing an internal joy in the celebration of the Lord's coming into the world.
     SYDNEY E. LEE.

     CHICAGO, ILLINOIS.

     Sharon Church.

     Our delayed semi-annual meeting was held on November 6th, and the outstanding feature of this event was the report of the treasurer, Mr. Noel McQueen. He first set forth the financial situation as it was last April, and then presented a statement of the contributions since then, and showed what has been accomplished. It was an inspiring report. Sometimes people are restrained about making contributions, feeling that they would be too small; so they give nothing. It was surprising to hear from our treasurer that if, in addition to the present contributions, the non-contributors were to give ten dollars a year apiece, there would be more than enough to carry current expenses-including those connected with the renovation of the building. His statement did nor include the Sunday offerings at worship, which for the most part provide the support of the pastor.
     On November 16th we had a arty at the church which was ably roan- aged by Mrs. Eleanor Junge and Mrs. Noel McQueen. It was a combination social affair and "shower" for our remodeled kitchen. The donations of useful articles and of money were so generous that we have not found it necessary to draw upon our auxiliary fund as we had expected to do. The total financial value of the gifts was about $50.00, and those who were present had a very good time.
     We had a very fine Thanksgiving Service, with an excellent attendance. Mr. Cranch had made folders containing the words of the hymns, with a lovely reproduction of "The Angelus" on the cover. After the service we sat down to a delicious turkey dinner, the charge being a dollar for adults, less for the children, and free for the little ones, and yet we had a balance of fourteen cents.
     Doctrinal Classes.-Mr. Cranch has recently gave two especially interesting classes on the subject of "Ritual," one on the use of worship in general, and the other on the forms of worship and their uses. He has also devoted a class to "The Five Memorable Relations." The attendance at the Wednesday suppers and classes varies from fourteen to twenty-four, usually nearer the higher number. We have five supper committees.
     The last two classes were conducted by the Rev. Ormond Odhner, who dealt with the subject of The Reasons for the Lord's Coming on Earth," and his presentation were very much enjoyed.
     Last year, our pastor delivered series of sermons in preparation for Christmas, treating of the historical phase of the first Christmas. The year he provided a preparation by treating of the subjects of the Virgin Birth and the "Word Made Flesh."
     The Christmas attendance broke all records, Our special service was held on Sunday, December 22d, and I noted the names of fifty-four adults and twenty-six children, a total of eighty who were present, and it is possible that I overlooked some.
     Following the service we served about seventy persons at a turkey dinner. All available space was used in the church room, and a few of us ate in the kitchen. We were privileged in having two special guests, Mrs. Willis L. Gladish and Mrs. John Headsten, whose husbands were former pastors in Chicago.
     The attendance at this celebration demonstrated that the idea of a further remodeling of our building is not wishful thinking, but a real need. In addition to those who were present I know of several who had planned to attend, but were unable to do so.
     VOLITA WELLS.

     BRYN ATHYN.

     The society activities during the Fall months have been marked by a large attendance at meetings, and this has been steadily maintained. The Friday suppers resemble a "voting" General Assembly, and the doctrinal classes which follow the suppers have been attended in great numbers, The society has been very fortunate in having a series of classes on the subject of New Church Fundamentals, conducted by the Rev. Hugo Lj. Odhner.

The last two classes before the Christmas holiday recess dealt with the subject of Marriage, and they were most interesting and instructive.
     The Women's Guild, which has met three times during the Fall, has instituted a change of policy. There will be no program when there is business requiring attention and no business at a program meeting. This change is approved by all for it has been found most useful to discuss the various uses which the Guild is performing, and to devote an entire evening to a business meeting for this purpose.
     At one program meeting of the Guild Mr. William R. Cooper gave an interesting and instructive talk on the Visual Education Program, showing pictures that will be used in this work.
     Bishop de Charms addressed the Guild in a Christmas talk that made it very clear why the New Church Christmas spirit is distinctive, and it filled one with a deep feeling of gratitude for the Church, and an appreciation of it.
     The Club House is a center for many activities. The Young Married People's classes are held there, and these have been conducted by the Rev. Dr. William Whitehead, Bishop Willard D. Pendleton, and Bishop do Charms. The Young People's Class also meets there, conducted by Bishop Pendleton, and attended by students in the College as well as the young people of the society.
     Glencairn.-On Friday evening. December 20th, at the invitation of Mr. and Mrs. Raymond Pitcairn, members of the society and students of the schools gathered in the great hall at Glencairn to sing Christmas songs and to hear fine instrumental music appropriate to the season. About 450 were present.
     Christmas.-We have had a number of inspiring services and sermons by the pastors and other ministers in preparation for the celebration of the Festival of the First Advent of the Lord. And on Sunday. December 22d, late in the afternoon, young and old went to the Assembly Hall to witness the Christmas Tableaux, which were presented in a sphere of worship and were most beautiful and impressive. These sacred scenes implant remains in the minds and hearts of the children, and stir in the hearts and minds of adults the remains that were implanted in their childhood.
     The Children's Christmas Service, with its procession and recessional singing and march, its Christmas recitations and songs, was held in the Cathedral on the afternoon of December 24th, with a very large congregation in attendance. The address to the children on the Story of the Nativity was given by the Rev. F. E. Gyllenhaal.
     A service of worship in the Cathedral on Christmas Day, with significant music and sermon, the Communion on the following Sunday, and a special service on New Year's Day, completed the society observance of the Advent season, and the spirit of these formal occasions entered into the family and group celebrations, which seemed to be filled with an unusual happiness and peace, families and friends being reunited after the war's separations of recent years.
     A Golden Wedding.-On Saturday, December 28th, the Rev. and Mrs. Charles E. Doering celebrated their Golden Wedding Anniversary with a dinner at their home All of their children and many of their grandchildren came to commemorate this happy event. In the course of the evening the members of the Bryn Athyn Society called to offer their felicitations, and to present a gift to Dr. and Mrs. Doering as a token of their affection for the "bride and groom."
     LUCY B. WAELCHLI.

     DEATH OF MISS BEEKMAN.

     On December 16, 1946, Miss Lillian Grace Beekman passed into the spiritual world at Sharon Hill, Delaware County, Pennsylvania, at the age of 59 years.

Bishop Acton officiated at the funeral service which was held in Philadelphia on December 18th.
     A woman of scholarly attainments, Miss Beckman, about the year 1900, became interested in Swedenborg's Philosophical Works, which led to her coming to Bryn Athyn. Here, during a sojourn of about ten years, he manifested a remarkable insight into the inner operations of the organic universe, and her views stimulated an intensive study of the teachings of Swedenborg philosophy and its correlation with the doctrine of creation revealed in the Writings.
     Her studies in this field are preserved in manuscript, in many papers which appeared in Tue New Philosophy and in New Church Life, and in her published works: Spectrum Analysis and Swedenborg's Principia (1906); Outlines of Swedenborg's Cosmology (1907); The Kingdom of the Divine Proceeding (1912); and The Return Kingdom of the Divine Proceeding (1917).

     KITCHENER, ONTARIO.

     On December 13th Mr. Henderson invited the ladies of the society to a display of Health Exercises which she teaches the school girls. As a member of the Women Health League she is graciously giving weekly classes to the girls. It was pleasure to hear the aims of the League explained by Mrs. Henderson and to see the enthusiasm of the girls for these very beneficial classes. A delightful tea followed, served by many willing young hands.
     Christmas.-The school children and teachers entertained the mothers at a Christmas party on the afternoon of December 20th. Santa Claus made his annual visit on this occasion.
     Our Christmas Tableaux, on December 22d, were under the direction of Mr. Rud Schnarr, assisted by a very competent committee of members who deserve sincere congratulations and a vote of thanks from all of us who were privileged to view the Christmas Story in such a beautiful setting of color and song.
     The Children's Christmas Eve Festival Service, once again the crowning service of the year, was enjoyed by old and young alike-170 in attendance. The beautiful candlelit chancel was enhanced by fresh evergreens, representations of the Christmas Story, and-not least to the children-the tables of eagerly anticipated cellophane packages.
     The pastor addressed the children with some thoughts on the way the Lord was received at the time of His birth, and bow He should be received by each one of us in our lives. The singing of the old familiar carols, and the shining faces of the children as they received their gifts from the society, truly created a Christmas spirit that we could take with us from this loveliest of all service.
     At the Christmas morning service the pastor delivered a short address on the text, "Glory to God on the highest, and on earth peace good will toward men." (Luke 2: 13, 14.) That there will be peace in the world of the natural mind as there is peace in the spiritual mind was the theme of the address.
     The New Year was ushered in in our usual gala fashion at a social and dance. In a blue room, where stars looked down on a representative skyline of many parts of the world, colored spotlights played upon the dancers and some cards were enjoyed. At the stroke of twelve a grand chain was formed and Auld Lang Syne was sung by the festive crowd, wearing the most ingenious paper hats we have seen to date-creations of our young people. A tasty supper, served cafeteria style, was followed by more dancing.
     A hearty welcome home to Ted Glebe, our last returned serviceman. It is a pleasure to see him again. And welcome, also, to the Bob Schnarrs, who have come from Ottawa to stay in Kitchener!
     Greetings to all our holiday visitors! We enjoyed them one and all.
Come again soon.
     MARY A. KNECHTEL.

ANNUAL COUNCILS 1947

     Announcements

     The Annual Meetings of the Councils of the General Church of the New Jerusalem will be held at Bryn Athyn, Pa., from Monday, April 7th, to Saturday, April 12th, 1947.
     The Council of the Clergy sessions will be held on April 7th, 8th, and 9th; the sessions of the Educational Council will be held on April 10th and 11th and the Joint Council will meet on April 12th.
     The Program of the Meetings will be published in a later issue.

CENSUS OF RELIGIOUS BODIES: 1946 1947

     The Director of the Census is authorized by Congress to take a Census of the Religious Bodies of the United States every ten years. The information is collected through the use of a simple schedule or questionnaire, which is mailed to the individual churches, filled out by the pastor or clerk, and returned to the Census Bureau for tabulation. This census provides the only official government figures with respect to membership in the various religious denominations or organizations.
     Preparations are now being made for the 1946 Census, and the schedules will be mailed to the churches early in 1947. This is a most important inquiry, and for its success it is vital that the Bureau of the Census have the utmost cooperation from the pastors or clerks of the churches, as well as from all religious leaders and officials. The schedule for this census includes a question on the number of members of each local church, with a supplementary question on the number under 13 years of age. There are also questions on church expenditures, Sunday Schools, and parochial schools.
     Bureau of the Census, Department of Commerce, Washington 25, D. C.
EDITORIAL NOTE 1947

EDITORIAL NOTE Editor 1947

     An Unusual Term.-On page 67 of the present issue there is a quotation from A. C. 5213 which begins, "The scientifics into which the things which are of faith and charity can be applied." It is so rendered in the Library Edition (1907) and in Potts Concordance, Vol. IV. p. 64. The Boston Edition (1843) has it: "The scientifics, to which those things that are of faith and charity can be in-applied." The Latin reads: "Scientifica, quibus inapplicari possunt illa quae stint fidei et charitatis."
     The word inapplicari occurs four times in A. C. 5213, and once in n. 5209, and thus is essential to the internal sense there set forth. It would seem that Mr. Potts found it nowhere else in the Writings. (Concordance, Vol. VI, p. 821.)
     In English the word "inapplicable" means "not applicable, incapable of being applied," but that is not the meaning of inapplicare-to apply in or into. In Latin the prefix in before a verb is very rarely used to mean not, as in ignorare (in-gnosco)-not to know, thus to be ignorant.

CIRCLE OF LIFE 1947

CIRCLE OF LIFE Rev. MORLEY D. RICH 1947

No. 3

VOL. LXVII
MARCH, 1947
     "I am Alpha and Omega, the Beginning and the End," saith the Lord, "Who is, and Who was, and Who is to come, the Almighty." (Revelation 1: 8.)

     In these words, the Lord uncovers the Circle of Life. Within that Circle, all men are held and encompassed. Without it, no created thing could exist. For "in God we live and move and have our being." To the evil, and to all men when in evil states, this appears as a vicious circle, out of which they cannot break. To the good, and to all men when in good states, the Circle of Life is a heavenly gyre, by which they are beneficently and mercifully held in the Divine Order which they have come to love.
     That Order is inexorable. It cannot be changed. Therefore, to love the Lord's Order is the summit of human life and the source of all true happiness. Discontent with it and rebellion against it do not change the Order, nor constitute true freedom, nor bring anything but the most interior pain and unhappiness.
     "I am the beginning and the end," saith the Lord. So God is the beginning of all Love and Wisdom. Love and Wisdom flow to man by many different paths,-both directly and indirectly,-through the heavens and the hells, through the Word, through the church, and through other men for generations and generations back to the beginning of creation. So all man's thoughts and affections, his interests, his capacities, his talents and abilities, are from other men, and originally from God. Man himself is but an infinitesimal receiving and assembly form-receiving the spiritual, mental and physical wealth of generations of men, past and present, and assembling and reflecting these in an order peculiarly his own by virtue of the use stamped upon his soul.

     This is commonly illustrated in the field of natural invention. A man invents something, or discovers a new natural law. And, for a time, all men speak as if the inventor had made this discovery entirely by himself, and by his own genius and intelligence. But always afterwards, history discloses that hundreds of other men, in former times and in the present, have labored over the same thing, contributing vital knowledge, without which the inventor could not have discovered the secret. And behind these hundreds who have directly contributed to it have been thousands who have contributed indirectly. And beyond those thousands are the uncountable millions of the whole human race, without whose uses and knowledges no one individual would be able to exist, much less to think and will. And beyond these is the Lord-the beginning of all spiritual and natural wisdom.
     The Lord is also the End of all things. For, by virtue of His advent and glorification, He is now present for all men to see rationally, and in the most ultimate and minute things of creation. So man is gently and inexorably carried along in a stream of Divinely provided outward events and circumstances to a certain destined place in the reconstituted Gorand Man of the spiritual world. Every decision or choice which he makes is the result of a long chain of causes and effects,-a circumstance here, an event there, some influence from other persons,-all combining to lead him to a particular decision and action, whether his choice be good or evil.
     What, then, is the stature of a man? It is very small. He is as a spark in a bed of coals,-a spark which derives its vital glow from the spiritual sun, and its continued strength from the innumerable other sparks surrounding it in the bed of coals.
     And wherein does human freedom essentially reside, then? For any one man, it consists in the fact that, though he is not free to choose the outward chain of events and circumstances and influences by which he is surrounded, and which lead him to points of decision, he is free to use them for good or ill, to make choices in accordance with what he conceives to be right or wrong, to reconcile himself to, and find true happiness in. the Divine and omnipotent Circle of Life, or to attempt rebellion and become eternally unhappy.

It was in expression of this law that the Lord said. "Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man." (Matt. 15: 11.)
     Whatever decisions a man makes, however, they cannot alter the Divine Order. He cannot disrupt the Circle of Life. Even though evil is chosen, the Truth and the Divine Law remain. "I am the Beginning and the End," saith the Lord. And, in recognition of this unchanging quality of the Divine, the Psalm declares, "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God." (Ps. 90: 2.)
     The order of human life is such that man is gradually led to increasingly complex and responsible decisions. The decisions of childhood are simple, and without responsibility. Indeed, a child has no decision as to whether or not he will learn to walk. For all nature and all spirit drive him toward that goal. But the adult man is constantly confronted with the need for decision, if he freely accepts the progressive responsibilities placed upon him. And a struggle comes with the making of each choice.
     Every man, therefore, has had the experience of being faced with an opportunity for larger functions and responsibilities, if not in his principal work, at least in other fields of his lesser interests. At such a time, all the weaknesses and failures, not only his own, but those of other men in that field for generations past, rise up before his mind like spectres. By the Lord's permission, the evil spirits haunt his mind, arousing ancient fears of the loss of reputation, fears of hunger and even of death, which have weakened him in the past. All the many difficult problems of the opportunity, which he knows too well, loom huge in his sight. And he feels deeply his inadequacy and impotence.
     This is really a state of temptation. For, if man refuses the new responsibility, he is really choosing evil; he is denying the good of use, and turning his back upon the Circle of Life which, by the combination of events, circumstances and influences, has brought him to that point of decision. Shunning the responsibilities brought by that Divine Life and Love is the way of death.
     At such a time, it can be of great help to man if he reflects upon the significance of the words of the Psalm: "I will run the way of Thy commandments; for Thou shalt enlarge my heart." (Ps. 119: 32.)

100

"Running the way of the Lord's commandments" means much more than merely obeying the literal sense of the Ten Commandments. For it also means recognizing the Divine Law and Order in all things, even the most minute, and being willing to accede to and follow that Order. The more man sees of that Order, the greater is the responsibility thrust upon him; and similarly, the greater is the temptation to throw up his hands at the prospect of following it, to say, "It is too much for me. I cannot sustain it." Yet, the Psalm says, "I will run the way of Thy commandments, for Thou shalt enlarge my heart."
     The heart, the love, with which every man is born is a small and insignificant thing. It is principally preoccupied with itself. By nature, it is cold toward other men. It is wizened, shriveled, dried up, by inherited evil. So, every man's adherence to the external order of human life, to the courtesies and civilities, to the literal sense of the Lords commandments, is at first from his own self-love. Consequently, it is quite a natural and true reaction for man to say, when presented with new decisions and responsibilities. "I am not equal to this. How can I do it?" By himself, truly, no man is equal to any action, even the simplest. By himself, man's heart is cold and his faith is weak.
     But no man is by himself. Behind him is the strength and wealth of thousands of generations of human uses, thoughts and desires. And, above and underlying all these, is the everlasting God, the Maker of heaven and earth, by whose Circle of Life man is not only presented with duties, but is given the strength, the understanding and the love to assume them.
     So it is that there is no situation which is without hope, no group of men in which there are not indefinite possibilities, no single individual who is beyond redemption.
     And it is only the choice which is man's. His is not the responsibility of worrying over whether or not he will have the strength, the ability or the wealth to carry on the responsibility. For these are in the hands of the Lord alone. And, certainly, the Lord would not permit a new responsibility, a new decision, a new task, to be placed before any man which he could not fulfill in some measure, if he so chose.

101

It is only the decision itself which belongs to man. Shall he turn his back on the opportunity? If so, he chooses the way of death. Or, shall he accept the Divine Order which has placed in his path these new vistas, saying to himself with a profound and real trust in the Divine Providence, "I will run the way of Thy commandments; for Thou shalt enlarge my heart"?
The dread of material, external failure is the spectre which haunts man, and which prevents many from assuming responsibility and performing enlarged uses and functions. Yet external failure has nothing to do with the spiritual welfare of any man. And even though man's work may appear to be a failure on the surface of human life, yet that failure, so-called, contributes to the wealth of society. For it is only out of many failures that knowledge is acquired and final success is born. And if man will but look in the face the possible consequences of failure, he will not be so frightened. For the worst possible result of personal failure can be only the death of the natural body through starvation. But the result of a refusal to assume the new prospect can be the death of the spirit. "Fear not him that killeth the body, and after that hath no more that he can do; rather fear him who, after he hath killed, hath power to cast into hell; yea, I say unto you, Fear him." (Luke 12: 4, 5.) Even in what appears externally as failure, therefore, man is still borne up on the everlasting wings through his having followed the Divine Order.
This, indeed, is Divinely patterned forth for men to see in the Lord's crucifixion. To all external appearance that crucifixion marked the lowest ebb, the deepest failure, of the Lord's whole natural life. Yet, internally, it was the mark of victory. For He had followed in every minute detail His own pattern of Life, according to the laws of His own Order, and so had become the First and the Last, the Highest and the Lowest, everlastingly able to reach men through the very lowest things of nature, to show them in detail, clearly and rationally that He has always been, now is, and will forever be present throughout the universe, even in the most minute things. Even He, in the humiliation and clouds of His natural human, cried out, "Father, if Thou wilt, let this cup pass from me." But, immediately afterwards, in conscious recognition of His own Divine Order.

102

He added, "Nevertheless not my will, but Thine, be done."
     This truth is commonly demonstrated in the functions of natural life. Thus, every man has had the experience, after having accepted a new function, of finding within himself, to his astonishment, undiscovered strengths and talents, and, most, of all, a greater capacity for loving his enlarged work and the additional human beings for whom he may have been made responsible in whatever field he moves, whether in his work, in his home or in his recreations. The tact is, that, because he has placed himself voluntarily in the stream of Divine Order, because he ha chosen to "run the way of the Lord's commandments," the Lord has "enlarged his heart" has given him the strength, understanding and will to meet and solve the increased problems involved.
     If he turns himself away from that Order, however, the Lord cannot inflow. And so, naturally, the light grows dim, the fire cold, and eventually, man sits shivering in the dead ashes of self-pity, slavishly bound by the chains of self-love, his horizon limited to the very narrow and tortuous path to hell.
     This same principle applies equally to all groups of men, to all organizations. For these are but more complex men. So, likewise, when an organization evades the solution of its external problems, refuses to accept the larger uses which are presented to it, its spirit dies. So it was in the Christian Church, which turned aside from an understanding of the Divinity of the Lord's Human. That evasion signalized its spiritual death.
     And so it is that, as with every individual, when new possibilities for use present themselves to a group, the voices of mass temptation arise and say, "We have not the means, . . . there is no time, . . . there are not enough of us, . . . the time is not ripe;     t us wait until we are better established, and have more strength: . . . who among us can do this or that task which is necessary? . . . Who is capable? . . . How can we overcome this difficulty, that circumstance? . . . This has been tried before, and has failed miserably. . . . We have too many problems already which we have not solved. . . . We must first provide for our own people, our own welfare, our own children . . . "

103

     So does the phenomenon of mass temptation set in. the evil spirits appealing to every instinct of human lethargy, jealousy, indifference, fear of failure, in order to induce the group to become preoccupied with itself, to choose the way of death, to forget to trust in the Lord's words, "I am the Beginning and the End," to deny the truth that the Lord alone builds the house," and that He presents, in His Circle of Life, and through the minds of men, only those possibilities which the group is able to stand and assume, at least in some small measure.
     And, on the other side, the voice of Heaven cries, "Run the way of my commandments: for I shall enlarge your heirs." And in that is provided the balance, the only basis of choice, the only field in which man or group is free.
     These temptations become particularly deep and complex in any individual, group, or organization which moves in the field of the Lord's Second Coming: for the Writings of the Second Advent present truths which arouse the evil hereditary loves as nothing else can or does. The problems of human relationships become infinitely more complex, made so by the uncovering to the individual of his inner loves and motives which would otherwise lie undiscovered, though nonetheless present; and further complicated by the sincere struggle to apply the new truths to the basically unchanging elements of natural life. And, finally, the new vistas which constantly present themselves to the individual and to the organization are also complicated by the need to weigh and evaluate their importance in relation to the work already established, so that human energies and physical time may not be dissipated and scattered over too wide a field to be effective.
     Yet, basically, the principle remains simple and the same. Preoccupation with self is deadly in its effect upon any man and any group. The Lord "enlarges the heart" when new functions are accepted. The sole difference is that more complex situations demand a greater quantity of thought and attention, in order to determine the worthiness of any new possibility, and how it can be linked with and add strength to the basic function of man or group.
     And again, lest man become too self-dependent, too self-limited by his own strength, his own understanding, he is reminded of the everlasting arms of Providence in the Lord's words, "I am Alpha and Omega, the Beginning and the End, the First and the Last, Who is and Who was and Who is to come, the Almighty," Who will give His angels charge over him, lest he dash his foot against a stone.

104

Who further declares His intention to enlarge man's heart in the mighty words "And thou, Bethlehem, in the land of Juda, art not the least among the princes of Juda; for out of thee shall come a Governor, Who shall rule my people Israel." (Micah. 5: 2.) And, again, "A little one shall become a thousand, and a small one a strong nation. I the Lord will hasten it in his time." (Isaiah 60: 22.) Amen.

LESSONS: Psalm 90. Revelation 1. A. E. 41-43 (portions).
MUSIC: Revised Liturgy, pages 450, 456, 450.
PRAYERS: Nos. 55 and 93.
MAGIC IN ANCIENT EGYPT 1947

MAGIC IN ANCIENT EGYPT 1947

"And Pharaoh sent and called the magicians of Egypt, and the wise ones thereof" (Genesis 41: 8). Egypt was among the kingdoms where the representative Ancient Church was; and there they especially cultivated the scientifics of that Church, which related to correspondences, representatives and significatives, by which scientifics they explained the things which were written in the books of the church, and which had place in their holy worship. The foremost among those who were skilled in and taught mystic or interior scientifics were called 'magi' and they who were skilled in and taught non-mystical and exterior scientific were called "the wise." Hence it is that by the magi and the wise such things are signified in the Word.
But after they began to abuse the interior scientifics of the church, and to turn thorn into things magical, then they signified the opposite. The magicians of that time were acquainted with such things as are of the spiritual world, which they had learned from the correspondences and representatives of the church; and therefore many of them had communication with spirits, and thence learned illusory arts, whereby they did magical miracles. But they who were called "the wise" did not care for such things, but solved enigmas, and taught the causes natural things. (A. C. 5223.)

105

SPIRITUAL AFFECTION OF TRUTH 1947

SPIRITUAL AFFECTION OF TRUTH Rev. MARTIN PRYKE 1947

     "Remember, therefore, how thou hast received and heard, and take heed and repent." (Revelation 3: 3.)

     These words of exhortation are addressed to those of the Church in Sardis, by whom are signified "those who live a moral, but not a spiritual life." (A. E. 182.) These are they who have little regard for the knowledge of spiritual things or for the intelligence and wisdom which spring from such a knowledge. The moral life may or may not contain within it the impetus of a spiritual life. Of this we read: "Moral life is acting well, sincerely, and justly with one's companions in all the affairs and occupations of life; in a word, it is the life that is apparent before men, because it is the life lived with them. But this life has a twofold origin: it is either from the love of self and the world, or it is from love to God and love towards the neighbor." (Ibid.)
     If the moral life does not contain the spiritual within it if it springs from the love of self and the world, then it is not genuine moral life; in itself, it is not moral, but selfish and evil. However, it has the appearance of being moral, because such a man uses all those things which are good, sincere and just in order that he may gain power and rule over others, or in order that he may acquire wealth and honor. When the external bonds of this world are removed, as sometimes takes place here, and as always takes place after death then that man is seen for what he really is.
     "But the spiritual life is wholly different, because it has a different origin; for it is from love to God and love towards the neighbor." (Ibid.) The moral life of such spiritual men will appear the same as that of the evilly disposed, but in us essence it is completely different, indeed opposite. They do not think and act from the demands of the world, or from their own selfish loves, but from the commands of God and for the welfare of the neighbor.

106

They are raised up, as to their spirits, into heaven, and receive thence a heavenly influx, enlightening and guiding them. A moral life, with such is the orderly effect of their spiritual life, which is the cause.
     Those who were of the Church of Sardis were upbraided because their moral life lacked this spiritual content. "I know thy works, that thou hast a name that thou livest, and, art dead." "To live" when mentioned in the Word, signifies having spiritual life, and "to be dead" signifies having not spiritual life, but a moral life only. It is well said that a man of heaven lives, whilst a spirit of hell is deed. The one is open, receiving life from the Lord; the other is closed, merely existing, because closed to all real life. True life is the life of use, which is only with the good, and not at all with the evil. When, therefore, it was said of those in Sardis, "Thou hast a name that thou livest, and art dead," it means that such think themselves to be alive because they live a moral life, when yet they are spiritually dead because there is no spiritual life within the moral. It becomes easy for us to deceive, not only others, but also ourselves, in these matters. We become so accustomed to assuming a cloak of moral righteousness which hides our own evil loves that we do not even penetrate our own disguise; and, from a lack of proper self- examination, we come to think that we are indeed as we appear on the surface.
     To us the exhortation is given as it was to those in Sardis: "Be wakeful, and confirm the things remaining that are about to die, for I have not found thy works full before God." "Be wakeful" signifies that they should acquire for themselves the spiritual life, which is lacking: and by so doing they will give real life to the moral life, which is now but an empty husk. This hypocritical moral life is meant by "the things remaining that are about to die." We have already seen that such a life is dead, and we will recall that it falls away altogether after death, if the spiritual is not within to sustain it. But this can be stopped by the acquisition of such a spiritual life,-a life based, not upon worldly or selfish considerations, but upon the will of God and the welfare of the neighbor. To do this is to "be wakeful, and confirm the things remaining that are about to die."
     Now, in the words of our text, which immediately follow the verses which we have been discussing, the means whereby the spiritual life can be achieved is given: "Remember, therefore, how thou hast received and heard, and take heed and repent."

107

     The men of the Church of Sardis had received the teaching of the Gospels; they knew the message of the Lord's Advent: they had "received and heard" it. But they had forgotten to apply the teaching, and so are exhorted to return to that which had been made known to them-to take heed and repent." And so it must be with us, "Remember, therefore, how thou hast received and heard, and take heed and repent." We, too, have "received and heard," and it is incumbent upon us to "take heed and repent," for only thus can we acquire the spiritual life which is the only true life for man.
     "To take heel means to give such an attention as is with those who are in the spiritual affection of truth. (A. E. 190.) It is of this spiritual affection of truth that we now wish to speak, as this is necessary to the true spiritual life which must infill the external moral life.
     Even as every man is born with an appetite for bodily food, so is he born with an affection for truths. The child eagerly asks questions; the youth seeks for himself the answers to his problems; the adult ceaselessly requires to know the cause and reason of things. But this affection into which we are born is a natural affection of truth. That is to say, it is prompted by a love of self and the world which requires answers to its questions in order that its own selfish ends may be achieved thereby. To one who is in this affection, truth is always subservient to personal ambition. The unpleasant truth is avoided or denied or explained away, whilst only those truths which are convenient to the man's own desire are brought into the light of day. Truth is not a standard to him but it is a means of accomplishing his evil intention.
     It is important that we remember these things; for we are prone to class all searchings after truth as of equal merit. It is not the searching itself which is worthy of merit, but the spirit which prompts it and the use to which it will be put. Simply to see facts or truth is of no advantage to us; for a mind laden with unused knowledges is like a library locked and barred, full of dusty and untouched tomes. Moreover, the real truth is then rarely found, being regarded so superficially that it cannot be seen for what it really is.

108

Because a man then has no intention of using it, he views it from afar, and therefore sees it as through a cloud.
     It is necessary, then, that we do more than seek the truth. We must seek the truth from a desire to utilize it in a life of use to the Lord and to the neighbor. We must humbly desire it to the end that our lives may be perfected by it. To have this desire is to possess the spiritual affection of truth, which is an affection for truth based upon a desire to see spiritual uses performed. This is what is necessary for the adding of the spiritual life to that moral life which in itself is dead.
     Now there are certain features of this spiritual affection of truth which we should note. "The spiritual affection of truth," we read, "consists in loving the truth itself, and esteeming it above every good of the world, because through it man has eternal life; and the only means by which eternal life is implanted in man are truths, consequently the Word, for through the Word the Lord teaches truths." (A. E. 444:10) Here two important points are made. Truth is to be sought because only by means of it can man achieve eternal life; only thus can he fall into the order of God, and so serve his neighbor. Moreover, it is recognized that such truth (namely, that which concerns eternal life) is available to man only by the grace of God, who has revealed it to us in His Word. This Word, then, is to be the supreme authority to man.
     The man who is in a spiritual affection of truth does not fail to recognize that the truth is something outside of himself. It is a standard which has no relation to his own preference or bias: it is immovable; it is supreme, because it exists of itself. If man tries to change its way, he is beating himself against the very rocks themselves; but if he seeks to discover that standard, and to use it in his life, then he is building his house upon those rocks-the surest of all foundations for his spiritual abode.
     Of those who are in the spiritual affection of truth, it is written:
"These are such as search out truths from the Word; and when they find them, they rejoice in heart, solely because they are truths." (A. E. 115.) But those who are in a natural affection of truth search in the Word and elsewhere for confirmations of their own preconceived ideas. Or perhaps they follow blindly the teaching of their own church, that thereby they may have honor, reputation and gain.

109

     It is easy for us to do this. We learn the more readily that doctrine in which we have been brought up. We are favorably disposed towards it, and the easiest path is to search for confirmations of a scheme already prepared for us. But this is not to seek truth for the sake of use. Our only object should be to perform uses to the neighbor, and, recognizing that this can only be done with a knowledge of the truth, to seek the truth to this end.
     To defend our own preconceived ideas does nothing but heap up confirmation upon confirmation, not a difficult task if we desire so to do, and one that does not forward our ability to live in accord with God's commands. For, let it be remembered, even if that preconceived idea (perhaps the doctrine of the church in which we were reared) should be correct in every least detail, it will mean nothing to us until we have earnestly sought the truth in a direct appeal to God's Word. To accept blindly and to confirm the truth as presented to us by somebody else leaves the truth outside of ourselves, like a delightful pattern which we see before our eyes. But to learn of that truth from the Lord's Word, for ourselves, is to establish it truly within us; and it then becomes a living force in our lives, instead of a dead image without.
     The exhortation addressed to the Church of Sardis takes on a fuller meaning for us as we realize, firstly, that it warns of the need for a spiritual life within the moral, and, secondly, that it shows the need for a spiritual affection of truth which will bring with it an enlightenment in our understanding of truths concerning eternal life, the kingdom of heaven and God Himself, and thus will lead us to a life of genuine use to mankind, to heaven itself, and to the Creator of all. "I know thy works, that thou hast a name that thou livest, and art dead. Be wakeful, and confirm the things remaining that are about to die, for I have not found thy works full before God. Remember, therefore, how thou hast received and heard, and take heed and repent." Amen.

LESSONS:     Psalm 119: 97-112. Revelation 3: 1-22. A. E. 190.
MUSIC: Revised Liturgy, pages 437, 464, 466.
PRAYERS:     Nos. 74, 73.

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PYTHONICS OF ANCIENT TIMES 1947

PYTHONICS OF ANCIENT TIMES Rev. GILBERT H. SMITH 1947

     There would be great danger to men if they were to speak with spirits by open communication, or were to feel their operation by manifest sensation. Not being able to speak with spirits, or to be conscious of their presence, a man does not know the kind of spirits with which he is associated and he can therefore act in a freedom from their manifest operation. One does not know the quality of his own mind or spirit, and it is well that he should not know it. Also, human beings are fond of their own opinions, or have the pride of self-intelligence; and attendant spirits favor a man's thoughts and persuasions. If man were aware of their presence, they would fasten his own opinions upon him so strongly that he could not change them, and he would be unable to discard fallacious and false ideas. Spirits also have affections similar to those which the man has, and they would influence the man unduly if he were consciously aware of their presence with him. The spirits would assume the leadership of the man, by means of his affections, and would control him. Angels and good spirits do not attempt to teach or govern men by open communication: it is only a low order of spirits that want to do so.
     Now we are told in the Writings that "the Pythonics of old were of this character, as also were the magicians of Egypt and of Babylon. Because of their speech with spirits, and the operation of spirits which they manifestly felt within themselves, they were called 'the wise,' but by this the worship of God was converted into the worship of demons, and the church perished. For this reason such intercourse was forbidden the Children of Israel under penalty of death." (A. E. 1182a.)
     This passage aroused in me a desire to learn something about these ancient Pythons and magicians. Who were they, and what was their nature? What does history say about those to whom the Writings refer as Pythons and Pythonics?

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     They are mentioned a number of times in the Writings, and we shall first cite a few of the passages:

     "In olden time, very often, those who worshipped baals and other gods also prophesied, saw visions, and dreamed dreams; and they also spoke of things to come, and often seduced others. (Jeremiah 33.) There were others who were called diviners, soothsayers, sorcerers, and pythons, who studied natural magic, whereby nothing of what is Divine could be foretold, but only what is contrary to the Divine, thus against the Lord, and against the good of love and the truth of faith in Him. This is magic, of whatever quality it may appear in the external form." (A. C. 3698e.) Here Pythons are spoken of as among those who practiced "natural magic."
     "Those who speak false things from deceit or purpose, and pronounce them with a tone emulous of spiritual affection, and especially if they intermingle truths from the Word which they thus falsify, were called 'enchanters' by the ancients (A. R. 462), and also pythons and serpents of the tree of the knowledge of good and evil." (T. C. R. 324.)
     The Witch of Endor (I Samuel 28) is called "the woman of the Python" in The Word Explained, where we read: "The heathen had diviners and soothsayers, as is well known. This was a magical art exercised by oracles, divining-birds, and entrails, and it rendered the people profane; for things to come are known to Jehovah God alone. Moreover, it was permitted demons to predict certain future events by means of lots, etc. But this was a permission; for the people were of such a character that they could not but worship demons. Lest, therefore, they commingle profane things with holy, such practices were permitted a demon. Thus it was permitted the woman of the Python, by means of the feigned ghost of Samuel, to predict to Saul that he would die; for Saul's character was such that he could no longer get any response from God Messiah." (W. E. English, no. 6530.)
     The Pythonics were able to exercise a persuasive power by means of a "magical look," as is evident from the description of spirits who were able to do this by a "direct look at others," from which it was shown "what efficacy the magic look had, or the magic which was practiced of old, especially by the Pythonics." (S. D. 3004.)

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We think this magical look meant a determining of the thought and will through the eye, and may be the origin of the superstition of the "evil eye." Contrast it with the power of the angels to disperse multitudes of evil spirits by a look." (H. H. 229. See S. D. 2564.)
     It is also said that David, in the other life, "tried to act the python, by evoking others to ascend in the manner of the pythons, which he did from his persuasion and pythonic idea, a persuasion conjoined with the idea of convoking those whom they like." (S. D. 3683.) Here the pythonic idea, or the "pythonic," seems to mean the magical power of attracting others to one's self, and thus influencing them. It also speaks of 'pythonic phantasies. (S. D. 3717.)
     Pythons are mentioned in the letter of the Word, as in Leviticus 20: 6: "I will cut off the soul that looketh to Pythons," where it means the same as those who have familiar spirits, or wizards.
     In the Apocalypse Explained we read that "when the spirit, from a like affection, favors the thoughts or principles of a man, then the one leads the other as the blind leads the blind . . . The Pythonics of yore were such. . ." (1182).
     A Python also means a representative image which is worshipped as an idol. This may be seen from the following quotation from the Coronis:
     "It is certain that the Ancient Church was a representative church which, in visible and natural types and signs, figured forth the invisible and spiritual things of the church which was yet to come, when Jehovah Himself would manifest Himself in a natural human form, and by this means procure for himself entrance to men, and procure for men access to Himself, and thus should divest Himself of types, and institute a church with precepts which should lead all to believe in Him as Man, and keep His commandments, and bring them by a short way to heaven, the dwelling-place of His Divinity. But because the Ancient Church turned the representative correspondences into idolatry and magic, and thus into things infernal. Jehovah raised up the Church of Israel, in which He restored the primitive types, which were heavenly,-tabernacles, feasts, sacrifices, priesthoods, the garments of Aaron anointings, and statutes in a long series. In the Ancient Church, all the spiritual things which were of heaven and the church were presented before them in visible and tangible forms, . . . taken from the animal, vegetable, and mineral kingdoms of nature, by which were represented the things of the heavenly kingdom.

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They placed these representative images or typical forms in their sanctuaries, house; market-places, and streets, arranged according to their significations. But in a later age, when the science of correspondences had been lost, and the knowledge of the signification of those things perished, the images were worshipped as holy things and as deities. . . Of some they made household gods, guardian demigods, and pythons. . . . Thus were heavenly types turned into infernal ones, and the Divine things of heaven and the church into idols. It was for this reason that the Children of Israel were totally forbidden to make any images or figures whatever, or representations of anything in heaven above, or in the earth beneath, or in the waters under the earth." (Coro. 42, 43.)
     A python was then an image worshipped as a deity, and later employed in magic and wizardry.
     Concerning the hells of the people from the Ancient Church we read: "They consist for the most part of magicians, who have huts and places of entertainment scattered up and down in the desert. They wander about with rods in their hands, of various forms, and some stained with magical juices. By these, as in former times, they practice their arts, which are effected by the abuse of correspondences, by phantasies, and by persuasive assurances; and by them miracles were formerly performed-exorcism, fascination, enchantment, sorcery, and several other magical spells, by which they present illusory appearances as real. The greatest delight of their heart is to utter prophecies and prognostications, and to play the python. From these have arisen the various fanaticisms in the Christian world." (Coro. 45.)

     All these things are said of the pythons in the Writings of the Church. We now turn to the DICTIONARY.
     PYTHON.-"A large non-venomous serpent that crushes its prey in its folds: especially an Old World serpent. . . 2. A soothsayer or soothsaying spirit; from the tradition that the Python delivered oracles at Delphi. . . . 3. A monstrous serpent produced by Gaea (earth) which haunted the caves of Parnassus.

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It was slain by Apollo near Delphi. . . . 4. A Pythoness-the priestess of the Delphic Oracle; hence any woman supposed to be possessed of the spirit of prophecy; a witch..."
     This leads us directly to the subject of the ancient Grecian oracle at Delphi. What was it? What explains it?
     The Delphic Oracle was the most famous of ancient oracles, that of Apollo. The sayings of its priestess, who was called Pythia, were often ambiguous.
     Apollo, the son of Zeus, was born on earth of his mother Leto. The god of the sun, hence of youth, manly beauty, music and prophecy, the first act of his life was to seize a bow and proceed to the establishment of an oracle at Delphi, for which Zeus supplied him with a chariot drawn by swans. There, at Delphi, he slew a Python-an ancient serpent or dragon which had been born of Earth, and which had been ravaging that region. Hence he was called Apollo Delphinios.
     Now we may see in this Grecian god some idea, though distorted, coming down through mythology, of the deity who was half Man, half God, thus some idea of the Divine Human of the Lord, which was to overcome the dragon, and all that is represented by the dragon or serpent; or the representation of the Lord's Divine intelligence and wisdom, received by man, overcoming the falsities and phantasies of thought from the senses, and all that which is opposed to the genuine church.
     But actually, as to the nature of the divination or prophetic prognostication which people consulted at the oracle of Delphi, it was probably some form of communication with spirits in the other world, similar to that magic which we read about in connection with the witch of Endor, and the consultation with those who have familiar spirits, so strongly forbidden in the Word. And this was similar to the enchantments of the magicians of Egypt and Babylon. These ancient priests had in their possession certain powers of communication with the world of spirits, by which they wrought their magic, or by which they produced phantasies before the eyes of men. For there are pythonic spirits in the other life, who desire to influence and control men, to enter into the life of the senses of man, and so to induce upon men their phantastic things and persuasions. Men and women could be possessed of such spirits before the Lord came into the world, and hence an abnormal and harmful communication could be established between a man and the spirits in the other world who were with him.

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     The ancient wisdom of the Ancient Church, originally represented by Apollo, had degenerated to this kind of less ancient magic, represented by the serpent or Python, whom Apollo had once slain.
     It may be that there are still some remains of this ancient pythonism in the world. If so, it would not be hard to explain that remarkable experience in Tibet which is described in HARPER'S MAGAZINE, Dec., 1934, by the explorer and psychologist, Harrison Forman,-the article entitled, "I See the King of Hell." How much trust you can put in such a literary effort is hard to tell. If his experience is a truthful one, when he sat among a group of Tibetan wizards, and saw demons in the magic forest, then it could be easily understood as illustrating what pythonic spirits could have been like.
     At any rate the Writings speak of Pythonic spirits, who are a reality in the other world. They also have an influence upon men in this world, producing fanaticism and the like states. But their open manifestation is no longer permitted, except perhaps as a remnant of an ancient cult, or in the case of those who insist upon making themselves mediums of communication with the world of spirits.
     The Writings do not use expressions without meaning. And while men no longer pay much attention to the old mythology, or even the history and importance of such ancient oracles as that great one at Delphi, yet they are founded in historical fact. And it is of great interest to know that such communication as the ancient Greeks enjoyed with the mystic realm beyond the grave was probably a remnant of a real spiritism, which became so harmful to men that it was forbidden in Scripture, and finally prevented and abolished by the Lord when He overcame the hells of the Ancient Church, in which these enchanters were. So there is meaning in the statement in the Writings that "The Pythonics formerly were of this description, and likewise the magicians of Egypt and of Babylon, who, by reason of discourse with spirits, and their operation manifestly felt in themselves, were called 'wise'; but the worship of God was converted into the worship of demons." (A. E. 1182.)

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     It is interesting to note that there was a connection between these ancient magicians and the oracles at Delphi and other places; and that, on account of the serpent worship, the priestess of Delphi was called Pythia, from the dragon or python.
     Swedenborg's own case was quite different and provided for in such a way that he was continually protected from any harm that might come by reason of his sight into the spiritual world and his wonderful experiences, manifestly felt. "It has been given me to see it," he says, "and from it to perceive distinctly what comes from the Lord, and what from the angels. What comes from the Lord is written and what comes from angels has not been written. Moreover, it has been given me to discourse with the angels as man with man, and likewise to see the things which are in heaven and those which are in hell. The reason was, that the end of the present church approaches, and the beginning of a new one is at hand, which will be the New Jerusalem, to which it is to be revealed that the Lord rules the universe, both heaven and the world, that there is a heaven and a hell, and the quality of each is made known; that men live as men after death; . . . that the Word is the Divine Itself of the Lord upon the earth also that the Last Judgment is accomplished, so that men need not continue to expect it forever: besides many other things which are the effects of light now arising after darkness." (A. E. 1183.)
     But how many are the beautiful things in our Revelation, besides those things which look back into history and are not so pleasant! And how glad we should be to be permitted to enter into this knowledge: If there are in the other life magical spirits who so favor our own ideas and wishes as to lead us into fanatical and irrational ways of life, there are also multitudes of other and better ones there who lead us through good affections to reasonable thoughts and purposes.
     Zeal for the good of the church comes to men from quite a different kind of spiritual associates,-from angelic spirits, who do not wish to control men, but only to turn their minds to the truth of heaven and the Word, so that men may see their own way to the church and eternal life. And may we never have the wish to enter into things magical, or to be led too much by others; especially not to try to find out things which belong to the future: Good spirits, and good men, as we know, do not wish to discover future things but only to live in the present and trust the Lord's leading.

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VISUAL EDUCATION PROGRAM 1947

VISUAL EDUCATION PROGRAM WILLIAM R. COOPER 1947

     General Church of the New Jerusalem.

     Two or three years ago, Bishop de Charms appointed the Rev. Messrs. Harold C. Cranch and Norman H. Reuter a Committee on Visual Education, and much valuable work has been done by these gentlemen in laying the groundwork upon which to build a more ambitious program. Under the directing hand of Mr. Cranch many slides of the various Bible stories have been acquired, and he has also designed and painted many pictures of stories not otherwise available in suitable form for our purpose.
     Last June, however, owing to the pressure of other duties, Mr. Cranch asked to be relieved of the responsibility of directing the program further, and Bishop de Charms then appointed Mr. William R. Cooper to carry on the work which Mr. Cranch had so ably begun.
     It is not necessary at this time to recount the steps by means of which a Committee was organized to carry on this work. Suffice it to report that the following Committee has been appointed, and is now functioning with considerable enthusiasm:
     Director     Mr. William R. Cooper.
     Policy Director     Rev. F. E. Gyllenhaal.
     Secretary     Miss Joyce K. Cooper.
     Librarians     Miss June Macauley.
               Miss Lois Stebbing.

Other Members     Rev. Dr. William Whitehead.
               Rev. Harold C. Cranch.
               Rev. Norman H. Reuter.
               Mr. Michael Pitcairn.
               Mr. Robert G. Glenn.

     Briefly stated, the principal aim of the Committee is to provide pictures to aid in the education of the members of the General Church, both children and adults, all over the world.

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     At the Cathedral in Bryn Athyn we are setting up a permanent library of slides which may be used by all the ministers and teachers of the General Church everywhere. As soon as it is practicable, a list of available slides will be published, together with an outline of the steps that will be necessary to obtain the use of them.
     Thousands of slides, made by different religious groups and organizations, are already available for purchase. Many of these we can use, so far as funds are available for their purchase. They have to be selected with care, however, because we feel that it is more important that the pictures we show to our children are true. That is to say, the environment in which the characters are portrayed, together with the clothing and other details, must be as nearly collect as it Is possible to make them.
     But there are also many stories of the Word of which no pictures are available, and it Is our hope to provide them by various means. For one thing, we have received a number of offers by various artists to paint pictures of storied that are needed, which we shall then photograph in color and make into slides. There may be other artists who would like to paint such pictures, and we shall welcome their offers of assistance. And it may be that Kodachrome addicts in other centers of the Church will be able to help us to get pictures of places and persons that we need for our library.
     In addition to the Scripture stories, it is our hope to produce slides depicting various episodes in the Writings. Whether these will be made by having our artists paint them, and then have them photographed in color, or by enacting them in tableau form and photographing them in that way, we do not yet know. It may well be that we shall make use of both methods.
     We also plan to bring to all the members of the General Church pictures of living workers in the Church everywhere, including all the ministers of the General Church, all the teachers in the Academy Schools, and in elementary schools where such are established; also members of the Executive Committee of the General Church, and of prominent lay workers.
     In the Academy Archives, and in many private family albums, there are photographs of persons and places that are of interest in connection with the past history of the New Church, any of which we can make into slides as time and funds permit.

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     One of the latest achievements of the Committee was to produce slides of the beautiful colored illustrations of William Hole's Old Testament History and The Life of Jesus of Nazareth. These two volumes, published by Eyre & Spottiswoode of London, contain some of the most beautiful as well as most authentic illustrations of the Biblical stories that have so far been produced. The pictures have been copyrighted by the publishers, but after considerable correspondence we have obtained permission from the copyright owners to photograph them for our purposes, provided we make no commercial use of them, and provided that we give them the credit at each showing. We have now completed all the slides of the Old Testament volume, and are working on those of the New Testament, and it is quite possible that these will be completed before this is in print.
     WILLIAM R. COOPER
     Director.
LETTER FROM NORWAY 1947

LETTER FROM NORWAY SIGRID HEIDE 1947

     EDITORIAL NOTE: Miss Creda Glenn has kindly placed this letter at our disposal, as translated by Mrs. Torsten Sigstedt. The writer is a member of the General Church, and our readers will recall Mr. Baeckstrom's account of her harrowing experiences as a prisoner in German concentration camps, supported through it all by her New Church faith. (NEW CHURCH LIFE, September, 1945, p. 42.) Last year a Norwegian friend whom she met as a fellow prisoner invited Miss Heide to accompany her on a sea voyage, during which she worked on the writing of a book, as explained in her letter.

                              Halden, January 4, 1947.
Dearest Creda Glenn:
     Hearty thanks for the Christmas Greetings and all your good wishes for the New Year! I am so moved by all the gifts, all the kindness from all the New Church friends in America. A thousand thousand thanks for your friendliness and in earnest, and for all the gifts to my sister and her family and myself! Everything has come to some use, and we are all so glad for the help. Unfortunately I cannot reach everyone with my thanks, but be so kind as to greet all those who have sent packages, and tell them this!

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     The sea journey to Cuba and the Gulf was an adventure. It lasted for three months and over, and now I feel how beneficial it was for my health. But I did not idle away my time on board. I worked hard on a manuscript I have had in hand for a year and a half. It was accepted by our best publisher in Norway, and came out for Christmas. The first edition sold out in fourteen days. But when another edition is ready I shall send a copy to Sigrid Sigstedt, so that she can tell you a little about it.
     The book has been well received here-glowing reviews in all the newspapers, and I am happy about it, naturally. I felt it as a duty to write it, and I counted upon our Lord's finding that it could be of some use, and that then it would surely be all right with it. That I knew I could rely on. I only wish I could get it translated and sold in America.
     It is a novel, but at the same time a correct documentation. The latter fact made it awfully difficult to give it form. As a whole it has been terribly trying to live through hell all over again. But I wanted people who have not lived through the war in that way to get a little idea of the conditions as they actually were for the millions of prisoners. And at the same time I wanted to show them that, with God's help, it is possible to preserve one's humanity through all. And, first and foremost, I want to cry aloud "Do not hate!" If the atrocities were to have the retribution they deserve, then the whole world would be drenched in blood.
     Excuse me for talking so much about the book, but it is my first literary effort and the most important work I have done in my life, up to now. The critics and commentators say it will live, both as literature and as a human document-and that is certainly good to hear.
     Now I wish you, Creda Glenn, Sigrid Sigstedt, and all the friends in Bryn Athyn, a right blessed New Year! And thanks for everything in the year which has passed! Heartiest greetings from my sister, Randi Larsen, my nephews, and from
     Yours,
          SIGRID HEIDE.

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NOTES AND REVIEWS. 1947

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 rear to any address, payable in advance. Single copy, 30 cents.
     DIVISION OF THE TEN COMMANDMENTS.

     In the course of a letter, a reader has asked us two questions in regard to the Ten Commandments: 1. Why, in the New Church, the division of the commandments is not the same as that used in the Old Church; and 2. Why, in the New Church, the commandment against coveting is divided into two parts.
     As to the first question, we may say that in this matter the New Church has followed the usage found in the Writings, and for the internal reasons there revealed. In the Jewish and Christian Churches there have been various divisions of the original text of the Commandments in Exodus 20 and Deuteronomy 5, aiming to preserve the number ten, because they are called the "ten words." "He wrote upon the tables the words of the covenant, the ten words." (Exodus 34: 28: Deuteronomy 4: 13 and 10: 4.) Hence the Greek term "Decalogue."
     The original text is not rigidly divided into ten parts, which fact has occasioned the labors of Jewish and Christian scholars down through the ages in the effort to determine the proper division, with many curious arguments in favor of one or other arrangement.

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But we now have light upon it from the revelation of the spiritual sense, and we may cite a few statements from the Writings:

     Why Ten?

     "'He wrote upon the tables the words of the covenant, the ten words,' signifies the Word, by which there Is a conjunction of heaven with man, as is evident from the signification of the tables upon which the Law was written, as being the Word, and from the signification of the covenant, that it is conjunction. The ten words signify all the Divine Truth therein, as is evident from the signification of ten, as being all, and of words, that they are Divine Truths. Hence it is that the precepts on those tables were ten in number" (A. C. 10687, 10688.)
     "There was such great sanctity and such great power within that Law, because it was the complex of all things of religion. For it was inscribed upon two tables, one of which contains in a complex all things which regard God, and the other in a complex all things which regard man, on which account the precepts or that Law are called Ten Words (Exodus 34: 28. Deut. 4:13 and 10: 4), so called because ten signifies all, and words signify truths: for there were more than ten words." (T. C. R. 286.)
     "The precepts of the decalogue were called 'Ten Words' or 'Ten Commandments' because 'ten' signifies all; consequently 'ten words' signify all things of the Word and thence all things of the church in a sum. That they are all things of the Word and all things of the church in a sum is because in the single commandments there are three Interior senses within, each sense for its own heaven, for there are three heavens. The first sense Is the spiritual moral sense; this is for the first or ultimate heaven; the second sense is the celestial spiritual sense, which is for the second or middle heaven: and the third sense is Divine celestial, which is for the third or inmost heaven. . . . That the ten commandments of the decalogue are all things of the Word in a sum, may be fully evident from those commandments as to their three senses, which are as stated above." (A. E. 1024:2.)
     "That 'ten' signifies all things derives its cause from heaven itself; for heaven in the whole and in every part relates to a man, from which it is called the Greatest Man (Maximus Homo).

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All the forces of life of that Gorand Man or heaven terminate in the two hands and the two feet, and the hands terminate in ten fingers, and the feet in ten toes. Wherefore, all things of man as to power and as to sustentation, because they are gathered ultimately into ten fingers and ten toes, signify all things of him. Moreover, 'ultimates' in the Word also signify all things." (A. E. 675e.)

     These few statements of our revealed doctrine afford a glimpse of the deeper reasons for the number of the Ten Commandments; and this view is enlarged and confirmed as we discover their internal texture and unity by a study of their spiritual and celestial content, now set forth in detail in the Heavenly Doctrine. (A. C. 8860-8912; A. E. 943-1028; T. C. R. 282-331.)
     The all-comprehensive, all-embracing character of the Ten Commandments is further confirmed by this consideration, that they are addressed to the individual, embodying the whole duty of the man of the church,-his duty to God, and his duty to his fellow man. Thou shalt not! "It Is not said that man shall do this or that good; but it is said that he shall not do this or that evil; the reason being that man cannot do any good from himself; but when he does not do evil, then he does good, not from himself, but from the Lord." (Doctrine of Life 58.) And the quality of the whole church is according to the quality of the reception and practice of these fundamental laws by the individuals who compose and constitute the church. Therefore we are told:
     "Those Laws, by promulgation by Jehovah from Mount Sinai, were made laws of religion. For it is evident that whatever Jehovah God commands, He commands that it be of religion, and that it is to be done for His sake, and for man's sake, that he may be saved. Those laws, because they were the first fruits of the Church that was to be raised up by the Lord with the Israelitish Nation, and because they were, in a brief summary, the complex of all things of religion, by which the conjunction of the Lord with man and of man with the Lard is provided, they were on that account so holy that nothing is more holy." (A. R. 529.)
     In concluding our comment upon the significance of the number "ten," it may be useful to note that inmostly the Decalogue is one,-the one Divine Law, the Word of God, the Divine Truth.

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As this one Law has descended to man in ultimates, it has taken the form of ten fundamental precepts, stated negatively as things not to be done, but involving spiritually things to be done,-to love God and to love the neighbor, the Two Great Commandments of the Gospel: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." (Matthew 22: 37-40.)

     The Ninth and Tenth Commandments.

     Let us turn to the second question: Why, in the New Church, is the commandment against coveting divided into two parts? As in the case of the number ten, the New Church has rightly followed the usage of the Writings, for the reasons there given, and in the light of the internal sense there revealed. Direct teaching is given in the True Christian Religion, Chapter V. entitled "The Catechism or Decalogue, Explained as to its External and Internal Senses." In no. 325 we read:

     "THE NINTH AND TENTH COMMANDMENTS.

     "Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor's.

     "In the Catechism which at this day is in the hands [of all Christians: see no. 530], these are distinguished into two commandments into one, which makes the NINTH, which is, Thou shalt not covet thy neighbor's house; and into another, which makes the TENTH, which is, Thou shalt not covet thy neighbor's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor anything that is thy neighbor's. Because these two commandments make one thing, and in Exodus 20: 17 and Deut. 5: 21 one verse. I have undertaken to treat of them together, but not because I wish that they be conjoined into one commandment, but distinguished into two, as before, since those commandments are called TEN WORDS. Exodus 34: 28 and Deut. 4: 13: 10: 4." (T. C. R. 325.)

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     The last two commandments are here treated as one because "they make one thing," that is, the one general subject of coveting. But they are divided into two in order that the significance of the "Ten Words" may be preserved, the importance of which, from a spiritual point of view, we have already seen. Beyond this reason for the division we shall find deeper causes in the internal sense, wherein man is enjoined not to indulge the two evil loves,-the love of self and the love of the world-by coveting the material or spiritual possessions of his neighbor. Rather is he enjoined to love and esteem what belongs to another, especially his good and his truth his charity and his faith, for these are peculiarly his own from the Lord, and are signified by his "house" and his "wife" and everything that is his. Therefore we read:
     "The ninth commandment, 'Thou shalt not covet thy neighbor's house,' includes also not wishing to possess and to divert to oneself the goods of others against their will. The tenth commandment, 'Thou shalt not covet thy neighbor's wife, his manservants, etc.' includes also not wishing to rule over others and to subject them to oneself; for the things here enumerated mean the things that are man's own." (A. E. 935.)

     To Covet.-Here we may be reminded that the word "covet" is derived from the Latin cupio,-to desire. The word cupidit as-cupidity or natural desire-is found throughout the Writings, often in a good sense. So to covet, in a normal and harmless sense, may mean simply to desire to acquire something that belongs to another with the end of making a proper return for it. But "to covet" has also come to mean "to long inordinately for something that is another's,"-an evil cupidity which is called "concupiscence" in the Writings, a "lusting for" things that belong to the neighbor; and this is the evil that is forbidden in these two commandments. Such a lust may spring from the love of self and the love of rule, or it may spring from the love of the world. It is for this reason that the command against coveting is divided into two, as indicated in the statement quoted from A. E. 935.

     Further light upon the question is to be gathered from the explanation give in the True Christian Religion, which treats both the external and internal senses of the Decalogue.

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For with the man of the church the commandments are kept not only in act, but also in spirit. He not only abstains from stealing, killing, but also from the desire to deprive the neighbor of his possessions and his life. He not only abstains from breaking the commandments in act, but shuns the desire to break them. This is to keep them both naturally and spiritually. And so we read concerning the ninth and tenth commandments:
     "These two commandments regard all those commandments which precede; and they teach and enjoin that evils are not to be done as also that they are not to be lusted after; consequently, that they are not only of the external man, but also of the internal. For he who does not do evils and yet lusts to do them, still does them. . .
     "That these two commandments may look to all those which precede, that they should not be lusted for, therefore house is first named afterwards wife, and then manservant, maidservant, ox and ass; for the house involves all the things which follow for in it are the husband, wife, servants, ox and ass. The wife, who is named afterwards, then involves those things which follow; for she is mistress in the house as the husband is master; the servants are under them; and lastly, all things which are below or without. by its being said, all that is thy neighbor's. From this it is evident that all the preceding commandments are looked to in these two commandments, in general and in particular, in a wide and in a strict sense." (T. C. R. 326.) In a sum, these two commandments, understood in a spiritual sense, look to all that has been set forth above as to the spiritual and celestial senses of the preceding commandments. (T. C. R. 327.)
     "They mean that a man is to guard against the love of self and the world, lest the evils contained in the preceding commandments because of the will, and so go forth; for to lust is to will from an evil love..." (A. C. 8910.)
     It will be clear that these two commandments, as the last and ultimate, involve and contain the Divinem celestial and spiritual truth that is within all the Ten Commandments, and that they are like the two hands and two feet of the Gorand Man, in which "all the forces of life of that Gorand Man or heaven terminate." (A. R. 675e.)

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     The distinction between the representation of "house" and that of "wife " which makes the difference between these two commandments, is explained in the Arcana: "By the house is meant all good in general, by the wife all truth in general: these are not to be coveted, that is, taken away from anyone, and to these no hurt is to be done. That these things are meant in the internal sense is because the Word in that sense is for these who are in heaven: for those who are there perceive the Word, not naturally, but spiritually, thus not house, nor wife, nor servants, etc., but the spiritual things which correspond to them, which are the goods of love and the truths of faith. The external sense, or the sense of the letter, is for those who are in the world, but the internal sense for those who are in heaven, also for those who are in the world, but so far as they are at the same time in heaven, that is, so far as they are in charity and faith." (A. C. 8912.)
     In the light of the teaching that the internal sense of the commandments is for the angels of heaven, the spiritual sense for the spiritual, the celestial sense for the celestial (A. E. 1024, before noted), we venture to offer an explanation of the fact that in the Deuteronomy list of the Ten Commandments, in chapter 5: 21, the "wife" is mentioned first, and the "house" second, thus: "Neither shalt thou covet thy neighbor's wife, neither shalt thou desire thy neighbor's house, his field, or his manservant, or his maidservant, his ox, or his ass, or anything that is thy neighbor's." (A different Hebrew word is used for desire.)
     Since "the house means all good in general, and the wife all truth in general" (A. C. 8912), the mention of good first is for the celestial, and the mention of truth first is for the spiritual: for that is the distinction between the angels of the celestial and spiritual kingdoms. The expressions used in the Hebrew Scriptures are never arbitrary or accidental, and the order of terms is varied when the internal sense is treating of spiritual or celestial things. Many examples of this are given, as in A. C. 89, 300, 621, 793. So far as we are aware, the Writings do not explain the difference between the Exodus and Deuteronomy versions of the commandment against coveting. It is mentioned, however, in The Word Explained, no. 4388, of the English Version.

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     We think it should now be clear why, in the New Church, that commandment against coveting is divided into two parts, making two commandments, not only because H is the usage of the Writings, but also because the internal sense, revealed by the Lord, fully justifies it.

     Other Churches.-For a further study of this subject, and a comparison of the divisions of the Ten Commandments as used in the General Church (Revised Liturgy, pages 181-183) with those used in other Churches, past and present, we suggest that the reader consult such works as the McClintock and Strong Cyclopedia under Decalogue." Here he will find a history of the various divisions, from that of the Talmud-the Jewish civil and canonical law, text and commentaries-and Origen (A. D. ?185-254), to the Masoretic division adopted by Luther and received in the Lutheran Church. This is the one which divides the commandment against coveting unto two commandments, while the earlier versions were mainly concerned with the first three commandments, retaining the one on coveting as one commandment.
     Luther was the father of the modern Cathechism (meaning to "sound into the ears"), a book of oral instruction for children and newcomers. His first Short Cathechism contained the Decalogue, the Creed, the Lord's Prayer, and the Sacraments. From the use of such Cathechisms in the Christian Churches the terms "Catechism" and "Decalogue" became interchangeable or synonymous, as in the heading of the chapter on the Commandments in the True Christian Religion, nos. 325, et seq.
     Another statement of the history of the various divisions in the Ten Commandments may be cited:
     The Talmudists make the introductory words, "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage" (Exodus 20: 2), to be the first commandment, and, in consequence, to keep the number 10, they make the next two (verses 3-6) into one. But the words quoted obviously contain no command at all, and merely express the general reason why the Israelites should yield implicit obedience to the injunctions which follow. Hence Origen commences the Decalogue with, "Thou shalt have no other gods before me." His division is that in use in the Greek Church, and in all the Protestant churches except the Lutheran; while from the writings of Philo and Josephus it appears that such was also the division received in the Jewish synagogue.

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The Roman Catholic and Lutheran Churches also make verses 3-6 one commandment. To preserve the number 10 they divide verse 17 into two commandments, the first being, "Thou shalt not covet thy neighbor's house," and the second, "Thou shalt not covet thy neighbor's wife, nor his manservant," etc., to the end. (The New International Encyclopedia, 'Decalogue.')
ANSWERING A CHRISTIAN'S QUESTION 1947

ANSWERING A CHRISTIAN'S QUESTION Rev. ARTHUR CLAPHAM, EDITOR 1947

     An Editorial in "The New-Church Herald."

     Here is a question presented, presumably in all good faith, to the Methodist Recorder by one of its correspondents: "Our Lord claims for Himself the title 'Son of God,' but the early Church considers that God and Christ are one. Are we to believe that both God and Christ are to be objects of our worship, or should we worship God through Christ?"
     Perhaps the first thought that enters the mind of a New Churchman on reading this question is of the dreadful confusion into which the questioner has been plunged by the teaching he has received. The Methodist Recorder has a section for Biblical and doctrinal questions. The questions are printed, and under each question is given an answer by a learned Minister. It may reasonably be supposed that those who send in their questions are earnest people who are thinking about their faith, and who really do want to understand it. One imagines that they will have tried, before writing, to get an explanation from their own local Minister, or from the wiser leaders of their local Church. At any rate, the teaching they have received has led them into difficulty and failed to resolve that difficulty. From the form of the question quoted above it may be inferred that it is not a lack of teaching that has led to confusion, but the character of the teaching actually received.
     The questioner wants to know whether he ought to regard God and Christ as two separate Divine Beings, each of whom is to be worshipped, or whether he should "worship God through Christ," presumably meaning by that phrase that he should regard the Lord Jesus Christ as God manifested in Human Form.

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Or does the characteristically vague phrasing suggest that God is regarded still as a separate Being who can be perceived and known only by His presentation through a second and knowable Being?
     However that may be, it should not be difficult to answer the questioner on this point. He should be assured that "the Lord our God is one Lord," and that He is "Immanuel, God with us." Jesus declared Himself to be the I AM, and there is no equivocation about His declaration that He and the Father are one. "He that hath seen me," He said, "hath seen the Father. How sayest thou then, Show us the Father? Believest thou not that I am in the Father and the Father in me?" Moreover, He declares Himself to be the Alpha and Omega, the Almighty.
     There cannot, therefore be the slightest doubt that Jesus is God Himself. Whatever difficulties there may be in understanding all that is implied in that fact, or in grasping the significance of all that the Lord said concerning Himself and the Father, the fact stands plainly out that He is the Lord God, the Almighty, and that to Him alone worship is due. The early Church, as the questioner has rightly perceived, regarded God and Christ as one. Perhaps it did not work out all the implications of its belief and systematize its doctrine on the matter, but it had a simple faith that the Lord Jesus Christ was its Lord and its God. Some three hundred years elapsed before the growing Church, forced by the development of a strong movement to disavow the real Divinity of Jesus, formulated its tri- personal dogmas in the Nicene and Athanasian Creeds.
     We can well appreciate the difficulty which the questioner feels in the term "Son of God." Particularly under the influence of the tripersonal dogma it seems to imply that the Lord Jesus Christ, the Son of God, is a separate person from the Father. That, however, is not the truth of the matter, as every Next' Churchman knows. The Lord is called the Son of God in respect of the Divine Human which He assumed in the world, because that Human was conceived of God and born of the Virgin Mary. There was no other way in which God could become incarnate. Yet it is obvious that the Divine cannot be divided, and the living soul within the "Son of God" thus born into the world was not and could not be: other than the whole Divine Life.

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As the Apostle says, "God was in Christ" in Him as the living soul is within a man and within all his affections and thoughts and actions, imparting to them life and character and quality. What was "in Christ" was not a part of Divinity or a part of God. It was the whole of Divinity and the whole of God. And so, as the Lord gradually put off all the external human that He had taken from Mary, and assumed in its place the Divine Human which was wholly from the Divine within Him. He became in every respect the One Divine Man, God Himself in Divine Human Form. He and the Father are one. There is no other God, no other Divine Being, and there cannot be any other.
     Therefore we worship the risen and glorified Lord Jesus Christ as the only Wise God, our Saviour. We do not worship another God, either independently of Him or through" Him, but we worship Him, knowing that He has all power in heaven and on earth, and that He is, as He says, the I AM and the Almighty.
     The question, however, was not submitted to us, but to the Methodist Recorder, where it was answered by a Minister of some scholastic standing. We have tried hard to understand the answer given. We have tried to imagine what the questioner would gain or gather from it. We have tried to see where it even touched the point of the question, and where the questioner would perceive some glimmer of light upon his problem. And we are completely baffled.
     Here is the significant part of the answer given to what was a straightforward question: "The Early Church properly avoided becoming a 'Jesus cult,' thereby making of its Lord a kind of hero-God like Mithras. But as the Son of God is the second person of the Trinity, He is the proper object of worship, as we confess in the Agnus Dei. Equally certainly we worship one God when we call upon any person of the Trinity."
     Truly the people ask bread, and they are given a stone. The Minister was asked whether men are to worship two gods or one. He replies that they are to worship three, but although they are three, they are only one.
     He appears to be seriously afraid of the acknowledgment of Jesus as the one God. He says further." Bishop Gore once said, 'These Christocentric forms of religion make me shudder,' and perhaps he had in mind some forms of Christianity which have come near to making Jesus into a hero-God, and have stopped short of the height and depth of the doctrine of God which is enshrined for us in the doctrine of the Trinity."

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     We are not quite sure what this Minister means by a hero-God, for if he had any idea of what is meant by Divinity-other than a purely pagan idea of unlimited power-he would know that the acknowledgment of the Divinity of the Lord Jesus Christ must be the acknowledgment of His sole and absolute Divinity, and it could have nothing in common with the ideas of Mithraisnc. The Christian Church of the former dispensation has failed because it is not "Christocentric" in fact, because it has no center at all. As the answer to the question shows, the idea of God and of all Divinity is confused, and the minds of ministers and people alike waver between two or three different gods without any clear conception of anything.
     What this Minister means by the height of lice doctrine of God enshrined in the doctrine of the Trinity we do not know, but the depth of that doctrine is a depth of irrationality, an abyss of ignorance and darkness of understanding. . . .
     There is one more thing about this answer that calls for comment. Though, in fact, it does not answer the question at all, it is put forward with an abundance of assurance, as if it were giving a plain and confident answer to a question essentially simple. To quote further: "People often get bogged over the person or the work of Christ just because they have never listened to the drama of redemption as the Church has very carefully defined it. I am not sure whether the questioner is in difficulty here about his Christology or about his Trinitarian doctrine, but he will find the answer abundantly clear in the Nicene and Athanasian Creeds, and in the prayers of the Communion service."
     Now, surely this man must know that the question propounded to him was originated by the difficulty of understanding that the Nicene and Athanasian Creeds mean; and to refer the questioner back to these creeds in this confident way is to beg the whole question. The answer is not abundantly clear there. If it were, there would not be the constant argument about the Athanasian Creed, nor would there be the recurrent demand for its revision or abolition.

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The Minister himself, in his answer, merely restates the terms of the Athanasian Creed without attempting to explain them, which is why his answer is no answer to the question.
     Moreover, unless the Methodist Church is prepared to stand by an uncompromising polytheism, without any attempt to combine it with the idea of One God, we must question the assertion that the Church has very carefully defined the drama of redemption." The whole trouble is that it refuses to do so. The Old Church will neither stand by its untenable creeds nor abandon them, and it is useless to suggest that people who think for themselves will find in them the answers to their questions.
     It is not very long since we drew attention to a statement by another Methodist Minister of standing, also in reply to a questioner, that Methodist doctrine did not impose upon Methodists any theory of the Atonement, and we pointed out that in that case there could be no particular and certain idea of what is meant by Redemption. He went so far as to say that the Christian Church in general did not impose any particular theory of the Atonement on anyone. Yet now, only a few months later, another questioner is told that the Church has very carefully defined the drama of Redemption.
     These matters are not details of doctrine on which there may and should be variety of outlook. They are the fundamental and basic doctrines of Christianity, and without some intelligible grasp of them there can be no Christian faith. Surely the Methodist Church, one of the largest in Christendom, should be able to give a plain answer to a perfectly plain question. And if it dues not know the answer to such a vital question as was presented in our first paragraph. it should not rest until it has found it. Certainly it cannot be a Church until it knows the real answer to that question.

     [THE NEW-CHURCH HERALD, October 5, 1946.]

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Church News 1947

Church News Various 1947

     COLCHESTER. ENGLAND.

     December 10, 1946.-We can now give a more detailed report of the Reception held for the Rev. and Mrs. Alan Gill and their family. On September 6th most of the members of the society gathered at the church to give them a hearty welcome. The early part of the evening was spent in games and competitions, and these were followed by toasts and songs. Many took the opportunity to voice their pleasure in welcoming them to Colchester and to assure them of our wholehearted support. The evening closed with the singing of the 44th and 45th Psalms.
     Alt the activities of the society are in full swing and running very smoothly. At the doctrinal classes Mr. Gill has been reading the lectures on the subject of "Reflection" by Bishop de Charms, and they have been very interesting.
     The Harvest Festival was held in October, the chancel being decorated with flowers and fruit for the service. After the address to the children they matte their offerings at the chancel. It was a beautiful service. Holy Communion was also celebrated in October with 37 communicants.
     There have been several socials, and a special Whist Drive was held in November for our Sale of Work which took place on December 5th, the proceeds being over L60. These were very enjoyable occasions, and well worth the effort.
     Sons' Meeting.-On December 7th the Colchester Branch of the British Chapter of the Sons of the Academy met at the church for their 100th meeting. To celebrate this auspicious event, it was made an open meeting, with a special invitation to some of the younger generation. About 60 persons attended.
     After a light meal came a program of speeches on the theme of New Church Education, prepared by Mr. Owen Pryke, the speakers being the Revs. Alan Gill and Martin Pryke and Mr. Eric Appleton. Toasts were honored to "The Church," "The Academy," "New Church Education," and to Absent Friends and Special Guests.
Mr. Colley Pryke paid tribute to the Rev. Victor J. Gladish for his work in founding and fostering the Sons' movement in Colchester; and a resolution was adopted that greetings and good wishes should be sent to him from the meeting. In closing we all joined in singing "Our Own Academy."
     EDITH M. BOOZER.

     SOUTHERN OHIO.

     Wyoming.-Since our last report, Christmas has come and gone. Because of the Rev. Norman Reuter's itinerary, it was necessary to hold our regular Christmas service on December 15th followed by a lay conducted service on the 25th.
     The service on Christmas Day consisted of readings of the prophecies from Isaiah and the Nativity story given in its chronological order selected from Mark, Luke and Matthew. The readings were interspersed with the singing of the familiar and well-loved Christmas songs.

     Urbana.-On Sunday January 12th, we began the new arrangement for holding our monthly services alternately at Urbana and Wyoming, the service being held at the home of Mr. and Mrs. Robert Barnitz.

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A new lectern had been built for the occasion, and was used at the service. The Visiting Pastor administered the Holy Supper to ten communicants. We welcomed to our group Mr. and Mrs. Henry Barnitz, who have come from Atlanta, Georgia, to reside in Urbana, and who are a very welcome addition to the circle.
     After the service, the whole group drove to a nearby restaurant, where an excellent meal was enjoyed. We had a private section of the dining room, curtained off for our use, but we served ourselves in cafeteria style, this being their custom on Sundays. The writer, modestly taking his place at the end of the line, was just in time to see the last piece of roast beef disappear before he got to the counter. However, the chicken was good!
     After dinner, we all went bark to the Robert Barnitz home and held a preliminary organization meeting to discuss ways and means of conducting the circle on a more systematic and orderly basis than in the past. The principle of voluntary contributions was outlined by the pastor, and an excellent spirit of willingness to accept the responsibility was manifested by all present. A treasurer was appointed, and we shall soon discover what will be the practical results of the enthusiasm displayed at the meeting. In this matter I feet that there is good ground for optimism.
     Perhaps the most important item of interest that developed in the meeting was the very obvious desire on the part of everyone to have more information about the aims of the General Church and the financial requirements necessary to carry out its alms, in order that contributions to the General Church may be made from an intelligent understanding of what is required, rather than on a basis of pure guesswork. We all feel that it is high time the General Church adopted a program of informing members of the Church of its needs, in order that fuller and more enlightened cooperation may be given by all its members.
     On Monday, Mr. Reuter visited Wyoming and held a doctrinal class the home of Mr. and Mrs. Leigh C. Latta Jr., in Glendale. The pastor's mother, Mrs. Adolph Reuter, of Glenview, met him in Wyoming, after her visit with Mr. and Mrs. Warren Reuter of New Albany, Indiana. She stayed with Mr. and Mrs. Donald Merrell, and went home with Mr. Reuter.
     DONALD MERRELL.

     OBITUARY.

     Edward Tames Waters.

     On Friday morning, December 27, 1946 at Ladybrand, O. F. S., South Africa, Mr. Edward James Waters passed into the spiritual world in his forty ninth year. He had spent the December holidays with his wife and family in their home, "Highbury," Ladybrand. There was not the slightest indication of approaching illness. Everyone was happy in the peace and joy of Christmas. But early on Friday morning he suffered violent pain. Every medical assistance was given, but within an hour he had passed on, due to thrombosis of the heart.
     The funeral took place at Ladybrand Cemetery on Saturday, December 25, at 5.00 p.m., the service being conducted by the Rev. F. W. Elphick, who, with Mrs. Elphick, had come by train from Durban. The ceremony was attended by a large gathering of friends and business associates.
     Born at Camberwell, London England, January 16, 1898, son of Mr. James F. and the late Mrs. Waters, of Norbury, London, "Ted" received his education at the New Church School, under the late Rev. Andrew Czerny, and was a co-scholar with Alan Gill, now pastor of the Colchester Society. Mr. Waters entered business at the age of fifteen, and, after experience with various firms, and two years service with the R.F.C. (now Royal Air Force) 1915-1919, finally became Bookkeeper at the head office of Messrs. S. Frost and Co., provision merchants. He married Miss Gladys Mabel Bedwell, of Colchester, on January 31, 1920, the ceremony being performed by the Rev. F. E. Gyllenhaal.

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     In 1927 Mr. Waters accepted the offer to become accountant for the Alpha Estate and General Church Native Mission at "Alpha,"-a farm fifteen miles from Ladybrand and situated at the Caledon River facing Basutoland. With business experience gained in London he soon accommodated himself to South African conditions and during the whole of his sojourn in this country-19 years-he has been a member of the Alpha Estate Staff, as accountant Secretary, and assistant to the manager Mr. Norman A. Ridgway. In May, 1939 he became a Fellow of the Incorporated Bookkeepers Association (F.I.B.A.).
     Mr. Waters was a man of many parts-alert, practical patient, thoughtful, expeditious extremely accurate and neat in his work as accountant; and we may say that there are few ledgers as neat as his. He was ever willing to help others when assistance was required whether they be European or Native. All this despite ear and eye infirmities. In recreation he was fond of tennis (of late years bowls) and chess reading and music.
     He was also a serious student of the Writings, and took a great deal of interest in the doctrinal problems which have been before the church for the past fifteen years. Although he became allied with "The Hague Position," and worked for its European and Native interests in this country, yet he maintained a charitable attitude to the General Church, was a regular reader of NEW CHURCH LIFE, and attended the services of the Durban Society when visiting Natal. It was the principles in the Writings which aided him in life-in meeting its vicissitudes and in moulding his ideals.
     Mr. Waters leaves his devoted wife and family,-Wilfred, Beryl, Naomi, Kenneth, and Gerald. To them is extended heartfelt sympathy in their loss; yet we are assured that they bravely believe that such transition and change is for the good of all, and under the protecting hand of the Divine Providence.
     F. W. ELPHICK.

     WASHINGTON, D. C.

     After a pleasant summer, it was with renewed interest and enthusiasm that the Washington Society met for its opening gathering at the home of CPHM and Mrs. Alexander Iungerich on September 21, 1946.
     Prior to the formal meeting, Bishop Acton officiated at the baptism of our youngest member, Suzanne Helene Iungerich, the youngest daughter of the host and hostess. The service was beautifully inspiring, and left us all with thoughts of the hopes and duties with which we have been entrusted in our children.
     During the meeting which followed, the society expressed its thanks to Mrs. Frank Mutter for her excellent and devoted work as secretary during the previous year. Mr. and Mrs. Muller moved to Los Angeles last summer. Both were active participants in the uses of the society, and we deeply regretted their departure.
     Temporarily we have also lost Mrs. Fred Grant and her daughter Suzanne, who are now residing with Major Grant in Japan. At this meeting we were happy to have read to us a very animated account of Mrs. Grant's trip to Japan. The society looks forward to the day when the Grants will again become an integral part of our group.
     Other losses have resulted from the reduction in Washington's war swollen population. Mr. and Mrs. Leon Rhodes have returned to New York. Mr. and Mrs. Charles Cole have taken on residence in Bryn Athyn. Mr. and Mrs. William G. Schroeder have moved to California. The Misses Ruth Cranch and Renee Smith, and Dr. and Mrs. Edward Spicer, were our other "peacetime" casualties. We said good-bye with regret to all these people, even though we know that some other societies will benefit from their presence.

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     After the meeting, the Iungerichs had a lovely party to celebrate the baptism of their daughter.
     Because the Washington group is made up of so many young parents, the children's class held on Saturday afternoon is one of the most important of our uses. This was especially so on the Saturday before Christmas, when the customary class was changed to the Children's Christmas Service and party. This was held at the home of Lt. Col. and Mrs. William R. Kintner. Bishop Acton's inspiring address moved both young and old. He renewed again for us the ageless Christmas Story, and filled our minds with the internal delights of Christmas. After the service, Bishop Acton presented the chit teen with gifts from the society. The society children then exchanged gifts with each other amid noisy outbursts of youthful enthusiasm. A real Christmas spirit was felt by one and all.
     XANDREE H. KINTER.

     TORONTO, CANADA.

     Under the arresting title" Keys of the Kingdom," the Rev. W. Cairns Henderson preached his first sermon in Toronto on December 1st, when our pastor, Mr. Acton, had journeyed to Montreal to conduct services there. Treating the text of Matthew 16: 19,-the Lord's giving of the keys to Peter-Mr. Henderson pointed out that keys are a symbol of authority, having the power to open and shut. The Lord alone has power to open the gates of heaven, and the truths of the Word are the keys to His kingdom; and these truth; are entrusted to those who not only know them, but who also love and live them.
     We congratulate the Kitchener Society upon their good fortune in having Mr. Henderson as their pastor, and we understand that they, too, are happy about it.
     On the previous evening a bridge party was held at the church under the capable management of Mrs. Lenore Bellinger and Mrs. Rita Bellinger. About sixty people enjoyed bridge games of the conversational type which lend more to fun than skill. The evening was notable for the presence of quite a few out-of-town friends: Rev. Cairns Henderson, Mrs. Yadah Hill, Miss Carita Hill, and Mr. Leigh Bellinger, of Kitchener; Mr. and Mrs. Frank Norman from Cleveland; and Mr. and Mrs. Alec Craigie from Ottawa.
     The December meeting of the Ladies' Circle took on a gayer form than usual, owing to the approach of the Christmas season. It was also utilitarian. The Executive Committee cleaned out some of the church cupboards, and, after dinner, the "leftovers" in bright wrappings, sold them for "10 cents a touch." Some very peculiar purchases were made, and laughter ensued, but the results added to the coffers of the Ladies' Circle.

     Christmas.-The celebration of the Lord's Advent into the world is an event worthy of preparation and thought. Indeed, the preparatory efforts bring a deeper appreciation of the occasion.
     The congregation assembling for the service of Divine Worship on Sunday. December 22nd, found the chancel softly clothed in living greens, with a large shining star over the repository and two very large candles gleaming in the Alpha and Omega windows. All light was focussed upon the Star of the East and the Word upon which it shone.
     During the whole month of December our pastor had been leading up to the Christmas story in a series of sermons which fitted into a complete unit, and which brought us gradually and convincingly into the Christmas sphere.
     Tableaux.-On Sunday evening the drama of the Christmas story was portrayed in tableau form. First, as a prologue, two scenes showed the Prophet Elijah bringing to the widow woman her revived son, back from death. Then time moved to the rejection of Mary and Joseph from the Inn before the Lord was born, this being followed by the ever beautiful scene of the nativity in the stable.

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Shepherds were seen "abiding in the fields," when the angel suddenly appeared to bring them the "tidings of great joy."
     The opening of the curtains for the final tableau showed the black darkness of the world into which gradually dawned the great light, revealing the coming of the Lord in His Divine Word, which rested upon a golden altar. During this scene a fine baritone voice sang the Lord's Prayer and the audience stood.
     All the tableaux were shown to the accompaniment of the world's finest music. The endeavor was to make these "pictures" colorful, graceful and real, that they might remain in young memories during the coming years.
     Christmas Morning.-During the Christmas Service our pastor gave a talk to the children, recalling to their minds the tableaux they had so recently seen, putting into living words the meaning of the scenes they had witnessed. His sermon to the adults was a gem in a setting of the beloved Christmas hymns.
     With high hearts we came away, each to wish his neighbor the happiest of Christmas greetings. Many small and larger parties followed at the various homes, with luscious dinners to be enjoyed later. This Christmas was notable for the number and cordiality of gatherings.
     On the following Friday the children had a wonderful party, with a Christmas tree, gifts, fruit, supper, ice cream and cake. And In addition there was a premier performance of a puppet show, "Peter and the Wolf," to the great entertainment of all present.

     New Year's.-The dance on New Year's Eve was preambled by many smaller parties, so that it was somewhat late in commencing; but it bloomed into a colorful event. The ladies wore their most beautiful gowns, and the gentlemen their finest regalia. The hall was decorated in bright colors, and the orchestra played to the gay mood of the dancers. When the midnight hour arrived, our pastor gave us a few timely thoughts to consider as we gathered in a circle for Auld Lang Syne and to greet the New Year. This we did with such a noise that it is a wonder the New Year didn't turn and go back whence it came. But the celebration continued well into the morning, just to make sure that we had a good hold on 1947.

     Swedenborg's Birthday.-The children always look forward to the celebration of this anniversary, and twenty small guests arrived at the party given on January 28th under the auspices of Theta Alpha. The program commenced with a story read by Miss Edith Carter, after which games were played under the skilled leadership of the Rev. A. Wynne Acton. The school children gayly danced two Swedish dances which they had learned especially for this occasion. Then all were seated at a prettily decorated table with a large birthday cake in the center, and partook of a delicious supper prepared by Mrs. Ernest Zorn. When large and small appetites had been satisfied, several day school pupils read papers on the Life of Swedenborg, and these proved to be interesting and entertaining, showing careful work on the part of the authors.
     Banquet.-On Wednesday, January 29th, about seventy-five adults gathered at the dinner table to commemorate the same event. A tasty meal was prepared by Miss Edina Carswell and Mrs. Archie Scott. A poem in honor of Emanuel Swedenborg, written for the occasion by Mrs. Clara Sargeant, was read by our pastor, after which he introduced Mrs. George Orchard, who gave us a very beautiful rendition of Landau Ronald's "Cycle of Life." To satisfy the applause, Doris gave us the pleasure of hearing her sing "Annie Laurie." Mr. Acton then read an interesting and convincing paper on "The Authority of the Writings," making clear the three different views held on this subject by the New Church at large, and climaxing his comments with a statement of the position held by the General Church.

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     The guests stayed to play Bridge, and were served coffee before making their way home through some of the worst weather we have experienced this season.
     VERA CRAIGIE.

     DETROIT, MICHIGAN.

     This report will seem to be a very belated account of our group's Christmas service and celebration, which was held on Sunday, December 22nd. In reality it is being written in mid-January while the success of our Christmas festival is fresh in mind and seems important enough to pass along to our friends throughout the Church.
     Perhaps the most noteworthy feature of our celebration was the record- breaking attendance,-a new high mark for our group, taxing our facilities to the utmost. There were 48 members and friends at the service of worship, and 55 at the dinner and entertainment which followed. This latter count included, of course, the little tots present; for what would a Christmas party be without them?
     While we frequently have a number of infants and small children at our services, they are never included in the official count, which takes in only adults and children of school age. And this brings up a question for which we have not yet found a satisfactory answer: At what age should children be counted in the recorded attendance at a church service? Until we learn otherwise, we shall continue to include only those of school age in tabulating our attendance records. But the little tots are most welcome, and we love to have them with us. We feel that they deserve recognition for being present at our services.
     Following a fine and inspiring Christmas service, conducted by our pastor, the Rev. Norman H. Reuter, and embellished by the lusty singing of the familiar carols, we sat down to an unusually complete and satisfying dinner, well prepared and served by a committee of the ladies, and thoroughly enjoyed by all.
     Then came the entertainment and presentation of gifts; one to our pastor and his wife, with a happy little speech by Norman Synnestvedt, and one to each child present. But the best gift of all was presented to the group by Mr. and Mrs. Walter C. Childs,-nothing less than a baby boy, Geoffrey S. Childs III, born a few days before. The announcement of this good news was most enthusiastically received, and friend Walter, who was present, was showered with congratulations and good wishes.
     Mrs. Geoffrey Childs also presented a gift to the group,-a giant sized piggy-bank in which to collect contributions to our building fund. Its initial trip around the room created much merriment, and resulted in a nice addition to the fund.
     A happy augury for the future of the Detroit group is in the number of our young people who have married and remained with us, or are planning to return here later and, with their children, help to make this city a real center of the Church's activity. We believe this can and will be done eventually; and the day could be hastened if other young couples in the Church could be induced to move to this big, successful city to seek their fortunes and become part of this enthusiastic body of General Church members who are determined to develop into a real society of the Church, with our own building for worship and school purposes.
     The latchstring is always out for New Church friends who may he visiting or passing through Detroit. To have them worship with us is stimulating, and makes us realize that we are not merely an isolated group, but an integral and active part of the Church.
     Our most recent visitors, whom we were indeed very happy to see, were:
Mr. and Mrs. Walter L. Horigan of Pittsburgh; Mr. and Mrs. Robert Synnestvedt of Bryn Athyn; and Mr. and Mrs. Donald Merrell of Wyoming, Ohio.

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Jack (Pedro) Lindsay of Miami Shores Florida, who is attending the University of Michigan, comes in from Ann Arbor frequently to attend our services. And Lee Horigan of Pittsburgh drops in every once in a while, accompanied by his fiancee, Miss Barbara Macauley, a member of our group.
     We meet for worship every Sunday morning, except during the summer vacation period Any prospective visitor to Detroit desiring information is advised to get in touch with our hardworking, but always genial and helpful secretary, Norman Synnestvedt whose address is 19304 Woodingham Drive, Detroit. Incidentally, he's the only one of his name in the telephone book, in case you want to call him up.
     WILLIAM W. WALKER.

     GLENVIEW, ILLINOIS.

     Golden Wedding.-Fifty years ago a Wedding Announcement appeared in NEW CHURCH LIFE, September, 1896, as follows:
     Dr. and Mrs. W. E. Hathaway, of Cincinnati, desire to announce to the members of the Academy and of the General Church of the Advent the approaching nuptials of their daughter Grace to the Rev. George G. Starkey. The ceremony will occur in the chancel at Huntington Valley, Pa., October 5th at 7.30 p.m., and will be followed by a social reception at 'Cairnwood' on invitation of Mr. and Mrs. John Pitcairn."
     On October 5th, 1946, Dr. and Mrs. Starkey, privately, in the midst of their fancily, celebrated their Golden Wedding Anniversary. Doubtless they retraced the events of their family life,-births, marriages, and descendants even to the third generation. We know that they talked of the Church, and reviewed many happenings that now stand out in their minds. We know this, because they are the Starkeys! Nothing could happen in their lives that did not reflect their love of the Church.
     In a letter to the members of the Immanuel Church, Dr. Starkey has expressed their indebtedness, affection and thanks to the society for many benefits received during their residence here. We know that membership in a society of the New Church is indeed a blessing. But we also know that their very presence among us has been a source of strength, in addition to the many uses they have performed for the society. And Dr. Starkey has conducted our Sunday services on many occasions in the absence of the pastor. We are sure that the prayer of their friends, uttered on that happy day-fifty years ago, has been fulfilled; and in utmost confidence we add our own: "May the blessing be continued!"

     In Memoriam.-Our beloved friend, Harry Edward Blackman, was called to the spiritual world on January 25, 1947, in his 83rd year. His wife, Mrs. Gertrude Smeal Blackman, preceded him to the other life on December 22, 1944. They were married on July 5, 1890, and of their four children they are survived by their daughter Gladys and their son Geoffrey, four grandchildren and three great grandchildren.
     Mr. Blackman served the Immanuel Church from the time of its formation in Chicago, and was among the first to pioneer in the establishment of the community in Glenview. Always a worker, he translated his ideas of use into action in the field of practical things. For many years, Mr. and Mrs. Blackman cared for the physical comfort of the members of the society in the preparation for meetings of all kinds, and accepted these duties with the smiling assumption that someone had to do them.
     Absence from any church function was rare indeed on the part of the Blackman fancily, and it created an immediate concern; for we knew that someone must be ill. Mr. Blackman was present at the last Friday supper and class before his death. His friendly smile and handshake were his goodbye to us all, though we did not know it.

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     In the course of his Memorial Address, Mr. Acton referred to the teaching that the spirit does not grow old with the body, quoting the Arcana: "In the internal sense of the Word, old age does not signify old age, because the internal man, or man's spirit, does not know what old age is; but as the body or external man grows old, the internal passes into newness of life man's spirit being perfected by age as his bodily powers diminish." (A. C. 4676.)
     "The truth of this was notable in Mr. Blackman. His spirit of love for the church and all its activities would not allow him to rest. It drove him to the fullest extent of active support. His love of the church extended from a love of the development of its interior doctrines all the way down to the small tasks which are so necessary to the maintenance of a society organization. This interest was evidenced by his presence at all school functions-a heartening and an encouraging thing to those engaged in the work. But there was no use which he saw to be beneficial to the spiritual development of the church in which he did not take an active interest. He is one of the last of that stouthearted and courageous band of men and women who established this community, and to them we of today owe a debt of deepest gratitude."
     Several years ago Mr. Blackman retired from a position he had held for forty-eight years with Marshall Field & Co. Wholesale, as the head of their Traffic Department. Many of the older friends will recall how he had express trains stopped to pick up Glenviewites who had been attending a church celebration at Sharon Church in Chicago. Right in the middle of nowhere, with no station in sight, express trains would come to a stop, and a disgruntled porter would put down steps so that Mr. Blackman and his friends might climb aboard. At Glenview the train would be stopped again, and inquiring passengers could learn: "That's Mr. Blackman, Traffic Manager of Marshall Fields!" Just what is the spiritual equivalent of that function, we do not know, but whatever it is, Harry will take care of it.
     The old-timers are passing over. Perhaps the pioneer state. so strong with them, is gradually changing. They laid the corner stone. Aided by their love, and strengthened by their sphere, succeeding generations may build the edifice, that the Lord's New Church may be established upon the earth. Harry Blackman was one of them. We loved him, and now we say, Good-bye, dear friend, until we meet again."
     SYDNEY E. LEE.

     A Tribute.

     On a certain morning in September, 1907, an immigrant boy arrived at the Union Depot in Chicago and was introduced to a New Churchman. This New Churchmen was Mr. Harry E. Blackman. "Sight unseen," Mr. Blackman had obtained for this English lad his first job in Illinois.
     On Friday evening, January 17, 1947, this Americanized Englishman shook hands with a kindly, smiling old gentleman. It was Mr. Blackman. Bent over with years of usefulness, his grasp was firm-and very friendly. Little did I realize that this handshake was to be his farewell to me.
     It does people good to be associated with men like Mr. Blackman. He was always doing things for his friends. Through all the years I knew him he stood firm on his belief in the doctrines of the New Church. More than several times, when we youngsters-in our enthusiasm-would advance ideas which were not altogether sound, Mr. Blackman, in a few straight forward words, charitably spoken, would set us back on the right track. His hobby was fundamentals; and any time he felt they needed to be pointed out, he did so. He was a man not given to speechmaking, but his utterances at our meetings have been helpful to young and old.
     Mr. Blackman was humble-and I know, if he could reach these few lines, he would say to me: "Harold, you've said too much already!"
     HAROLD P. MCQUEEN.

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     PITTSBURGH, PA.

     The beginning of December was a sad time for all of us. The sudden call of Mr. and Mrs. M. Emerson Good to the spiritual world on December 1st was a grave shock and loss to our Society and to their many friends and business associates. During their residence in Pittsburgh they had made a very warm and definite place for themselves. They were active in the uses of the church and in civic and community interests. The pastor conducted a most suitable Memorial Service on Thursday evening, December 5th.

     Christmas.-The holidays began for us with a special Christmas sermon delivered by the Rev. Bjorn Boyesen on Sunday, December 22d. In the evening there was a Society Sing at the home of Mr. and Mrs. Theodore N. Glenn. These occasions inspired all with a true Christmas and holiday spirit.
     The Festival was held in the beautifully decorated auditorium on Christmas Eve. Three tableaux were presented: The Annunciation; the Wise Men and Herod; and the Adoration of the Magi. These were introduced in turn by readings from the Word, recitations by the children, and the singing of the Christmas hymns by all. The presence of the many preschool children made a muted undertone as of little birds chirping and fluttering. The Festival closed with the presentation of gifts, candy and fruit which is always a high point for the children.
     The service on Christmas morning was for adults and children. The sermon was couched in terms which all could comprehend, and dealt with the story of the Inn and the Stable where the Lord was born, also demonstrating the correspondence and the internal sense.
     On Friday evening, December 27th, the Social Committee sponsored a "Christmas Frolic." During the evening a scroll was read and presented to Mr. and Mrs. Richard L. Goerwitz, lamenting their forthcoming departure from Pittsburgh to Philadelphia. It was a jolly and successful social occasion.

     School.-On January 2d the Day School resumed sessions after a recess that began on December 21st. We were obliged by prevailing illnesses to cancel the children's Swedenborg Birthday Banquet, but for those able to attend school there was a special celebration in honor of Swedenborg and a farewell luncheon for young Richard Goerwitz. This was held on January 28th, with an appreciated holiday on the 29th.
     We are anticipating, with a great deal of pleasure, a visit from the Rev. F. E. Gyllenhaal. Under the auspices of the Pittsburgh Chapter of Theta Alpha, he will address the ladies of the society on January 31st on the subject of the Religious Education Program. The following evening he will be guest speaker at the adult banquet in celebration of Swedenborg's Birthday.
     ELIZABETH R. DOERING.

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ANNUAL COUNCIL MEETINGS 1947

     Announcements

     General Church of the New Jerusalem.

     BRYN ATHYN, PA., APRIL 7-12, 1947.

     Preliminary Program.

Monday, April 7.
     3.30     p.m.     Council of the Clergy.
     8.00     p.m.     Consistory.

Tuesday, April 8.
     10.00     a.m.     Council of the Clergy.
     3.30     p.m.     Council of the Clergy.

Wednesday, April 9.
     10.00     a.m.     Council of the Clergy.
     10.00     a.m.     Group Meetings for Teachers.
     3.30     p.m.     Council of the Clergy.
     3.30     p.m.     Group Meetings for Teachers.

Thursday, April 10.
     10.00     a.m.     Educational Council.
      3.30     p.m.     Educational Council.
      8.00     p.m.     Open Session of the Council of the Clergy
               Address: Rev A. Wynne Acton.

Friday, April 11.
     10.00     a.m.     Educational Council.
     3.30     p.m.     Educational Council.
     3.30     p.m.     Executive Committee of the General Church.
     7.00     p.m.     Celebration of the 50th Anniversary of the General Church of the New Jerusalem.

Saturday, April 12.
     10.00     a.m.     Joint Council.
     3.30     p.m.     Corporation of the Academy of the New Church.
     8.00     p.m.     (Reserved.)

Sunday, April 13.
     11.00     a.m. Divine Worship.

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RESURRECTION 1947

RESURRECTION GEORGE DE CHARMS 1947

VOL. LXVII

No. 4

NEW CHURCH LIFE
APRIL, 1947
     "Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin that was about His head not lying with the linen clothes, but wrapped together in a place by itself." (John 20: 6, 7.)

     The linen clothes found in the empty tomb bore silent testimony to the resurrection of the Lord. They proved not only that the Lord had risen with His whole body, even to the flesh and bones, but also that His resurrection body was not material. It is of supreme importance that men should know both of these things if they are to have a true vision of the risen Lord. Not otherwise can they understand how it was that the very Jesus Christ who lived on earth so glorified or made Divine His Human that it became the perfect living form of God, making visible as never before, both to men and angels, the Infinite Creator of the universe.
     Every detail of the Gospel story is, of Providence, ordained to bring this truth within the grasp even of the simplest mind-to make it apparent as the only reasonable explanation of the facts recorded by those who witnessed the resurrection. This is why we are told that, after the Lord was crucified, Joseph of Arimathaea, together with Nicodemus, took the body down from the cross, wrapped it tenderly in linen clothes with spices "as the manner of the Jews is to bury," and laid it in the sepulchre. This the disciples knew, for "the women which came with Him from Galilee, followed after, and beheld the sepulchre, and how His body was laid." (Luke 23: 55.)

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     When, therefore, Peter, entering the sepulchre early on the morning of the third day thereafter, saw the linen clothes, he knew that the Lord's body had not been carried away. For if it had been, either the wrappings would have been taken with it, or they would have clearly shown that they had been removed from it. Instead, they lay even as they had been wrapped- although the body was no longer there. Only the napkin that had been about the head was set apart "in a place by itself."
     That the Lord rose with His whole body, further proof was given when He appeared to the ten disciples in the upper chamber at Jerusalem, and said, "Why are ye troubled? Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones as ye see me have." And to make confirmation doubly sure, immediately thereafter He took "a piece of broiled fish and of a honeycomb," and "did eat before them." (Luke 24: 38-43.) Unless the disciples had thus beheld Him after He had risen exactly as they had known Him in the world, they could not have understood the meaning of the empty cerements. They could not have believed that He was indeed alive, and no one on earth could possibly have realized His true Divinity. The vital essence of Christian faith would have been lacking, and the Church He had come to establish would have been stillborn in the hearts of men.
     As evidence, however, that in spite of the appearance He was not material, the Lord vanished from the sight of the two disciples at Emmaus who had come to know Him in the breaking of bread. For the same reason He entered the upper chamber while the doors were closed. And for this reason also He came forth from the tomb, not as Lazarus had done at His command, "bound hand and foot with graveclothes," but leaving the linen cloth behind in the sepulchre, and appearing clothed in garments similar to those He had worn on earth.
     All this was possible only because the body of the Lord born of Mary, while altogether similar to the bodies of other men, in that it was composed of material substances, differed from all others in this, that it was formed by an Infinite Soul. This Soul was the Divine Love of God Himself for the salvation of the entire human race. As to the lay and texture of every least part, from inmost to outmost, that infant body was moulded by this love into a form in perfect accord and harmony with the Divine Truth itself.

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This is why the announcing angel said to Mary, "That holy thing which shall be born of thee shall be called the Son of God." (Luke 1: 35.) And this is why John referred to the earthly body of the Lord as "the Word made flesh." (John 1: 14.)
     Because of the order stamped upon it by the Infinite Soul, that body, even as to the flesh and bones, was capable of complete unition with the Father above the heavens. In this it was unique. For although the body of every human being is moulded in the womb into the image of its soul, the soul of man is finite. It is the love of a particular heavenly use-a use different from that of every other human being-a use that is marked by limitations that set it apart from those of other men. It is the order of this particular use that is stamped upon the body, and later upon the mind, constituting each one an individual, distinct from all others, and eternally distinct from God, capable of ever more perfect conjunction with Him, but never to become Divine.
     With the Lord it was not so. Because with Him the love that formed the body was the all-embracing love of God Himself, everything human, even to the sensual and corporeal degrees of the body, could be glorified and fully united with the Infinite Father, insomuch that, after the resurrection, we are told, the body of the Lord was no longer a vessel receptive of life, but was Life itself in Divinely Human form, made visible by that form to the spiritual sight of men and angels.
     But the linen clothes left behind in the sepulchre have another meaning also. They have direct significance for us because the regeneration of man reflects in finite image the glorification of the Lord.
     By His birth into the world the Lord had become the "Word made flesh." The Word, in itself considered, is eternally and infallibly true. But in the minds of men its teachings had been falsified by wrong interpretations. Its inner meaning had been perverted, and turned to the service of selfish and worldly loves. Men had made of the Word a dead letter, depriving it of all spiritual life, and therefore of all saving power. What they had done spiritually to the Word was pictured forth in what they did naturally to the Lord's body when He was arrested, tried, condemned, and crucified. Yet there were simple men, who, although they understood it not, regarded the Word as holy, cherished it in their hearts, and tried to keep its precepts.

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All such as these were represented by Joseph of Arimathaea, and by Nicodemus, in that they begged Pilate for the Lord's body, took it down from the cross, wrapped it with loving care in linen clothes, embalmed it with fragrant spices, and laid it reverently in the sepulchre.
     Even so do the simple in heart protect the Word at the end of the Church when the darkness of spiritual ignorance engulfs the world, and when with many the spirit of charity has grown cold. The spices they used, like those the women brought on Easter morning to anoint the body, represent the affection of truth insinuated by the Lord with all men in the innocence of infancy and childhood. This affection imparts a willingness to be led and taught, such as is found in some degree with all who are in childlike states. By this affection there is preserved a sense of the holiness and power of the Word long after its true meaning has been lost. By it the way of approach is kept open whereby the Lord may bring about a new awakening of spiritual faith and love.
     The linen clothes, on the other hand, represent the false interpretations, the traditional doctrines based on fallacies and literal appearances that obscured and darkened the minds of men. These were learned from parents and teachers., and were innocently accepted as true. All ideas of the Word were inextricably bound up in them. No other understanding of the Word was possible, and all who loved the truth clung to these erroneous concepts, supposing them to be the truth. Yet they were incompatible with the real meaning of the Word. They concealed that meaning, and blinded the eyes of men to the genuine vision of the Lord in the Word. By no means could they be retained as clothing for the glorified body of the Lord. This is the reason why, at the resurrection, the linen clothes were left behind in the sepulchre. If men are to see the Lord truly, as a living Savior, a Divine Teacher, the Creator and Preserver of the universe the one only God of heaven and earth, these obstructions to spiritual understanding must be removed. Their falsity must be acknowledged, and they must be totally rejected from the mind.
     Specifically, the linen clothes represent falsities in the understanding. But the napkin that was found "wrapped together in a place by itself" has reference rather to errors of worship and of life.

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It refers to rituals and religious customs arising out of mistaken ideas concerning God, and concerning what is required of man that he may be saved. These also become matters of conscience, insomuch that men, in keeping them, believe that they are keeping the Divine Commandments of the Word. Such were the animal sacrifices among the Jews, the ordinances concerning the Sabbath against which the Lord inveighed, the rabbinical interpretations of the Mosaic Law which surrounded men with meaningless restrictions. From these also men must be set free if they are to worship the Lord in spirit and in truth. They must be totally rejected if the Church is to be born anew.
It is worthy of note that, when Peter entered the empty tomb, he saw the linen clothes and the napkin, but the Scripture makes no mention of the spices. The reason is that the affection of truth, however mistaken, is the living seed of a new faith. In those who are ignorant of spiritual truth, it is directed toward natural, nay, material things. Yet as truths are learned it can be purified and lifted up. Even the Lord must have been imbued with an affection such as this before He had acquired knowledges,-the innocent affection of infancy that finds delight in bodily sensation when as yet nothing else can possibly be known. In the case of the Lord, however, within this affection there was a Divine perception such as is not possible with other men-a perception that enabled Him to penetrate the superficial appearances of the senses to behold with rapidly increasing clarity the inner truth. `Wherefore this also with Him was glorified. (A. C. 10252:7.)
The distinction between the linen clothes and the spices is illustrated in Abram's dream, as described in the fifteenth chapter of Genesis. There we are told that the Lord appeared to him in vision, commanding him to offer a sacrifice of animals and birds. The animals he "divided in the midst, and laid each piece one against the other: but the birds divided he not." Concerning this the Writings explain that the animals represented "celestial things" or affections. When they were divided, and the parts placed over against one another, one part represented the Church, and the other the Lord. That is, one represented the spiritual affection of truth that makes the Church with men, and the other the Lord's Divine Love for the salvation of the whole human race. Between these two, it is said, there is "parallelism and correspondence."

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The reason is that human affections are but extensions of love, and love is life, which in itself is Divine. The innocent affection of truth, even in a mind darkened by falsity, is in harmonious correspondence with the Lord's own love, and is the medium of conjunction between the Lord and man. But the birds that were not divided are said to represent "spiritual things," that is, ideas, doctrines, intellectual concepts. These are continually subject to error; and so far as they are false, they are out of harmony with the Truth of the Word. As man advances in the understanding of truth, these distorted forms must be discarded and replaced by ideas more genuine. It is obvious that the linen clothes rejected by the Lord at His resurrection represent these human errors that have no place in the Word itself; while the' spices represent the affections which, although at first they are misdirected can by instruction be turned toward the Lord and the inner truth of His Word.
     It is true, not only of those who are in false religions, but also of those who belong to the Church, that their imperfect understanding of the Word is in need of perpetual correction. Even what the wisest angel understands is little indeed when compared with the Infinite Truth still to be learned. Spiritual progress is made by continual rejections of ideas, previously accepted as true, but found to be incompatible with the genuine teaching of the Word. And as the affection of truth is disentangled from these errors, it is purified and elevated into a higher light that imparts a deeper joy. At every step of this advance there must be a death and resurrection. That which is accordant with the Lords Word, correspondent with His Infinite Love, must be lifted up into a higher life; and that which is out of harmony therewith must be rejected. With man this is a process that continues not only during the life of the body, but even to eternity. The Lord alone could remove every imperfection, and rise from death in all the glory of a Human fully united with the Divine, that men might know Him as He truly is-might worship and adore Him as their Savior and their God. Amen.

LESSONS:     Genesis 15: 1-10, 18. John 20: 1-10. A. C. 1831, 1832 (1, 2).
MUSIC:     Revised Liturgy, pages 551, 548, 604. Psalmody, page 325.
PRAYERS:     Revised Liturgy, nos. 81, 87.

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USES OF THE GENERAL CHURCH 1947

USES OF THE GENERAL CHURCH Rev. W. CAIRNS HENDERSON 1947

     (At a Local Assembly, Kitchener, Ont., October 7, 1946.)

     It seems to be a law of orderly development that the mind must turn back periodically to fundamentals, and reconsider them in the new light of accrued knowledge, understanding, and experience. Under this law, it is desirable that we should, from time to time, review the uses of the General Church. And as there could be no more appropriate occasion for doing so here than this Assembly,-in which we meet, not as a society, but as a geographical unit of that Church,-we have chosen to reintroduce the topic.

     What are the uses of the General Church? What are its functions as an organized body of the New Church? It may be said, most comprehensively, that the church exists to keep open the way between heaven and earth, to introduce men into that way, and to guide them in it. And as this is done by teaching and leading from the genuine truth of the Word, it may be said that so to teach and lead is the use of the General Church; for this is the function itself that makes an ecclesiastical body a living church. In performing it, of course, the Church does many other uses. But these are all parts of this primary use; and, as our definition indicates, they are all included in one or other of the two main uses of teaching and leading, or evangelization and worship.
     These two uses may be defined, and distinguished, in this way. Evangelization comprises all that has to do with the presentation and learning of doctrine, and with the processes by which that doctrine is understood and its application to life is seen; in a word, all that pertains to the teaching of genuine truth. Worship, on the other hand, involves everything that looks to the reciprocal conjunction of the Lord and man through man's application to life of genuine doctrine from the Word which is understood and loved;-everything that belongs to leading in the way to heaven.

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     Now you are well aware that worship itself is a spiritual thing, both internal and external, which rests upon an ultimate of certain ritual acts. And you are also aware that, while these latter are nothing without a living internal, they are so necessary as the expression of that internal that no church can truly live without them. Internal worship is a continual activity of love to the Lord that is above consciousness. External worship is the conscious life of truth in act-the daily life of spiritual uses, performed from that love and from charity, which look to the eternal happiness and welfare of the neighbor. These two things make worship proper. Its ultimate consists in congregational and family worship, prayer with its essential of genuine humility, and the other acts of piety enumerated in the Writings. And the function of these ultimates is to introduce into a humble and receptive state, into which the Lord can inflow to rekindle man's affection of uses, and grant perception of new uses and clearer conceptions of how they may be done, and thus renew and perfect his ability to perform external worship in his daily life among other men, and so advance in love to the Lord.

     Evangelization may be defined comprehensively as the promulgation of revealed truth, from conviction and desire that men can, and may, be saved by reception of it. It is therefore inclusive of all the organized means by which the Gospel of the Second Coming is presented, preached, taught, and received. When we seek further information from the Writings, however, we find that there are three general classes of men and women among whom the Heavenly Doctrine is to be spread. And this implies the necessity for a threefold evangelization.
     Within the Church itself, and constituting its heart, is a relatively small but indispensable group of internal men and women-people who are capable of entering perceptively into an interior understanding of the spiritual truth of the Writings, and of contributing to the inner development of the Church in both doctrine and life. Around them, and far more numerous, are interior men and women, whose capacity is for a general grasp of the fundamentals of doctrine, and who are able to progress steadily in the understanding and life thereof. And around these again are those who have only just entered the Church, and who can be reached and introduced into it, whose state calls for systematic presentation of very general ideas of what the New Church and its teachings are.

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These last form the external of the Church.
     To meet the needs characteristic of these types, there must be three different kinds of evangelization, and for the sake of clear distinctions these may be called, internal evangelization, interior evangelization, and external evangelization. The terms are our own, but we believe they are legitimate. By internal evangelization we mean entering deeply into the interiors of the Writings, and then presenting to the Church the fruits of sustained research in the form of new concepts and profound theological studies. This is the work of advanced scholarship, and its use is to provide for a continual progression into the interiors of doctrine, and of the love and life thereof; to provide that there shall always be in the Church new things. By interior evangelization, on the other hand, we mean that teaching of the particulars of the fundamental doctrines of the Church, and unfolding of the internal sense of the Word, which is done through ordinary preaching and other kinds of ministerial instruction. This, obviously, is the use of the pastoral office, and its purpose is the education of the congregations of the Church along the lines which have been disclosed to those who are in a deeper understanding.
     Both these kinds of evangelization, therefore, look immediately to promoting the spiritual welfare of the members of the organized Church itself. And it should be noted that their effective performance includes, and requires, on the part of the laity, individual reading of the Word and the Writings, regular attendance at public worship and doctrinal classes and other forms of ministerial instruction, study of the collateral and periodical literature of the Church, and in all these things that active thought and sustained reflection which are necessary for the understanding of doctrine and for seeing just how it is to be applied to one's individual states and needs.
     External evangelization, by contrast, looks primarily to the extension of the Church among those who are as yet outside its gates or just entering in, by the provision of a very general instruction that is adapted to the period of their novitiate. It is the use, therefore, of providing for the approach and entrance into the Church Specific of all who can be brought within its sphere;-the well disposed from the Gentile world, the remnant of the simple good in Christendom, and our own children and young people, who,-let us always remember-are not born into the Church because born to New Church parents, but are a part, and the most fruitful one, of the field of evangelization.

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This is what is generally called "missionary work." And it includes: the publication and distribution of the Writings; the promulgation of the Gospel of the Second Advent by means of the press, over the air, and from pulpit and platform in missionary addresses and lectures; and the educational work of the Church for its children and young people. On the part of individual members of the Church, it includes the imparting of suitable instruction to their own children in the home, the introduction of the teachings of the Church to business and other associates who seem as if they might be responsive and receptive, and even the kind of life they live with the neighbor. For the good life, which is that of truth in act, also evangelizes.

     The administration of the ultimates of worship, and this threefold evangelization, are, then, the fundamental uses which the organized Church on earth is established to perform, and the ends to which all its activities look; or rather they are the essential parts of its one use, which is to serve as the means through which the Lord saves souls. For by means of evangelization in all its forms the Lord feeds, with truth adapted to their states and needs, the inner life of all who are within the Church and who can be reached by it; and in worship He feeds that life immediately with good. And scholarly research, ordinary pastoral work, and missionary activity, must all, therefore, have a place in every general body of the New Church, if that body is to live and grow.
     As we see it, these are the uses of the General Church. And we would emphasize the fact that they can be performed only by a general body, by men and women organized as a church. Individuals, congregations entirely independent of one another, or societies connected loosely only for business purposes as a corporation, cannot do them, or at least cannot do them as effectively and efficiently. The simultaneous maintenance of specialized research and general pastoral work, and of missionary activity in all its forms, requires the existence of a general body organized as a church.
     For example, the orderly administration of the holy things of worship demands an ordained priesthood, and this calls for a Theological School in which men may be thoroughly trained to enter into the priestly use.

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This is true also of general pastoral work. The fostering of scholarship requires a University, in which men adapted to that use may engage in advanced teaching under conditions which make it possible for them to devote much of their time to research, and implies also the establishment of libraries. Training facilities are requisite also for orthodox missionary activities. The publication and distribution of the Writings can be done far more effectively by a general body than by individuals or unrelated groups. And the evangelization of our own children and young people makes necessary the establishment of a Normal School, in which young New Church men and women can be trained as teachers for our Day Schools, and of Secondary Schools and a College in which the graduates of these Schools can finish the formal part of their New Church education.
Provision and maintenance of these institutions are uses in which the General Church and its educational arm, the Academy, are engaged, not as ends, but as means to the performance of its essential uses of worship and evangelization. And they are all things which the General Church provides for its societies, circles, and isolated members, that they could not provide for themselves as individual groups, larger or smaller, or families. Or rather, they are things which have been made possible by the fact that we have organized as a church instead of as separate entities. For it is a law that, when men unite under the inspiration of a common purpose, they can achieve more than they could as individuals.

Yet these are not the only uses which our Church, as a general ecclesiastical body, performs. Worship and evangelization, with their ministries of the sacraments and rituals and of instruction, require, as has been said, an ordained priesthood; and the essential for the establishment and continuance of such a priesthood is an ordaining power, vested in an episcopacy. Furthermore, the ultimation of Divine order in the performance of these uses calls for a trinal division of the priesthood, by a separation of administrative functions into ministries of government, worship, and instruction. And the Bishop's office provides for the perpetuation of the priesthood, for an integrated leadership of the Church as a whole, for a pastoral oversight of the entire body, and a correlation of activities, and balancing of particular needs, which is based upon a knowledge, recognition, and understanding of all the complex needs of the several units of the Church.

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These also are things which only a general church can provide; as are the setting up of means of intercommunication and for exchange of thought, and of providing instrumentalities for the care of the isolated.

Under Providence, we believe, the General Church has been raised up to perform the essential uses of worship and evangelization, the latter in its three general forms. And its conviction that the Writings are the Word for the New Church fits it peculiarly as a general body of that Church to evangelize the Lord in His Second Coming and to worship the Divine Human. The use of worship, and to a large extent that of evangelization, is carried on in, and by, our local congregations. In this work, priest and layman stand hand in hand, each with his duties and responsibilities; and upon the faithfulness of their common, united effort, depends the spiritual health of our Church as a whole. But the mediate uses through which alone these essential ones can be maintained are specialized activities of the general body,-uses which it alone can perform, and the benefits of which we could not enjoy without it.
When we sing, "Our Glorious Church," and, "Our Own Academy," it is to the furtherance of these uses, both mediate and essential, that we pledge ourselves anew. And we have chosen to remind you of them at this time, when an Episcopal Visit directs our minds beyond our local affiliations to the General Church itself. In an Assembly of any kind there is a combining of many minds into a larger mind, unified by a common love of a common object of thought. And it is a law, often restated in the Church, that such a mind has the capacity of receiving greater enlightenment, and experiencing a more profound stirring of spiritual affections, than the total of the individual capacities of those which comprise it. In so far, then, as we are moved to understand and love the uses of the General Church, the Lord will kindle within us a steady flame of resolve that those uses shall go forward to increasing scope and perfection,-a resolve that will keep His crowning Church "first in our hearts," to the end of our life on earth, and to eternity in heaven.

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REV. DR. ELDRED E. IUNGERICH 1947

REV. DR. ELDRED E. IUNGERICH ALFRED ACTON 1947

     Memorial Address.

     (Stenographic report by Miss Beryl G. Briscoe.)

     We are met together this afternoon to commemorate the entrance into the spiritual world of our brother who has worked among us for so many years, Eldred Iungerich; and also to confirm ourselves in that faith which is the doctrine of our Church, that it may be strengthened in us as a faith of the heart, and not only of the lips.
     Dr. Iungerich was born in Paris, in the year 1876, and of a family which was of high social position in Philadelphia. But, what is more important to us, on his father's side he was the third generation of the New Church, and on his mother's, the sixth. His grandfather had a strong appreciation of sound doctrine, and when the Convention contemplated opening a theological school in 1867, he refused to support it unless it was headed by one whom he regarded as the most learned theologian in the New Church, Bishop William H. Benade.
     Eldred must have inherited from his ancestors some predisposition to accept the Writings as of Divine Authority; for when, in 1901, he came in contact with the Rev. E. C. Bostock in Pittsburgh, he was at once attracted to the General Church, and subsequently became a member of that body. He was at that time pursuing a commercial career, and, owing to his great facility in foreign languages had been sent to Europe by his employing firm. But his instincts were all scholarly, and especially theological.
     In 1905, when he was twenty-nine years old, he visited much in Bryn Athyn, and in the following year he entered into the Theological School of the Academy of the New Church as a student for the ministry. He was ordained in the year 1909, and since then, for nearly forty years, he has labored in our midst, and we have witnessed those labors and their fruits.

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     For many years he was Dean of the College of the Academy of the New Church, and Professor of Theology in its Theological School. He then, for a short time, forsook his professorial career and became pastor, first in this country, and afterwards, owing to his knowledge of foreign languages and his facility in learning them, in Europe. But his genius was not in the pastoral field, but rather in the scholarly. He loved, more than most men, to enter deeply into the study of theology. Owing to the outbreak of war, he left Europe in 1940, and soon afterwards returned to his old place as Professor in the Academy of the New Church, where he continued working till the time of his death.
     And now he has left us for his final home; left us for that home where he will continue his inquiry into the deeper questions of theology, and will enter more fully into the delight of that inquiry.
     No man leaves this world the same as he has found it. Every man, whether high or low, leaves something behind him as the fruit of his life. He leaves a sphere-the sphere of his love and affection. He leaves what we can all see,-his influence on his fellow men. There is no man, howsoever lowly, that has not had an influence on those whom he has met; and this influence tends either to the building or the tearing down of heaven upon earth. That Dr. Iungerich has left behind him spiritual riches is eminently true. He has left these riches not only in the stimulating influence he has had on the many men whom he has met- but also in a very tangible way in the books and other writings which he has left behind him as testimonies of his work and genius.
     In NEW CHURCH LIFE and in the NEW PHILOSOPHY he has written many interesting articles which have entered into the deeper study of Swedenborg's earlier works, and of' the theology of the New Church. In 1917 he published that testimony of laborious scholarship, the Schmidius Marginalia, the fruit of the scholarly labor of many years in deciphering the marginal notes that Swedenborg made on his copy of the Bible, and in translating them, together with passages from the Index Biblicus, into English for the use of the Church, and especially for the use of the ministry.
     In 1919 he published his Palace of Wisdom, a work which was justly regarded by all the reviewers as a profound study of some of the most important doctrines of the Church, especially that supreme doctrine, the Glorification of the Lord.

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Dr. Iungerich entered deeply into this study, and brought to bear upon it his wide knowledge, not only of the Writings, but also of Swedenborg's earlier works.
     In 1936 he published The Soul and its Representations, a work treating Of the Divine Providence in Marriage, and the Divine Mercy toward the unborn. The work contributes to a fuller understanding of many doctrinal questions, but to me its outstanding feature is the explanation which Dr. Iungerich gives of many of the Lord's Parables, an explanation more illuminating than any other that has appeared in print.
     Eldred was a man who loved to enter into the study of doctrinal questions more deeply than men ordinarily do. He loved to study the earlier works of Swedenborg, and by their means, and by their correlation with the Writings, to enter more deeply into the problems raised in the Writings themselves, and to bring light on those problems. Men may not always agree with his conclusions, but there can be no doubt, no doubt whatever, that his studies stimulated the thought and raised up questions, the pondering over which, and the endeavor to answer which, were themselves means whereby greater light was shed upon them.
     He was not satisfied with the conventional statement of doctrine, but wished to penetrate more deeply; and though, as I said, his conclusions may not always be agreed with, yet consideration of them, and especially consideration of them by a future generation, may lead to developments in the understanding of doctrine greater that what we can now foresee. He certainly had a very individual and charming way of entering into the discussion of questions-a way which singularly distinguished him. And now the fruits of his labors lie before us.
     Dr. Iungerich regarded as his chief work his Exposition of the Apocalypse, a work on which he spent many long years, and which he completed some months before his death. It is a large work, so large that the expense may prevent its being printed in the near future. But that it will be preserved for the use of students, and that it will prove useful and stimulating to the scholars of the Church, there can be no doubt.
     Of the use and value of the fruits of so active and learned a mind as was that of Dr. Iungerich, there can be no question.

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These fruits are the spiritual riches he has left behind him to add to the wealth of the Church;-spiritual riches which a future generation will enjoy. Of him we can say, with sure conviction, that he has labored, labored faithfully and long, for the building up of the New Church, and other men will enter into the fruits of his labors. Amen.

     PRAYER.

     O Lord Jesus Christ, we thank Thee for Thy crowning Revelation wherein Thou hast opened to us the arcana of heaven and given us the sure knowledge of that world which lies beyond the grave.
     Grant that this knowledge may be a comfort to the wife of him who has departed from our earthly sight; and that the knowledge that their father is now in the spiritual world may impress upon her children the reality of that world and of the communion of angels and men.
     To all who are here gathered together in Thy name, may this death be the means of strengthening them in thought concerning the life to come, that by their work in this world they may be prepared for life in Thy heavenly kingdom. Amen.

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Title Unspecified 1947

[Photograph: Eldred Edward Iungerich.]

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DIVINE PROCESS 1947

DIVINE PROCESS Editor 1947

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.
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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
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     What the Angels Talk About Among Themselves.

     "By the pit in which Joseph was is represented the state of temptation of the Lord as to the celestial of the spiritual; and by Joseph's being called out of the pit by Pharaoh is signified the state of liberation from temptations, and also the state of influx and communication thereafter with the new Natural. From these things it is evident that in the internal sense is here described how the Lord made His Natural new, and at length Divine. These are the things which the celestial angels think when these historicals are read by man. To think such things is also most delightful to them; for they are in the Divine sphere of the Lord thus as it were in the Lord, and they are then in the perception of inmost joy when they are in thought concerning the Lord, and concerning the salvation of the human race by the Lord's making the human in Himself Divine. And to the end that the angels might be detained in that most celestial joy, and at the same time in wisdom, that Divine process is fully described in the internal sense of the Word; and at the same time is described the process of man's regeneration; for the regeneration of man is an image of the Lord's glorification. Perchance many may wonder what the angels talk about among themselves, consequently what men who become angels talk about after death.

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But let them know that they talk about such things as are in the internal sense of the Word, namely, concerning the Lord's glorification, concerning His kingdom, concerning the church, and concerning the regeneration of man by the good of love and the truth of faith." (A. C. 5249.)

     As man's reading of the Old Testament historicals thus affects the angels who are in the internal sense, and moves them with a perception of inmost joy in their thought and conversation concerning the Divine process of glorification, so this, their holy joy, is communicated to the man who devoutly reads the Word. The same benefits are derived by angels and men from the reading of the historicals of the New Testament, where the words and acts of the Lord are representative of the process of glorification and redemption, of His continual temptations and continual victories, even to the last of them at the passion of the cross, His victory over death, and His rising in glory.
     The passion of the cross, and the burial and resurrection of the Lord, represent the last stage of the process of the glorification of the Human. In these three,-death, burial, and resurrection,-we picture in outward form the whole process whereby the Human was made Divine by acts of glorification throughout the Lord's dwelling upon earth. It was a mode or process by which the infirm human assumed from the mother was gradually put off, and finally in the sepulchre, when the residue was dissipated; it was by the same means that the Divine Human from the Divine within was put on, by degrees as the other was put off, finally accomplished when the Lord had risen, fully and clearly glorified, to complete union with the Divine, the Father.
     It is important for the man of the church to know and understand how the Lord glorified the Human, bemuse it is the chief delight of the angels to contemplate it, on which account it is fully described in the internal sense of the Word, which is now revealed in the Heavenly Doctrine to the end that the man of the New Church may have enlightened faith in the Lord as God, and may experience the joy of inmost love in the worship of the Lord in His Divine Human.

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     From among the manifold secrets now revealed concerning the Divine process of the glorification; we may learn that it was done according to a marvelous Divine order, the same order according to which the Creator operates all things of His Providence in the universe, and especially the salvation of man by a rebirth or regeneration. Man is made spiritual, is made into an angel, by the process of that order; man is raised into eternal life by that order. It is simple in its outlines, but infinitely complex interiorly, so that no man or angel can ever know and understand it all. It is something that the angels learn more about every day, and it is their chief interest to know and perceive ever more clearly and fully the arcana of the Lords glorification, the secrets of which are unfolded to them by the Lord from the Word on our earth, wherein it is stored up, and thence expounded to them by the Lord "in all the Scriptures concerning Himself."
     For all other knowledges refer back to that, since all things in creation are but the field of Divine operations,-the Divine glorifying Itself in the redemption and salvation of the human race, the Lord forming the angelic heaven into an image of His Divine Human. Men may exclude this from their reflections if they wish, but they have a part in it nevertheless, and the pious mind thinks much and often concerning it, and is affected by it, even to an ever greater delight of understanding and love of Divine things, and an ever greater cooperation in that order of Divine Love which wills to gather all men into its immediate gyre of action, that it may bless them from Itself.

     Putting Off and Putting On.-We have mentioned that the glorification was effected by the putting off of the infirm human, and the putting on of the Divine Human from the Divine, and that this was finally and fully accomplished in the tomb. But since the infirm human was but a finite vessel, containing from the first the forms of all evil, derived by heredity,-forms into which all the hells could inflow,-so the process of glorification was also a continual casting out of evil and a continual entering in of good from the Lord's own Divine, replacing the evil. This was effected by His resistance to the evils of the infirm human, resistance to the hells there inflowing,-resistance by active combat, resistance from the Divine within, ever victorious.

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     The last of these Divine combats was at the cross, when the Lord resisted the evils of the infirm human by not resisting the evil done to Him by men, by permitting the hells to put the infirm human to death. For this humiliation of the infirm human was the victory of Divine Good, and at the same time the judgment of hell. "Now is the judgment of this world; now shall the prince of this world be cast out." All that then remained to be done was the laying aside of the material, finite vessels of the body, effected by dissipation in the sepulchre when the glorified Lord rose in the Divine Human He had put on,-the Human made Divine in the manner described, the Human united to the Divine, one with the Father. "All things that the Father hath are mine." "As the Father hath life in Himself hath He given the Son to have life in Himself." Thus the Human also was Divine after glorification. And without some grasp of this fact, men cannot acknowledge that the Lord's Human is not like that of man, but Infinite and Divine.
     In thinking of the process of glorification, it is a common error to suppose that the substance of the infirm human was changed into Divine substance, and that the evils therein were converted or transmuted into Divine Goods. But we are warned against this idea in the Doctrines, and we are there informed that the glorification was not effected by any transmutation or changing or resolving of evil into good, or of finite substance into infinite substance, but that all evil was cast out, exterminated, and that Divine Good from the Lord's own Divine replaced it: that the infirm human was completely put off, and the Divine Human put on from the Divine within. Thus the Divine Human which replaced the infirm human is not a finite form, but an Infinite Form, a Divine Body, in which the Lord is omnipresent with a new power of accommodation, and in which He appears to all who receive Him in faith and love,-appears actually in a Divine Angelic Form to the angels from all earths. "The pure in heart shall see God."
     We may see that a leading idea of the process of glorification is that of "putting off" and "putting on,"-terms employed throughout the Writings to describe it. And so we may also say that a leading idea of the process is that of replacing,-one thing taking the place of another, good taking the place of evil, the infinite taking the place of the finite.

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And we find the analogy of this mode in all the operations of nature, especially in the human body, which is perpetually renewed, not by a changing or transmutation of old substance into new, but by a continual casting out or elimination of obsolete, worn out matters, and a continual bringing in of fresh, new materials, through the foods, the lungs, the pores,-the gyre of the atmospheres flowing in and flowing out.

     The Analogy of Regeneration.-Exactly the same thing is effected in the spirit or mind of man in the course of his regenerate life, the Divine Spirit operating by means of the spiritual atmospheres. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit." (John 3: 8.) Renewal and purification of man's spirit is thus effected, evil being carried out, good brought in. Man's evil cannot be converted or changed into good, but his evil must be removed by repentance, resistance, combat; and when this is done by man, then good enters from the Lord, replacing the evil, which is removed to the circumference-not exterminated, as it was in the Lord's case, but only "removed," made inactive, quiescent, when good has been implanted and reigns.
     With man in his regeneration, as with the Lord in His glorification, there is no converting of evil into good, but a replacing of evil with good. Too many men try to convert their evil into good, and to escape resisting and repenting of their evil, by covering it over with an outward good in speech and act, and then persuading themselves that they have no evil, because it is suppressed and does not appear. But we know that there is no removal of evil from the will of man except by repentance and resistance and combat, the man acting as of himself from the Lord; and we know that there is no entering in of good from the Lord except in the measure of man's eliminating evil by resistance to it and victory over it. And this must be kept up by man throughout his life in the world, if he would put off the old man, and put on the new-if he would he renewed in spirit by the Lord, and be prepared to receive life from the Divine Human of the Lord in heaven forever.
     And so we learn from the analogy with man how the case was with the Lord, and we learn from the revealed states of the Lord in His glorification how the case should be with man.

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The order of physical renewal by the forces of nature, a casting out and a bringing in; the order of man's spiritual renovation, a casting out of evil, an influx of good-both in reality are Divine works, according to the unchanging Divine order that is viewed in the glorification, whereby the Lord made the Human Divine, and became Divine Man.
     When we so often read that the Lord "made" His Human Divine, we should bear in mind this idea of the mode of glorification, that it was a casting out of evil, an entering in of good,-a putting off of the infirm human, a putting on of the Divine Human, thus a process of replacement, effected finally by the death of the merely human, that the Divine Human might rise triumphant. This is what the Lord meant when He spoke of the corn of wheat falling into the ground and dying, that it might bear fruit. This is what He meant when He said: "Destroy this temple, and in three days I will raise it up. . . . He spake of the temple of His body." (John 2: 19, 21.) The new Divine Body replaced the old infirm body.
     The same is meant when the Lord said: "I lay down my life, that I might take it again. I have power to lay it down, and I have power to take it again." He laid down the evil life of the infirm human, that He might take the life of Divine Good in the Divine Human. This, too, is how man "lays down his life for his friends,"-lays down the life of evil, of self love, by repentance, that he may give forth the life of good from the Lord in the uses of charity, in his own finite measure. "Herein is my Father glorified, that ye bear much fruit: so shall ye be my disciples." (John 15: 8.)
     But our Lord came to "give His life a ransom for many,"-for all men, then and forever, to suffer the death of evil in the human of man which He had assumed, that from the glorified Human He might give the life of Divine Good, of Divine Love, to all who can receive it. For when we say that He made the Human Divine Good, it is the same as to say that He made it Divine Love, Infinite Love. His Human now is the Divine Love in its own Divine Form. Nothing there is closed as in things finite, but "all things formed to the idea of an infinite heaven." (S. D. 4845.) He conquered and subjugated every form of evil, for the redemption of mankind, and put on infinite Divine Goods, which He wills to impart to an eternal heaven, formed of those who take up their cross and follow Him in the regeneration.

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"I go to prepare a place for you," He said, "that where I am ye may be also." "And I, if I be lifted up from the earth, will draw all men unto me. This He said, signifying what death He should die." "Father, I will that they whom Thou hast given me be with me where I am: that they may behold my glory, which Thou hast given me: for Thou lovedst me before the foundation of the world. And I have declared unto them Thy name, that the love wherewith Thou hast loved me may be in them, and I in them." (John 17: 24, 26.)
WRITINGS AND TRUST IN THEM 1947

WRITINGS AND TRUST IN THEM Rev. E. E. IUNGERICH 1947

     (This article was written some years ago while Dr. Iungerich was residing in Europe and ministering to the Society in Paris. He was then engaged in translating the Spiritual Diary from the original Latin into the French language, and he here comments upon a number of passages in that work.-EDITOR.)

     It is so easy to flow in the stream of one's own thinking that it is always useful to heed the authority of the Lord's written words, and thus return into the current of Divine Thoughts. To limit the scope of this article, I shall confine myself to a few passages from the Spiritual Diary,-that thesaurus from which the published Writings have sprung as planets from their sun.
     As to men's proneness to think from self, Swedenborg says of a certain troublesome spirit who held him in contempt, but was unable to depart from him: "However much one labored with that spirit, he yet desired to mix himself up with the things I wrote, and could not desist, although he despised me in his heart. . . . This signifies that there are those who will indeed read the things written, but who yet will remain in their own -opinions, and interpret them according to their phantasies, from which, because they are natural spirits, they are not willing to desist, although they see the truths." (S. D. 1389.) "Spirits who hate interior things, thus what is not from them, are unable to desist from phantasies because they are natural, although they see the truths." (S. D. Index at Interiora.)

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     As to Swedenborg's state when serving the Lord, and the status of what he then wrote, we read:

     "That those things which I learned in representations, visions, and from speech with spirits and angels, are from the Lord alone.
     "Whenever there was any representation, vision, and speech, I was held interiorly and more interiorly in reflection upon it, as to what thence was useful and good, thus as to what I might learn from it; which reflection was not so much attended to by those who presented the representations and visions, and who spoke. Yea, sometimes they were indignant when they perceived that I was reflecting. Thus have I been instructed, consequently by no spirit, neither by an angel, but by the Lord alone, from Whom is all truth and good. Yea, when they wanted to instruct me about various things, there was scarcely anything that was not false. It was therefore prohibited that I should believe anything they said; neither is it allowed to insert any such thing, since it was their own. Moreover, when they wanted to persuade me, I perceived an interior and more interior persuasion that it was not so, thus not as they wanted it, which they also marveled at. The perception was manifest, but cannot easily be described to the comprehension of men." (S. D. 1647.)
     "When I spoke with spirits, and when there were representations, an interior reflection was given by the Lord as to whether it was so, and whether it was useful and good. Wherefore, no attention was paid to the things which were of the spirits, because an interior perception was present which instructed me while I was writing." (S. D. Index at Res; see also at Perceptio, Persuasio, Reflectere.)

     As to the nature of what he wrote we read: "Certain ones raised up into heaven, and speaking thence with me, said that they perceived that the things which I have written seemed too rude and gross to allow any interior things to be perceived from them. But it was said to them that there are still ruder things in the Word with the Prophets, as that the Lord is angry, steals, kills, but which yet are vessels in which are holy interiors. Yet if they formed a doctrine from such vessels, they would be greatly deceived." (S. D. Index at Verbum; see no. 2185.)
     It is apparent that Swedenborg considered what he was writing to be equivalent to a Word, since he had no hesitation in comparing it to the Prophetical Word.

170

For it would have been a blasphemous thing to institute such a comparison if what he wrote was not Divine Revelation, and hence the Word for the New Church. (See A. E. 963:2.) Even in the study of the Writings, those who base their doctrine upon a few passages, and skirt about others which oppose it, "will be greatly deceived"; for any doctrine drawn must have the suffrage of all passages when carefully compared. (A. C. 7233.)
     We find in the Spiritual Diary an interesting prophecy as to how the Writings will be received. It reads:

     "How the things written seem to be received by men-I have spoken with spirits about how my writings seem to be received when they are made public; for evil spirits sometimes infused the idea that no one would perceive them, but that all would reject. Just now, in the street, while speaking with spirits, it was given me to perceive that there are five kinds of reception: First, those who wholly reject, who are in another' persuasion, and who are enemies of the faith. These reject; for the truth cannot be received by them, because it cannot penetrate their minds. The second kind receive them as scientifics, and are delighted with them as scientifics, also as curiosities. The third kind receive intellectually, and with some alacrity, yet remain in respect to life as before. A fourth kind receive them persuasively, so that they penetrate to the amendment of their lives; they recur to them in certain states, and make use of them. A fifth kind receive with joy, and are confirmed." (S. D. 2955.)

     The reasons for such varying receptions are due, of course to states of the human will and understanding. As to this, we find in no. 2947 four categories listed which may be taken to refer to the last four types of reception given in the passage just quoted:

     "Four Degrees of Faith.-I spoke just now about the degrees of faith as being four in number. First, scientific faith, as if I should know the things which are of faith only scientifically, and hold them in memory, and from the memory tell and preach them to others; or that I know them for the sake of honor and being learned, or to gain some reward in society. Thus it is a thing of the memory. One calls it faith, but does not believe, not even the least thing. Of such a character are evil pastors and preachers.

171

The second degree is faith in the understanding, or intellectual faith, namely, that I am intellectually persuaded, whether from the connection of things, or from the confirmations of many things, natural or spiritual; so that I am intellectually persuaded. But still it is rejected into the memory, because it does not come forth in life so that one lives according to it unless his honor and fame are excited by it. Wherefore it is only a shell which has little if any connection with the kernel or the affection. The third degree is the first persuasion, namely, when one is persuaded by the Lord that it is so. One is then admonished that the matter is so as often as he tries to act otherwise; and so, under the dictate of conscience, he acts according to faith. The fourth degree is persuasion. One cannot then act otherwise than as he believes; for he then perceives that he, is led by the Lord. Wherefore, this persuasion is conjoined with perception." (S. D. 2947.)
GLORIFICATION AND REDEMPTION 1947

GLORIFICATION AND REDEMPTION 1947

A Representation before Infants in Heaven.

"Infants in heaven are instructed chiefly by representatives adapted to their genius. How beautiful these are, and how full of wisdom from the interior, is beyond belief. In this manner an intelligence which derives its soul from good is insinuated into them by degrees. It is permitted me to relate here only one representative, which it was given me to see, and from which a conclusion may be made as to the rest. They represented the Lord rising from the sepulchre, and at the same time the unition of His Human with the Divine, which was done in a manner so wise as to exceed all human wisdom, and at the same time in a manner innocently infantile. They presented also the idea of the sepulchre, but not simultaneously an idea of the Lord, except so remotely that it was scarcely perceived to be the Lord, only as it were afar off, because in the idea of a sepulchre there is something funereal, which was thus removed. Afterwards, with utmost caution, they admitted to the sepulchre something atmospherical which appeared like a thin watery substance, whereby they signified the spiritual life in baptism, this also with becoming remoteness. After that I saw represented by them the Lord's descent to those that were bound [in the lower earth], and His ascent with them into heaven, which was done with incomparable prudence and piety; and there was this infantile feature, that when they represented the Lord with the bound in the lower earth, they let down little threads, scarcely discernible, and very soft and delicate, by which they aided Him in His ascent; always in a holy fear lest any part of the representation should border upon anything wherein there was not the spiritual celestial." (A. C. 2299; H. H. 335.)

172

ANNUAL REPORTS 1947

ANNUAL REPORTS Various 1947

     SECRETARY OF THE GENERAL CHURCH.

     As a preface to this report for the year 1946, the Secretary would call attention to the need of making the statistics of the General Church of the New Jerusalem present as fully as possible a living and active membership, consisting of persons who look to the General Church for spiritual guidance and instruction. To do this is not always easy, in view of our geographically scattered membership. Those who are isolated may' die without our knowledge; and those who have lost active interest usually take no trouble to inform us.
     In 1943 a list of more than a hundred persons was published in our report (NEW CHURCH LIFE, 1943, p. 359) under the heading "Uncertain Status." A revised list of some seventy names was given in 1944 (p. 172). As a result, certain new addresses were procured A few of these signified their desire to resign. Twenty names were "dropped from the roll" in 1944, fourteen in 1945, and five more in 1946. These were such as had either lost interest or were presumed deceased or had been out of touch with the organizations of the church so long that there seemed to be no real purpose in keeping them on as members. This year a radical revision of the roll has been made, and forty-five names have been removed. A few names remain listed below under "Uncertain Status."
     Although 93 new members were received in 1946, this significant gain is practically annulled (on paper) by the present revision, and by a total of 41 deaths and 2 resignations. Obviously the spiritual strength of the church is not lessened by the removal of those no longer active.
     Membership on Jan. 1,1946                         2418
          (U. S. A.-1428, Abroad-990)
     New Members (Certificates nos. 3631-3723)     93
          (U. S. A. 52, Abroad-41)
     Deaths reported in 1946               41
          (U. S. A.-20, Abroad-21)
     Death reported by error (Sweden) in 1946*     1
     Resignations in 1946 (U. S. A.-1, Abroad-1)     2
     Dropped from the Roll in 1946               45
     Erroneously dropped in 1943 (N. S. Wales)*     1
          Gains                                   95
          Losses                              88
          Net gain in membership                    7
     Membership as of Jan. 1, 1947                    2425
          (U. S. A.-1430, Abroad-995)

173

     * By error, the death of Mr. Emil T. Erickson (see N. C. Life, 1928, p. 776) was reported again in our last year's listings; and Mr. G. W. Guthrie, who had resigned in 1932 (N. C. Life, 1933, p. 127), was listed as removed from the roll in 1943 (N. C. Life, 1944, p. 171). The present membership figure for abroad has therefore been adjusted to compensate.
     The above figures do not include members of the SOUTH AFRICAN NATIVE MISSION of the General Church. No summary report has as yet been received from the Mission this year. For 1945, the Superintendent reported a membership of 476 adults; 431 children and young people were associated with the eleven mission stations reporting. Ten ordained native ministers, of whom two are in the pastoral degree, are active in the mission work.

     NEW MEMBERS.

     January 1 to December 31, 1946.

     A.     THE UNITED STATES.

     Carmel, California.
Mr. Paul Kirtland Mays.

     La Mesa, California.
Mrs. William Howells (Edith Pederson) Walker.

     Oroville, California.
Mrs. John Pendleton (Bertha Olshen) Caldwell.

     Sacramento, California.
Mr. William Paul Ripley.

     Holyoke, Colorado.
Mrs. Theodore Frederick (Marion Ruth Allen) Fiedler.

     Flossmoor, Illinois.
Miss Virginia Merriam Jaeschke (now Mrs. John P. Pitcairn).

     Glenview, Illinois.
Mr. Harvey Joseph Holmes,
Mr. Harold Sidwell Lee,
Mr. Raymond Everdell Lee,
Miss Joyce Lenore McQueen,
Mr. Marvin Victor Stevens,
Miss Miriam Ruth Synnestvedt.

     Middle River, Maryland.
Miss Margaret Ruth Umberger.

     State College, New Mexico.
Mr. Donald Philip Gladish,
Mrs. Donald P. (Endrede Synnestvedt) Gladish.

     Gorand Forks, North Dakota.
Mr. Stanley Smith Johnson,
Mrs. Stanley S. (La Verne Iva Thoen) Johnson.

     Bryn Athyn, Pennsylvania.
Miss Greta Alden,
Mrs. E. C. (Barbara Jean Davis) Bostock, Jr.,
Mr. Edgar George Cross II,
Miss Claire Louise Damm,
Miss Joan Desiree de Charms,
Mr. John Clark Echols,
Mr. Ian Adam Glebe,
Mr. John William Gruber, Jr.,
Miss Wren Hyatt,
Mr. Louis Blair King,
Mrs. George Unger (Eleonore Barbara Soderberg) Naill,
Mrs. Lawrence X. (Beryl Cockerell) Odhner,
Mr. Garthowen Pitcairn,
Mr. Stephen Pitcairn,
Miss Patricia Joan Price,
Miss Fay Smith,
Mr. Ivan Keith Smith,
Mr. Kenneth Oliver Stroh,
Miss Mary Louise Williamson.

     Huntingdon Valley, Pennsylvania.
Mr. Wilson Bennett Conner, Jr.,
Mr. Edward William Packer, Jr.,
Mrs. Edward William (Jeanne Palmery) Packer, Jr.,
Mrs. William Martin (Daisy Margarite Worthington) Roberts,
Mr. Alan Robert Thompson.

174

     Philadelphia, Pennsylvania.
Mrs. Ralph Eugene (Shirley Arlene Vaughn) Allen,
Mr. Robert Eggleston Packer,
Mrs. John H. (Adrienne P. Starkey) Hilldale.

     Pittsburgh, Pennsylvania.
Mr. Walter Lee Horigan, Jr.,
Miss Flora May Thomas.

     Southampton, Pennsylvania.
Mr. Warren Rawson Cornell,
Mr. Paul Herman Deigendesch, Jr.

     Rushsylvania, Ohio.
Miss Grayce Bush.

     Wyoming, Ohio.
Miss Doris Merrell.

     Youngstown, Ohio.
Mr. Francis Edwin Renkenberger.

     Richmond, Virginia.
Miss Julia Fay Smith.

     B. CANADA.

     Flin Flon, Manitoba.
Mr. Wesley Earl Klassen
Mr. Earl Roland Lester.

     Portage La Prairie, Manitoba.
Mr. Walter Evelyn Ford Stewart,
Mrs. Walter E. F. (Agatha Elsie Funk) Stewart.

     Kitchener, Ontario.
Miss Enid Gill,
Mr. Alfred Henry Hasen,
Mr. Philip Owen Heinrichs,
Miss Rita Jean Kuhl,
Mr. Keith Edward Niall.

     Waterloo, Ontario.
Mr. Leigh Roger Bellinger,
Miss Doris Lorraine Bond,
Mr. Murray Emanuel Hill.

     Toronto, Ontario.
Miss Katherine Grace Barber,
Miss Corona Sophia Graeme Carswell,
Mrs. Allsert Edward (Dorothy Edna Harrod) Lewis.

     C. ENGLAND.

     Bromley, Kent
Miss Mary Irene Searle,
Mrs. Alfred M. (Mary Ann Tarelli) Searle.

     Failsworth, Manchester.
Miss Annie Coop.

     Hove, Sussex.
Mr. Colin Murray Greenhalgh,
Mrs. Colin Murray (Jenny Taylor) Greenhalgh.

     D. HOLLAND.

     Rijswijk.
Mr. William Albertus Hes.

     E. NORWAY.

Oslo.
Mrs. Eyvind (Agnes Winsnes) Boyesen,
Miss Aslaug Hoidal,
Mrs. Helga Hansen Thronsen.

     F. SWEDEN.

     Jonkoping.
Mrs. Sidney G. (May Judith Svedlund) Dahl,
Mr. Carl Olof Johansson.

     Stockholm.
Mrs. Maria Martenson Lundegren,
Mrs. Sigrid Karlsson Nordstrom,
Miss Birgitta Nystrom.

     G. UNION OF SOUTH AFRICA.

     Montclair, South Coast.
Mr. Herbert Reginald Anderson.

     Creighton, Natal.
Mr. Louis Isaac Levine.

     Durban, Natal.
Mr. Jonathan Septimus Braby,
Mrs. J. S. (Maureen Ethel Chidell) Braby,
Mr. John Allan Cockerell,
Mr. Peter Cockerell,
Miss Shirley Marguarite Cockerell,
Mr. John Frederick Elphick,
Miss Vida Elphick,
Miss Sylvia Frances Lowe,
Mrs. Cyril Malcolm (Rona Melville Ridgway) Dibb.

     H. AUSTRALIA.

     Penshurst, New South Wales
Mr. Alwyn Kirsten.

175

DEATHS.

Reported in 1946.

Alden, Mrs. Julius William (Sarah V. Munger), March 11, 1946, at Chicago, Ill.
Anderson, Mrs. Emilie Gertrude (Robinson), July 31, 1946, at Toronto, Ont.
Barnitz, Mrs. Myrtle (Townsend), April 20, 1946, at Elgin, Ill.
Bech, Mr. John, June 19, 1946, at Saskatoon, Sask.
Bergh, Miss Alma V., March 18, 1946, at Stockholm, Sweden.
Bostock, Mrs. Mary Elizabeth (Junge), Oct. 20, 1946, at Bryn Athyn, Pa.
Boyesen, Mr. Adonjah Wilhelm, Aug. 8, 1946, at Stockholm, Sweden.
Cattelain, Mr. Alessandro, date unknown, France.
Cooke, Mrs. Alfred (Phyllis D. Proudman), Feb. 1, 1946, at Durban, Natal.
Cooper, Mr. Frederick Royal, March 21, 1946, at Colchester, England.
Cowley, Miss Margaret Mowry, June 8, 1946, at Fort Washington, Pa.
Dawson, Mrs. Frederick H. (Charlotte Grieve), Nov. 11, 1946, at Long Branch, Ont.
Doering, Mrs. Henry (Marie Schill), Dec. 8, 1946, at Bryn Athyn, Pa.
Elphick, Mrs. Felix Hector (Florence Clara Niblett), Dec. 10, 1945, at Southend, England.
Evens, Mr. Archibald Scott, Oct. 24, 1946, at Peterborough, Ont.
Gladish, Mr. David Francis, Oct. 19, 1946, at Glenview, Ill.
Gladish, Rev. Willis Lendsay, April 15, 1946, at Glenview, Ill.
Good, Mr. Milton Emerson, Dec. 1, 1946, at Bedford, Pa.
Good, Mrs. M. Emerson (Anna Belles), Dec. 1, 1946, at Bedford, Pa.
Hager, Miss Hilda M., June 2, 1946, at Denver, Cob.
Hamm, Mr. John, Sept. 21, 1946, at Kitchener, Ont.
Hamm, Mrs. William (Florence Maud McQueen), June 3, 1946, at Glenview, Ill.
Holmes, Mr. Nils Alfred Birger, Nov. 17, 1946, at Glenview, Ill.
Hutchinson, Mrs. Richard S. C. (Carrie Mahlon Marshall), of Knoxville, Tenn., April, 1942 (Delayed entry).
Lesieur, Mine. Ernestine, 1943, in France.
Lonneberg, Mrs. Anna Elizabeth (Schibye), Jan. 13, 1946, at Stockholm, Sweden.
McClean, Mrs. W. P. A. (Violet Mary Robinson), Dec. 31, 1945, at Durban, Natal.
Messer, Mrs. E. C. (Anna P. Grebenstein Orif), of Glendale, Calif.
Nathans, Miss Gwendolyn, March 8, 1946, at New York, N. Y.
Schierholtz, Mrs. Emil (Sophia Rieck), June 2, 1946, at Toronto, Ont.
Schmidt, Miss Louisa Margareta, of Stockholm, Sweden.
Schroder, Mr. Sigurd William Hj., March 22, 1946, at Denver, Colo.
Soderberg, Mr. Oswald Theodore, Dec. 25, 1946, at Baltimore, Md.
Synnestvedt, Miss Nellie, May 12, 1946, at Evanston, Ill.
Turpault, Mr. Henri Eustache, of Ville Paradis, France.

176

Vanderzwalmen-Duc, Mr. Pierre, at Montreuil s. Bois, France.
Vanderzwalmen-Duc, Mrs. Pierre, at Montreuil s. Bois, France.
Westacott, Mrs. William W. (Agnes S. Gaskill), Jan. 20, 1946, at Norristown, Pa.
Wilson, Mr. Frank, Sept. 24, 1946, at Toronto, Ont.
Woelfle, Miss Augusta Amelia, March 9, 1946, at Kitchener, Ont.
Woelfle, Mr. Oscar Martin, Dec. 2, 1945, at Cleveland, Ohio.

RESIGNATIONS.

Helderman, Miss Emma, The Hague, Holland.
Van Zyverden, Miss Mary (Mrs. Henry Barnitz, Jr.), Bryn Athyn, Pa.

DROPPED FROM THE ROLL.

Anderson, Miss Ida H., Mason, Wisc.
Anderson, Mr. John, Mason, Wisc.
Anderson, Mrs. John, Mason, Wisc.
Beal, Mrs. Lucien (Anna Maria Altwater), Isleton, Calif.
Beaton, Mr. William.
Bergman, Mrs. Lena Maria, Mason, Wisc.
Brown, Mr. Edgar T., Meadowvale, Ont.
Catford, Mr. Darnley, Bermuda.
Clacs, Mr. Raymond F. M., Malines, Belgium.
Daniels, Mrs. Hattie C.
De Chazal, Mme. Pierre Marcelle, Switzerland.
Delieutraz-Bourquin, Mme. Helene, Switzerland.
Dwight, Miss Grace.
Emile, Mr. Louis Leon Emmanuel, Mauritius.
Emile, Mr. Samuel B. E., Mauritius.
Ericson, Miss Elsa M., Stockholm, Sweden.
Fraga, Mr. George G., Belvidere, Ill.
Fraga, Mrs. G. G., Belvidere, Ill.
Haglind, Miss Anna, Omaha, Nebr.
Herau, Miss Augusta, Brooklyn, N. Y.
Kaufman, Mr. Benjamin, Jacksonville, Florida.
Knudsen, Mr. Thomas, Llanelly, South Wales.
Levitt, Mrs. Alice C., Abington, Mass.
Lindsay, Mrs. Laura E.
Magnusson, Miss Alida Mansson, Stockholm, Sweden.
McMullen, Mrs. Leo W. (Marion E. Tilton), Lowell, Mass.
Miller, Mrs. Harold E. (Blanche), Middleport, Ohio.
Miller, Mrs. Park (Blanche Wunderlin), Columbiana, Ohio.
Munkel, Mr. Christian Lewis, Philadelphia, Pa.
Myers, Miss Ida, Philadelphia, Pa.

177

Nilsson, Miss Marta U. Fatima, Jonkoping, Sweden.
Nilsson, Miss Inga-Lisa, Goteborg, Sweden.
Nilsson, Mr. Gunnar, Kortebo, Sweden.
Nilsson, Mrs. Gunnar, Kortebo, Sweden.
Olson, Mrs. Hall Olof, Lindsborg, Kansas.
Pierson, Mrs. J. V. L. (Stankowitch), Philadelphia, Pa.
Shriver, Mr. Thomas B., 3rd, Philadelphia, Pa.
Shattuck, Mr. Oliver P., Chicago, Ill.
Shattuck, Mrs. Oliver P., Chicago, Ill.
Weaver, Mrs. Elmer C. (Florence Grace Burns), Erie, Pa.
Wells, Mrs. A. S., Toronto, Ont., or England.
Whittemore, Mr. Byron H., N. Chelmsford, Mass.
Williams, Mr. Hollis V., Cartersville, Montana.
Witham, Mrs. Martha A., Michigan.
Witte, Miss Margareta F., Stockholm, Sweden.

     UNCERTAIN STATUS.

     The addresses of members listed below, and any pertinent information concerning them, would be welcomed by the Secretary.

Andrews, Mrs. George W., nee Dorothea M. Saeger, White Plains, N. Y.
Balcaen, Mr. Prosper A., Belgium.
Ball, Mr. and Mrs. Harold J. (or M.), London, England.
Dean, Miss Ida (married name unknown).
De San, Mr. Joseph, Brussels, Belgium.
Do Prado, Snr. and Snra. Theomnesto M., Brazil.
Doyer, Mrs. Eleonora, Sweden or Holland.
Gianoli, Mr. Louis, Switzerland.
Hansen, Mr. N. Christopher, Denmark.
Herbeck, Mr. and Mrs. Charles, Brooklyn, N. Y. Mrs. Herbeck was Cicily (Fincke) Thairgen.
Johanson, Mrs. Mona, nee Nilsson, Jonkoping, Sweden.
Kirk, Mr. James B.
McKay, Mr. Charles D., London, England.
Nicolet, Mr. Jean A., Lausanne, Switzerland.
Petterson, Mr. Anders Pontus, Rockford, Ill.
Posthuma, Mr. John, London, England.
Robinson, Miss Kathleen M., London, England.
Rouillard, Miss Edmee, Lausanne, Switzerland.
     Respectfully submitted,
          HUGO LJ. ODHNER,
               Secretary.

178

     COUNCIL OF THE CLERGY.

     January 1, 1946, to January 1, 1947.

     During 1946, one member of the Council, the Rev. Willis Lendsay Gladish, passed into the spiritual world; and another member, the Rev. Willard Dandridge Pendleton, was ordained into the third degree of the priesthood.
     On January 1, 1947, therefore, the Council of the Clergy consisted of three priests of the Episcopal degree, twenty-nine of the Pastoral degree, and two of the Ministerial degree, making a total of thirty-four members, several of whom are either retired from active work or are engaged in secular occupations. In addition, the General Church has, as last year, 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, 1946, pp. 608-611.
     The statistics concerning the RITES AND SACRAMENTS of the Church administered during 1946, compiled from 26 reports received up to February 14, 1947, together with the figures reported for 1945, are as follows:
                         1946     1945
Baptisms                    131     129     (+2)
Confessions of Faith          33     52     (-19)
Betrothals                    20     15     (+5)
Marriages                    31     30     (+1)
Funeral Services               38     31     (+7)
Holy Supper:
     Administrations          170     172     (-2)
     Communicants          3639     3652     (-13)
Ordination                    1     0
Dedications (Homes)          1     3     (-2)

     It should he noted that the figure given for the total number of Communicants at the Holy Supper is only approximate. Several ministers who reported Administrations omitted to state the number of Communicants and in a few instances the total is not clear, although figures are given.

     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:
     "ORDINATION:
     "On June 19, 1946, the Rev. Willard Dandridge Pendleton was ordained into the third degree of the Priesthood.
"PASTORAL CHANGES:
     "The year just passed has been noted for an unusual number of pastoral changes.

179

This was, however, to be expected, since needs that could not be met -during the war years had been steadily accumulating, and action with reference to them became imperative as soon as the war time restrictions were removed. Because the Theological School had to be suspended temporarily for lack of students, the Church is facing a serious shortage of Ministers. It has been impossible, therefore, to meet all the needs, and the work of the available Pastors has had to be distributed with a view to carrying on the most important uses of the Church.
     "The Rev. A. Wynne Acton resigned as Pastor of Michael Church, London, England, in order to accept a call to the pastorate of the Olivet Society in Toronto, Canada.
     "The Rev. Alan Gill, accepting a call to become Pastor of the Colchester Society, England, resigned as Pastor of the Carmel Church, Kitchener, Canada.
     "The Rev. F. E. Gyllenhaal accepted appointment as Director of the General Church Correspondence Sunday School, and as Pastor-in-charge of the teaching of Religion in the Elementary School of the Bryn Athyn Church; and with this work in view, he tendered his resignation as Pastor of the Olivet Society in Toronto, Canada.
     "The Rev. W. Cairns Henderson, having resigned the pastorate of the Hurstville Society, Australia, accepted a call to become Pastor of the Carmel Church, Kitchener, Canada.
     "The Rev. Martin Pryke resigned as Pastor of the Colchester Society, Colchester, England, in response to a call from Michael Church, London England, to become Pastor there.
     "The Rev. Morley D. Rich, in addition to his duties as Pastor of the Advent Church in Philadelphia, Pennsylvania, and as Visiting Pastor to the Arbutus Society of Baltimore, Maryland, has accepted appointment as Visiting Pastor of the New York Society, and of the Circle in Northern New Jersey.
     "The Rev. Norbert H. Rogers tendered his resignation as Assistant Pastor of the Bryn Athyn Church, in order to accept a call to the pastorate of the Durban Society, Durban, Natal, South Africa.
     "Because there is no Pastor available at this time for the Hurstville Society, nor for the groups in Paris, France, and The Hague, Holland, formal authorization has been granted to the following members of the General Church to conduct worship and religious classes, to perform funeral rites, and to preside over meetings of the Society as the representative of the Bishop:

     Mr. Lindthman Heldon, Hurstville, Australia.
     Mr. Louis Lucas, Paris, France.
     Mr. Emanuel Francis, The Hague, Holland.

The authorization is for one year, and is subject to renewal.
     "MEETINGS AND ASSEMBLIES:

     "I presided over The Eighteenth General Assembly, held in Bryn Athyn, June 15-19, 1946. Also over The Thirty-Third British Assembly, held in Colchester, England, August 3-5, 1946. Both of these gatherings were characterized by a spirit of gratitude to the Lord for the preservation of His Church, and for the restoration of peace.

180

They gave new inspiration to extend the uses of the Church, so far as Providence may offer the opportunity to do so; and they strengthened the spirit of unity among the members of the General Church in all lands.
     "I presided at Special Meetings of the Council of the Clergy and the Joint Council held in Bryn Athyn, January 24-26, 1946, for the purpose of considering the selection of a priest to be ordained into the third degree of the priesthood.
     "I presided also at Local Assemblies in Glenview, Illinois, October 4-6, and in Pittsburgh, Pennsylvania, October 18-20.
     "I made Episcopal visits during the year to the following places: Toronto, Canada, January 12-14; Philadelphia, Pennsylvania, April 6-7; Detroit, Michigan, September 28-29; Chicago, Illinois, September 30-October 2; Rockford, Illinois, October 1; St. Paul, Minnesota, October 3; Cleveland, Ohio, October 9; Erie, Pennsylvania, October 10; Youngstown, Ohio, October 11; Akron-Barberton, Ohio, October 12-14; Urbana, Ohio, October 15-17; London, England, July 6-19; Heywood, England, July 20-22; Colchester, England, July 22- August 5; Paris, France, August 6-12; The Hague, Holland, Aug. 12-20.

     "I wish to express also my appreciation of the assistance given by the Rt. Rev. Alfred Acton in presiding at other Assemblies, in making Episcopal visits, and in giving valued counsel throughout the year.

     "PASTOR OF THE BRYN ATHYN CHURCH.

     "During the year I preached 9 times in Bryn Athyn, conducted 9 Children's Services, and delivered a series of 6 Doctrinal Classes to the Society, and 6 special classes on 'The Education of the School Age Child.'
     "In addition, I presided at all regular and special meetings of the Bryn Athyn Society, and performed other duties pertaining to the Pastoral Office.
     "I wish to make special acknowledgment of assistance in connection with the work of the Society received from the Rev. Hugo Lj. Odhner, Rev. Norbert H. Rogers, Dr. E. R. Cronlund, and other Ministers who have preached add conducted classes during the year.

     "PRESIDENT OF THE ACADEMY OF THE NEW CHURCH.

     "During the year I have presided at the meetings of the Corporation, the Board of Directors, and the Faculties of the Academy.
     "On October 26, 1946, the Right Rev. Willard D. Pendleton was elected Executive Vice President of the Academy, and appointed to assist the President in the detailed administration of the Academy Schools.
     "My official acts as President are reported in detail to the Annual Meeting of the Corporation and Faculty of the Academy."

181

     Rt. Rev. Alfred Acton, Dean of the Theological School, a Member of the Bishop's Consistory, and Visiting Pastor of the Washington Society, in addition to his regular duties, presided over Local Assemblies at Toronto and Kitchener as representative of the Bishop, and also visited the Circles at Montreal and Ottawa.

     Rt. Rev. Willard D. Pendleton, Executive Vice President of the Academy of the New Church, was ordained into the third degree of the Priesthood on June 19, 1946, and elected to his present office on October 26, 1946. From January to June, in addition to teaching courses in Religion and English in the Academy Schools, he served as Pastor of the New York Society, and for part of that time acted as Visiting Pastor to the groups in New Jersey. Beginning in September, he took charge of the Bryn Athyn Young People's Organization, conducting weekly classes, and has also assisted the Bishop in the pulpit in Bryn Athyn. During the year he visited the following centers of the Church, where in most instances he preached and gave doctrinal classes: Glenview, Illinois; Toronto and Kitchener, Canada; Philadelphia and Pittsburgh, Pennsylvania; and Baltimore, Maryland.

     Rev. Alfred Wynne Acton, Pastor of the Olivet Church of the New Jerusalem, Toronto, Ont., since August 1, 1946, reports that in the early part of the year he continued his regular work with the Michael Church, London, as well as the visiting of the isolated, the "News Letter," the British Finance Committee, and the Swedenborg Society, until he left England on May 18th. This concluded a stay in England of fourteen years, eight as Pastor of Michael Church; and in seven of these, abnormal war conditions severely handicapped the activities of the Society. But it is hoped that the spirit preserved by the Society will bear good fruit in the future.

     Rev. Elmo C. Acton, Pastor of the Immanuel Church of the New Jerusalem, Glenview, Illinois, remarks that his general work includes teaching Religion, Hebrew, and Algebra in the Society School, acknowledges valuable assistance during the year from the Rev. Ormond de C. Odhner, and states that a program for occasional interchanges, both in preaching and giving classes, has been worked out with the Rev. Harold C. Cranch and the Rev. Ormond de C. Odhner, and has been followed during the year.

     Rev. Karl R. Alden, Principal of the Boys' Academy and Visiting Pastor to the Canadian Northwest, in addition to his regular duties in the School, preached once in Bryn Athyn and conducted two Children's Services, and also preached once in New York and twice in Baltimore. During the summer months he traveled about 10,000 miles from Toronto, Ont., to Victoria, B. C., visiting seventy-two isolated New Church families. A detailed account of this trip appears in NEW CHURCH LIFE for November and December, 1946. Three circular letters were sent to all the families visited in the summer, and a large correspondence was maintained with these families, to whom he acts as their pastor in absentia.

182

     Rev. Gustaf Baeckstrom, Pastor of the Nya Kyrkans Forsamling in Stockholm and of Den Nyc Kirkes Menighet, Oslo, Editor of NOVA ECCLESIA, and Manager of the Book Room in Stockholm, in addition to the duties of these offices, preached the Assembly sermon in Bryn Athyn, preached once each in Bryn Athyn, Glenview, London, and Colchester, and gave two addresses, one in Glenview, the other to the New Church Club in London. He visited Oslo twice, holding two public lectures with attendances of 103 and 150, and conducted three services with an average attendance of 30, and administered the Holy Supper to 27 and 20 persons. He also visited isolated people in Malmkoping, Uppsala, Kristinehamm, and Mariefred, administering the Holy Supper twice in Malmkoping, and preached once in Gothenburg, where he gave a talk on the Assemblies.

     Rev. Bjorn A. H. Boyesen reports that he is still engaged as Pastor of the Pittsburgh Society and Principal of the Pittsburgh New Church School, and refers appreciatively to the ministrations of Candidate Kenneth Stroh, and to visits made during the year by various Ministers.

     Rev. W. B. Caldwell continued to serve as Editor of NEW CHURCH LIFE and as Professor of Theology in the Academy of the New Church.

     Rev. Harold C. Cranch reports that during the past year he has been engaged as Pastor of Sharon Church, North and South, Chicago, and as Visiting Pastor to the Western States.

     Rev. F. R. Cronlund, although engaged in secular work, preached four times in Bryn Athyn and once in Philadelphia, and during the last winter conducted a class for a small group.

     Rev. C. E. Doering, Dean of Faculties of the Academy of the New Church, Professor of Mathematics, and Teacher of Religion, conducted the morning services in the Academy Schools, and preached once in Arbutus, Md., and once in Kitchener, Ont.

     Rev. Frederick W. Elphick, Superintendent of the South African Mission, terminated, on May 17, his engagement as Acting Pastor of the Durban Society. After attending the General Assembly, he preached once each in Bryn Athyn, Pa., Toronto and Kitchener, Ont., and Glenview, Ill., and gave lectures on the work of the Mission in all these places except Toronto, and in Detroit and Barberton. In England he preached twice in London, once to the North Finchley Circle, and twice in Colchester; addressed the British Assembly and the Chadwell Heath Circle on the South African Mission; and also gave an address to the New Church Club, He resumed his Mission duties at the end of October. Before returning to Durban, he also visited the General Church group at The Hague, Holland.

     The Rev. Victor J. Gladish reports that although still engaged in secular work he conducted five services at Sharon Church, Chicago, and one service at Glenview, Ill.

183

     Rev. Frederick E. Gyllenhaal, since August 1, Pastor-in-charge of the General Church Religious Education Program, and of Religious Instruction in the Elementary School of the Bryn Athyn Church, ended his pastorate in Toronto, Canada, on July 31st. In the Bryn Athyn School he teaches Religion to Grades 4 to 8 inclusive, and Hebrew to Grades 7 and 8. During the year he preached twenty-three times in Toronto, twice in Montreal, twice in Ottawa, once in Glenview, and three times in Bryn Athyn.

     Rev. Henry Heinrichs, although engaged in secular work, preached nine times in the Carmel Church, Kitchener, Ont., and read several papers to the Men's Club.

     Rev. W. Cairns Henderson, Pastor of the Carmel Church, Kitchener, Ont., and Headmaster of the Camel Church School, since August 11, 1946, continued to act as Pastor of the Hurstville Society, Australia, until July 7th. In addition to his regular duties in these two Societies, he has preached once in Bryn Athyn, Pa., and once in Toronto, Ont., delivered the Charter Day Address in Bryn Athyn and an address at the Toronto Local Assembly.

     Rev. Eldred E. Iungerich, Professor of Languages in the Academy of the New Church, taught classes in his home until arrangements could no longer be made. He also published a pamphlet entitled "Swedenborg's Philosophical Concept of Things Divine and Spiritual."

     Rev. Hugo Lj. Odhner, Assistant Pastor of the Bryn Athyn Church, and Professor of Theology in the Academy of the New Church, preached fifteen times in Bryn Athyn, addressed five Children's Services, gave sixteen doctrinal classes, three major addresses, two young people's classes, and a series of five private classes. He also supervised the Christmas Tableaux and the work of the Cathedral guilds, and taught Religion to three grades in the Elementary School during April and May. In the Academy he has been teaching three courses in the College (two in Philosophy and one in Religion), one course in the. Theological School, and one Religion course in the Girl's Seminary. As Secretary of the General Church he prepared the Calendar of Daily Readings for 1947, and the Journal of the General Assembly.

     Rev. Ormond de Charms Odhner reports that he has been engaged as Visiting Pastor to Southeastern and Midwestern U. S. A.

     Rev. Martin Pryke, since September 1, Pastor of Michael Church, London, England, and Pastor to the Isolated Receivers in Great Britain, terminated his pastorate in Colchester, England, on July 31, 1946. In addition to his regular pastoral duties in Colchester and London, he has twice visited Chelmsford, Northampton, Heywood, and Portsmouth, and has paid one visit each to Bristol, Thurloxton, Bridport, Midhurst, Guildford, St. Albans, and Warrington. He has also served as Secretary of the Thirty-Third British Assembly, Chairman of the Committee on Education, member of the British Finance Committee, member of the Council of the Swedenborg Society and Acting Secretary of the Advisory and Revision Board of that body.

184

     Rev. Morley D. Rich, Pastor of the Advent Church, Philadelphia, and Visiting Pastor to the Arbutus Circle, Md., reports that, in addition to serving in these capacities, he has, since the beginning of September, served the New York Society and the North New Jersey Circle as Visiting Pastor. In ministering to these four groups he conducted forty-eight services, eighty doctrinal classes, nine children's services, and nine children's classes and gave addresses at nine meetings. He also preached once in Pittsburgh, where he gave a doctrinal class and a Children's Service, and once in Glenview. Indebtedness to various ministers for services in Philadelphia and Arbutus is expressed in his report.

     Rev. Norbert H. Rogers, Pastor of the Durban Society since May, resigned as Assistant Pastor in the Bryn Athyn Church and Visiting Pastor to the Northern New Jersey Circle in April, 1946. During the past year he preached five times in Bryn Athyn, three times in New Jersey, once in Baltimore, and thirty times in Durban and five times at Pinetown; held twenty-three doctrinal classes in Durban, and one in Baltimore; and conducted three Children's Services in Bryn Athyn, and twenty-nine in Durban, besides giving children's addresses at the regular services held in New Jersey and Pinetown. He reports also that, as the Kainon School does not take children beyond the equivalent of Grade 2, eighteen children between the ages of 7 and 14 receive religious instruction weekly in three age-groups, and that condensed children's addresses have been prepared as often as possible for the instruction of children outside the Durban district.

     Rev. Erik Sandstrom, Assistant to the Pastor of the Stockholm Society, Pastor of the Jonkoping and Gothenburg Circles, and President of the "Providentia" Institution, reports that his work in Stockholm has, in general, proceeded on the same basis as last year. Except in the summer, the Jonkoping Circle has generally met every second week to read from the Writings, in connection with which he has sent written commentaries. The meetings in Gothenburg were at first less frequent, but were later held regularly, and this Circle also is now receiving commentaries. Mr. Sandstrom also reports an active library in the Gothenburg Circle. During the summer, he addressed the General Assembly in Bryn Athyn and the British Assembly at Colchester; preached once each in Bryn Athyn, Glenview, Colchester, and London; and gave a doctrinal class to the Chadwell Heath group. While crossing to the U. S. A., he was invited to conduct the official service on board ship. A simplified New Church Service was arranged, and the response was generally friendly.

     Rev. William Whitehead, Professor of History and Political Science in the Academy of the New Church, in addition to his regular duties in the Academy, preached twice in Arbutus, conducting a doctrinal class and a young people's class each time; three times in Bryn Athyn, and once each in Philadelphia and Pittsburgh. In Pittsburgh, during the same visit, he addressed the Society at its celebration of Swedenborg's Birthday, and also gave an address to the local Chapter of the Sons of the Academy.

185

     Rev. Raymond G. Cranch, although engaged in secular work, made one trip to Erie, Pa., where he conducted a service, a children's service, and a doctrinal class, and conducted one children's class at Laurel, Md. His manuscript on "Justice in Social Relations" was completed in 1946, and is ready for publication.
     Respectfully submitted,
          W. CAIRNS HENDERSON,
               Secretary.

     EDITOR OF "NEW CHURCH LIFE."

     On behalf of the readers of our journal, I would take this occasion to express gratitude to the writers of the Church who have contributed to our pages during the past year. I can assure them that their contributions have been widely appreciated. Through the vehicle of the printed page, they have performed a use to our members and others living in all parts of the world. We trust they will feel encouraged to continue their support of this journalistic function of the General Church in making known its teachings and uses to all who wish to read of them.
     There is a great deal written in the General Church, especially in the form of sermons and doctrinal papers; and if there could be a more liberal offering of this material for publication than is at present the case, it would help to make our journal more fully representative of the thought and study of our Church. Incidentally, it would assist the editor in his effort to provide a well-balanced variety in each issue.
     During the year 1946 we had 48 extra pages, which were provided to make possible the publication of the Report of the Eighteenth General Assembly in the August, September and October issues. These numbers were also made available in a single bound volume. About 25 were sold, and 10 were presented to the Academy Library, using up the 35 we had bound.
     It would seem that our circle of readers is enlarging. Mr. Hyatt informs me that 62 new subscribers were enrolled during the year 1946, making an increase of 150 during the last three years, and bringing the total number of subscribers to 690. A comparison of our present circulation with that of recent years is shown in the following tabulation:
                                   1943     1944     1945     1946
Paid Subscribers                         540     587     628     690
Free to our Ministers, Public Libraries,
     New Church Book Rooms,
     Exchanges, etc                    89     82     96     92
Free to Men and Women in
     Military Service                    323     363     240     250
     Total Circulation                    952 1032     964     832

          Respectfully submitted,
               W. B. CALDWELL.

186

     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 January 1, 1946, fifty-five (55) new members have joined the Corporation.
     The following members died:

     Rev. Willis L. Gladish,
     Mr. David F. Gladish,
     Mr. Frank Wilson.

     Mr. David F. Gladish and Mr. Frank Wilson were members of the Executive Committee.

     The total membership is now one hundred and eighty-five (185)-a net increase of fifty-two (52) members.
     During the year covered by this report, there were seven (7) meetings of the Executive Committee and one (1) meeting of the Corporation. The report of the Corporation Meeting will be found in NEW CHURCH LIFE for September, 1946, pages 406 and 407.
     In the meetings of the Executive Committee prior to the General Assembly, consideration was given to reports of the Nominating Committee, and to reports of the Committee on proposed amendments to the By-Laws. And, throughout the year, other matters which were considered were: A Correspondence Sunday School Course for the General Church; Report of the Pension Committee; Salaries of Ministers throughout the General Church; Pastoral Work on the Continent; and Membership on the Executive Committee. The consideration of the financial affairs of the Church, as usual, also occupied much of the time of the Committee.
     At the Organization Meeting, held on June 18, 1946, the following officers were elected:

     President-Bishop George de Charms.
     Vice President-Mr. Raymond Pitcairn.
     Treasurer-Mr. Hubert Hyatt.
     Secretary-Mr. Edward H. Davis.

     At that meeting the Investment Committee, consisting of Messrs. Edward C. Bostock, Raymond Pitcairn, and Hubert Hyatt, also was appointed. And at the same meeting the Bishop was authorized to appoint a Committee to investigate the desirability and feasibility of the change of the State of Incorporation from Illinois to Pennsylvania.
     At the meeting of June 25, 1946, Mr. Leonard E. Gyllenhaal was appointed Assistant Treasurer of the Corporation.
     Respectfully submitted,
          EDWARD H. DAVIS,
               Secretary.

187

Church News 1947

Church News Various 1947

     ITALY.

     From DIE NEUE KIRCHE, for Nov.-Dec., 1946, we learn that the first New Church service in Padua was held in Lt. Col. Mandell's home on November 17, and was attended by Lt. Col. Dr. Antonio Mandell and his wife,-a daughter of that staunch Trieste New Churchman, Georgio Mitis,-their youthful son and daughter, and Dr. Ferrari, who came from Venice to attend the service; all of whom have previously been baptized by the Rev. Adolph Goerwitz.
     A week later, on November 24, this group resolved to form itself into a member of The Italian Society of the New Church, and as a "kernel of the future group of the New Church in Padua." The constitution of the new society was signed by all the persons mentioned above.

     EGYPT.

     The New Church There.

     The November, 1946, issue of NYA KYRKANS TIDNING (Stockholm) publishes a letter which is signed "Jack Hardstedt" and which discloses the fact that the New Church has taken some root in Egypt.
     It appears from the letter that the author, who is a Swede by birth, had charge of Christian missionary work in Port Said, Cairo, Alexandria, and a large part of other localities in the Delta and also in Upper Egypt. In the Autumn of 1942 the work had made such progress that Mr. Hardstedt thought the time to be at hand for the publication of an Arabian pamphlet which would present the fundamental truths of Christianity for the use of Mohammedans and others who wished to be baptized and become Christians.
     The attempt to write such a book proved to be a much more difficult task than Mr. Hardstedt had imagined. In the past he had been preaching according to the Word in the light which he had, but in writing the handbook dealing with doctrine be thought of following the orthodox theology. "It was with real astonishment," he says, "that I again read the Nicene Creed and other creeds. I found them bewildering and spectral; yea, instead of giving light to those who came to believe in the Lord, I saw that they go to make God still more unapproachable for both heart and understanding." He finally decided to abandon the work of writing the handbook until his prayers for new light had been answered by the Word.
     Then, one day, he turned the pages of an American Encyclopedia, to see what it said of Sweden. Instead of "Sweden," the book opened at "Swedenborg," and "this well written and singularly exhaustive description of the man and his life's work" so awakened his interest that on the same day he went to all the bookshops in Port Said, and succeeded in procuring copies of The Christian Religion, Divine Love and Wisdom, and Heaven and Hell. He could hardly await his return home to read them.
     At home he read them all, day after day. "What I did not understand," he says, "I marked with a question mark in the margin. When, after a short time, I began the second reading, I rubbed out some of these question marks. At the third reading, especially of the True Christian Religion, I left remaining a single one, and I think that one day this will be exchanged for an exclamation point of thankfulness and admiration."

188

     After describing how the new revelation, by uncovering evils also brought temptations Mr. Hardstedt continues: "Today there is a goodly company in Africa who praise the Lord God and Savior Jesus Christ in His New Church, even if they know nothing of the New Church organization, and of there being different interpretations thereof. When the Mohammedans proudly utter their confession, 'La Ilah il-Allah wa Mohammed rasul Allah' (There is no God but God, and Mohammed is His prophet), our young Christian can answer with gladness, 'La Ilah ila Allah wa huma Jesu'el Messiah' (There is no God but God, and He is Jesus Christ)."
     ALFRED ACTON.

     PITTSBURGH, PA.

     A Visiting Minister-The month of February began auspiciously with the anticipated visit from the Rev. F. E. Gyllenhaal. The banquet on Saturday evening, February 1st, was in the hands of a capable committee, and the auditorium and tables were tastefully decorated. It was held in celebration of Swedenborg's Birthday, with the Rev. Bjorn Boyesen as toastmaster, and Mr. Gyllenhaal the speaker of the evening.
     His subject, "Swedenborg a Unique Man," dealt with "Our Prophet and Seer" from a new angle. I am sure that few had ever thought of him as a "spiritual reporter." After a discussion of the paper by several members, Mr. Gyllenhaal showed us the collection of slides prepared by Mr. William R. Cooper for the audiovisual education of our isolated members and children. This is a project of great promise for our societies as well as for the isolated.
     On Sunday morning, Mr. Gyllenhaal addressed the children at their service, and delivered the sermon at the adult service. The society is truly grateful to him for his interesting and instructive visit.
     The Day School has been favored with the showing of several educational films, and Mr. Boyesen plans a definite program of such films, correlated with the courses of study. Valentine's Day was celebrated by the school children and faculty with an informal birthday party for Mrs. Bert Nemitz and the exchange of cards.
     At the regular service of Divine Worship on Sunday, February 16th, John Frazee and Franklin Stein were confirmed. This is always an impressive service, and we are happy to have these two fine young men join the Church.
     Other society activities are maintained, and we have been happy to welcome and entertain several out-of-town visitors.
     ELIZABETH R. DOERING.

     CHICAGO, ILLINOIS.

     Owing to the illness of our pastor, the Rev. Harold Cranch, we had no suppers and doctrinal classes in the last two weeks of January, and no Sunday service on January 26th. In the last week of January, however, Mr. Cranch left for a pastoral visit to the Western States, a southerly journey this time to avoid the severe cold in the Northern States, which he expects to visit later in the year.
     During the first week in February we had the privilege of joining the members of the Immanuel Church in Glenview in their very special celebration of Swedenborg's birthday. For that occasion Bishop Acton came to give us a talk on Swedenborg which many agreed was the finest one on the subject that they had ever heard.
     Our suppers and classes were resumed on February 12th. In the absence of the pastor, the Rev. Ormond Odhner conducted three excellent doctrinal classes on the subjects of Baptism and the Holy Supper. He also conducted two of the Sunday' services, the Rev. Victor Gladish one, and the Rev. Elmo Acton one.
     Thus, while Mr. Cranch is away on such a useful mission, we are made aware how fortunate we are, in the Chicago-Glenview area, in having ministers who are interesting and inspirational in such a high degree.

189

Certainly, if we who have the privilege of hearing them were to adapt their teachings to our lives, the church in this midwest should be a tower of strength for the New Church.
     Adding new members to a little group is always a delight, and we have two. One is the baby son of the Roland Anderson's; the other is Mrs. Paul Carpenter, now residing in Chicago, and we are very fortunate in having her join our group. Since our last report, the decorating of the pastor's apartment has been finished, also the church kitchen. It took a long time, but the results are very satisfactory.
     VIOLA WELLS.

     TORONTO, CANADA.

     The month of February brought two very pleasant events of particular note. On the 16th, Mrs. Yadah Hill, of Kitchener, announced the engagement of her daughter Carita to Mr. Bruce Scott, of Toronto. And on the 21st, we welcomed a new potential member of the Olivet Society in the person of little Pamela Orr, the second daughter of Mr. and Mrs. Ray Orr (nee Penelope Anne Sargeant).
     We have again had the pleasure of a visit from the Rev. W. Cairns Henderson, and of hearing him preach on February 9th. His sermon on the subject of "Vastations" brought about a considerable amount of comment and discussion. We much enjoyed Mr. Henderson's visit.
     Our pastor, Rev. A. Wynne Acton, visited Ottawa on February 7th, and Montreal on the 8th and 9th, but a blizzard chose the same time to visit Montreal, with the consequence that the attendance was small at the meetings and the service.
     The Teen-agers Club had a very enjoyable St. Valentine Party on February 21st, and the proletariat celebrated on February 22d with a card party. On the actual day, the 14th, the Forward-Sons held their monthly meeting, but in spite of the romantic date they did not invite the ladies! We hear that Mr. John Parker gave a very' interesting paper on "The Rand Theory."
     We understand that Mr. Alec Craigie, of Ottawa, has been called to Vancouver, B. C., and that he is to be there for perhaps three months. He would like to get in touch with New Church friends who reside in that locality. His address is: Hotel Devonshire, Vancouver, B. C.
     VERA CRAIGIE.

     DETROIT, MICHIGAN.

     A Dedication.

     On Sunday, February 2d, our local members, to the number of 23, had an adventure in good fellowship which we greatly enjoyed, and which we believe will be of interest to readers of NEW CHURCH LIFE.
     In response to the invitation of the Rev. William H. Beales, pastor of the Convention Society in Detroit, we attended the dedication service of the Society's new building. Located in an outlying residential section of Detroit, which is rapidly building up with new homes, it is felt that there may be a chance for growth from the neighboring families. This was an impossibility in their former location.
     In view of the fact that quite a number of our members came out of the Detroit Convention Church, it seemed a gracious and friendly act to show an interest in their new building, and to wish them well.
     The first thing we noted was the name of the edifice, carved on the corner stone: "Church of the Holy City." The building is not yet completed, and the services and other activities are being held in the large, well-equipped basement. We found this in every way adequate and well adapted for the Society's present needs. The auditorium will easily seat 200 persons, and at this service it was quite well filled. The only noticeable lack seemed to be that of sufficient room in the chancel to accommodate the large vested choir, which necessarily had to be seated in a front section of the room.

190

     We were surprised at the excellence of the voices in the choir and the evidence of good training. The anthems were directed by a gentleman who also sang the solo tenor parts, and whose splendid voice was later heard in a solo number. We also recall with pleasure a beautifully rendered soprano solo. All in all, the choir treated us to quite a concert, and it is evident that Rev. Beales considers the musical part of the service of very great importance.
     This special dedicatory service was conducted jointly by Rev. Beales and Rev. Dr. Leonard I. Tafel, President of the General Convention. Dr. Tafel read the Lessons from the Word, and delivered the Sermon. His theme was the Parable of the Laborers in the Vineyard, which he said represented "remains" stored up in the memory during the early states of life, and that these are called upon, as needed, in the experiences of regeneration. Many people, he declared, were inclined to mourn the loss of early years, as life advanced to later stages. This should not be, he asserted. Nothing is ever lost. The earlier memories could be lived again. All that was beautiful in early childhood and youth really returned, with the added satisfaction and value of the wisdom born of experience and spiritual attainment.
     Dr. Tafel then officiated at the rite of dedication. It was a brief but impressive service, the priest receiving the keys of the building, following a short address by the president of the Society. These were laid on the altar; a prayer followed after which Dr. Tafel made the following declaration:
     "I declare this building duly dedicated to the worship of the Lord God the Saviour, Jesus Christ; to instruction in His Holy Word and in the Doctrines of the Lord's New Church; and to the strengthening of the life of charity in the people. `My House shall be called a House of Prayer for all My people.'
     At the conclusion of the service the Rev. Beales addressed the congregation, calling attention to the fact that "our friends of the General Church in Detroit are in attendance at this service as a gesture of friendliness and goodwill." He extended a welcome to us, and asked if our leader, Mr. Norman Synnestvedt, would care to say a few words.
     Thereupon Norman stepped forward to the foot of the chancel, and made a very appropriate and gracious little speech, in which he pointed out that the Church Specific is not any single church organization, but consists of all those persons who, from remains implanted early in life, turn to the Heavenly' Doctrines for instruction in spiritual truth, and who love to apply that truth to their lives. All such are our brothers and sisters in a very real sense and, as such, we feel genuine pleasure in their happiness over this new beginning which the Detroit Convention Society is making. Concluding with a wish for their every success, Norman expressed the hope that our General Church group would some day be in a position to invite members of the Convention Church to join with us in the dedication of our own House of Worship.
     Afterwards there was much handshaking; with some of us it was the renewal of old friendships. We came away feeling that perhaps, through our visit, a better understanding may exist between the two branches of the Church in this city-a spirit of friendliness and cooperation, which, in the view of your reporter, is greatly to be desired.
     WILLIAM W. WALKER.
FOR SALE 1947

FOR SALE 1947

Seven Room Residence in Glenview Park, and three adjoining lots, two facing the highway and one facing the Park-THOMAS F. POLLOCK, 38 Park Drive, Glenview, Ill.

191

ANNUAL COUNCIL MEETINGS 1947

     Announcements

     BRYN ATHYN, PA., APRIL 7-12, 1947.

     Preliminary Program.

Monday, April 7.
     3.30     p.m. Council of the Clergy.
     8.00     p.m. Consistory.

Tuesday, April 8.
     10.00 am.     Council of the Clergy.
     3.30     p.m.     Council of the Clergy.

Wednesday, April 9.
     10.00 a.m.     Council of the Clergy.
     10.00 a.m.     Group Meetings for Teachers.
     3.30     p.m.     Council of the Clergy.
     3.30     p.m.     Group Meetings for Teachers.

Thursday, April 10.
     10.00 a.m.     Educational Council.
     3.30     p.m.     Educational Council.
     8.00     p.m.     Open Session of the Council of the Clergy.
               Address: Rev. A. Wynne Acton.

Friday, April 11.
     10.00 a.m.     Educational Council.
     3.30     p.m.     Educational Council.
     3.30     p.m.     Executive Committee of the General Church.
     7.00     p.m.     Celebration of the 50th Anniversary of the Formation of the General Church of the New Jerusalem.

Saturday, April 12.
     10.00 a.m.     Joint Council.
     3.30     p.m.     Corporation of the Academy of the New Church.
     8.00     p.m.     (Reserved.)

Sunday, April 13.
     11.00 a.m.     Divine Worship.

193

SEED UPON THE HARD WAY 1947

SEED UPON THE HARD WAY W. F. PENDLETON 1947

No. 5

VOL. LXVII
MAY, 1947
     (Hitherto unpublished, this sermon was delivered in Bryn Athyn on April 2, 1916.)

     "And when he sowed, some fell by the way side, and the fowls came and devoured them up." (Matthew 13: 4.)
     In the original, the picture presented to us is not that of seed falling by the side of a road, but upon it-upon a road which, being continually trodden down by men, beasts of burden, and vehicles of various kinds, has become so packed and hard that no seed falling upon it can take root and grow; the seed being finally devoured by the fowls of the air. In Matthew it is simply said that `fowls came," but in Mark and Luke that "fowls of the air"-birds of the heaven, that fly in the expanse above,-came and devoured, ate up, the seeds that fell upon the hard and packed way.
     In the explanation of the Parable of the Sower which the Lord made to His disciples, as given in Matthew, He said: "When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he that receiveth seed by the way side." (13: 19.)
     That the words of the parable have a spiritual sense, is made clear by the explanation as given in the three Gospels; for in each we are told that by "seed" is meant the Word-that is, the truths of the Word-and that by "ground" is meant a man who hears the Word,-that is, who receives into his mind the truths of the Word; and that by "fowls of the air," or birds of the heaven is meant a certain one who cometh and catcheth away the Word that has been sown in his heart.

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     In Matthew, this one who comes and takes away the Word is called the "wicked one," in Mark "Satan," and in Luke "the Devil." This is the Lord's explanation of what is meant by the fowls of the air alighting upon the road and devouring the seeds. We shall see why, in one Gospel, it is said "wicked one " in another "Satan," and in the third "the Devil."
     We are told in all three Gospels that by the seed falling upon the hard road is meant men who "hear the Word," and then the reason is given why the seeds or truths of the Word, although heard or received, do not remain permanently in the mind.
     In Matthew, but not in the other Gospels, the words are added "and understandeth not." "When any one heareth the word of the kingdom and understandeth not, then cometh the wicked one, and catcheth away that which was sown in his heart."
     Such persons as these, who are in the state described in the verse before us, hear the truth, but do not attend to what they hear. No understanding of truth is formed, and where there is no new understanding, there is no new will; for the new will is formed by willing and doing the new truth that has entered the mind and has become the subject of thought. To think about the truth which has been affirmatively received forms a new faith at the same time that it forms a new understanding. For genuine faith is the faith that comes by understanding the truth that has been received, the seed that has been sown.
     There is indeed a state of faith prior to the understanding of truth, a state that is preliminary to that true faith which is rational faith,-a faith of light and a faith of sight. This preliminary faith is the simple affirmation of the truth of revelation. The first step to the faith of truth, to the faith of sight or understanding, is to affirm the truth because it is taught by the Lord in His Word. The other upward stages of faith then follow. But these stages cannot come into existence, and be established in the mind, until the first step is taken. If a man does not affirm the truth of revelation, before he sees and understands it, he will never see and understand it, he will never have in him a true faith. This blind affirmation of the truth which the Lord teaches in His Word is essential to all the progress that is to follow.

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     But a man must not stop in this preliminary stage of faith, must not halt in a blind affirmation of truth, must not arrest his steps and remain standing at the threshold. He must enter the house, that he may see and enjoy the things that are in the house, and take delight in consociation with those who are dwelling in the house. He must not stop in the bare letter of the Word, the bare letter of doctrine, but he must enter into its interior spirit and life, that he may dwell in the companionship of angels, who live and have their being in the spiritual things of the Word, called its spiritual sense.
     A man who stands at the threshold of truth, and enters not into its spirit and life by thinking about it, and by learning to love it by thinking about it, and by loving live it, will never receive that faith which is called the faith of charity, the faith of love, the faith of life, the faith in which are the angels of heaven, the faith that introduces a man as to the interior thought of his spirit into heaven while he still lives on earth,-a faith of understanding, a rational faith in the spiritual truth of the Word. For it is the will of the Lord that every man who is capable of it should see and understand the truth which he believes.
     He who stands and waits, who does not advance and progress into the interior things of the Word, he does not receive the faith of charity, does not receive the faith whose soul and life is charity. If, instead, he cultivates a love of the things of the world and the flesh, and persists in that love, he hears the truth indeed, but he does not attend to it, nor care for it, but enters into another faith which is faith without charity, or faith alone. This is the faith that is meant by the hard and trodden way or road, upon which the seeds fall, but cannot sprout, take root, and grow.
     Hence the Lord said, in His explanation of the parable to His disciples, "When any one heareth the word of the kingdom, and understandeth not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he that receiveth seed by the way side," or upon the hard and trodden way. Later in life, or in the other world, he will cease even to hear the truth; and then will be taken away from him that truth which he only seemed to have. For the truth had never really entered the interior thought of his mind, had remained in his memory alone, and he finally loses it, and remembers it no more forever.
     As we have intimated, in the original Greek the words "and understandeth not" are more literally "and attendeth not."

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Men hear the word of truth, but do not attend to it, are not interested in it, give no heed to it, have no concern about it, do not even think about it, and therefore do not understand it. The latter is a derivative meaning, but the root gives the reason why they do not understand the truth. No man understands a thing to which he gives no attention in his thought, to which he is indifferent. It is thought which forms the understanding; and hence where there is no thought, there is no understanding.
     The reason why they do not attend, do not in their internal thought listen or take heed to the truth which they hear with their ears, is caused by the resistance of the will,-the internal will which is evil, which is saturated with the love of self, concerned only with the things of the world and the flesh. They are worshipping their master, the devil. For we are told that every man who does not worship the true God worships some devil of hell who assumes and acts the role of a god to him. This false god is what is meant by the "wicked one" in Matthew, by "Satan" in Mark, and "the Devil" in Luke, Why are these three terms used by the Lord in His explanation to the disciples, as given in the three Gospels,-one in Matthew, another in Mark, and still another in Luke?
     It is because there are three hells, and falsities in each, signified by the birds which ate up the grains of wheat falling upon the hard way; and it is necessary that the church on earth should know that falsities from any one of the three hells may destroy the seed of the Word, after it has been implanted by the Lord in the human mind. The falsities of the first or mildest hell are meant by the "wicked one" who "cometh and catcheth away the seed that was sown in his heart." (Matthew) The falsities of the second or middle hell are signified by "Satan" who cometh immediately, and taketh away the Word that was sown in their hearts." (Mark) The falsities of the third or deepest hell are signified by "the Devil," who "then cometh and taketh away the Word out of their hearts, lest they should believe and be saved." (Luke)
     For there are three states, or three classes, of men in the world, corresponding to the three hells, out of which falsities flow to corrupt and destroy the truth of the Word; and if one hell does not succeed, another and deeper hell is opened, so that if the regenerating man passes successfully through the ordeal of all three hells, which the Lord permits to be opened, one after another, from the mildest to the deepest, he is saved in the highest or inmost heaven.

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     But not every regenerating man passes through the ordeal of all the hells. Some pass only through the first hell,-the infestation and assault of the "wicked one,"-and therefore enter the ultimate of heaven that is opposite that hell. These are signified in the parable by the ground that brought forth thirtyfold. Some pass through the second or middle hell,-the infestation and assault of "Satan,"-and therefore enter the second or middle heaven, which is opposite that hell. These are signified by the ground that brought forth sixtyfold. But only a few pass through the ordeal of the deepest hell,-the infestation and assault of "the Devil"-and therefore enter the third or highest heaven, which is opposite that hell. These are signified by the ground that beareth fruit a hundredfold.
     A hell is opened, and allowed to assault the truth of the Word in the regenerating man, according to his ability to resist, and no more. If it is foreseen that he cannot resist, that hell is rot opened, and he remains where he is.
     It will be evident that the three hells are signified in the parable by the three kinds of evil ground,-the hard way, the stony ground, and the ground where thorns flourish; and that the three heavens are signified by the three kinds of good ground, bearing fruits, some thirtyfold, some sixty, some a hundred. And it was said by the Lord that the wicked one, Satan, and the Devil-signifying falsities of the several hells in succession,-"cometh and catcheth away that which had been sown in their hearts."
     Sowing in the heart refers to the reception of the seed of truth early in life, in childhood and youth, when "remains" are stored up. There is some good ground with everyone then. But if they have not maintained or cultivated this early ground, the seed implanted there is snatched away, along with that which is implanted in adult life. The wicked one. Satan, the Devil, cometh and taketh away all that had been "sown in their hearts
     Still, in childhood and youth is the time to begin to listen, to begin to take heed, to begin to think about the things of the spiritual life. We read in a Memorable Relation (T. C. R. 570) about a novitiate spirit who had just entered the other life, and who, while he was in the world, meditated much about heaven and hell.

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As soon as he saw that he was in the spiritual world, he began to meditate about heaven and hell as he had done in the former world, and desired to know where and what heaven and hell are, and inquired concerning the one and the other of those whom he met. Their replies being unsatisfactory, "he threw himself upon his knees, and prayed devoutly to God, that he might be instructed."
     You remember the story, how an angel appeared, and put him in the way of finding out that which he so desired to know, and how, in the end, a garland of flowers was placed upon his head, and he heard a voice from heaven say to him, "This laurel crown is given to you, because from childhood you have meditated about heaven and hell."
     Even in childhood he was not indifferent to the things of the spiritual life, nor in youth, nor in adult age. He not only heard the Word of the kingdom, but he attended to what he heard; he thought about heaven in a spirit of affirmation in his thought; he desired to know, and was ready to understand when it was the Lords will that he should be taught. The teaching was given him when he entered the spiritual world, and he received it with gladness of heart. He received and acknowledged the truth when it was given him, because he was in charity; and being in charity, not in faith alone, his state was not hard and cold and resisting, like the trodden way of the text, and the seed of truth could sprout and grow, leading to an abundant fruitage in heaven.
     This memorable experience, given us in the Writings, proves that childhood and youth are the time for the planting of the seeds of truth; and it proves by implication, if not by direct statement, that those who do not hear and attend to the truth of the Word early in life will, in all probability, not begin to attend in the years of manhood and old age. Youth is the time to hear and to listen, to begin to think about the truth, to begin to take heed to its lessons. The time is now. Put it not off to a more convenient season. If you do not attend, if you do not listen now, it is because you are more interested in the things of this world than in the things of heaven. And if you choose rather to cultivate a love of the things of this world, your state will gradually become hard and cold, and you will grow more and more inclined to resist the voice of truth when it is heard; and in the after life, in the other world, that voice will have no charm for you.

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     Give heed, therefore, to the voice of the Son of Man in His message to the church in Sardis: "Remember therefore how thou hast received and heard, and observe (that is, give attention), and repent. But if thou shalt not watch, I will come on thee as a thief (in the night), and thou shalt not know in what hour I will come upon thee." (Rev. 3: 3.)
     Or, listen to the wisdom of the ancients, as it has come down to us, speaking of this very thing,-of youth and old age: "Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh when thou shalt say, I have no pleasure in them; while the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; in the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders shall cease, because they are few, and those that look out of the windows be darkened, and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low; and when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the mourners go about the streets; or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel be broken at the cistern. Then shall the dust return to the earth as it was; and the spirit shall return unto God who gave it." (Ecclesiastes 12: 1-7.)
     "Rejoice, therefore, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes; but know thou that for all these things God will bring thee into judgment. Therefore remove anger from thy heart, and put away evil from thy flesh." (Ecclesiastes 11: 9,10.)
     "The hoary head is a crown of glory, if it be found in the way of righteousness." (Proverbs 16: 31.)

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     "Let us hear the conclusion of the whole matter: Fear God, and keep His commandments; for this is the whole duty of man." (Ecclesiastes 12: 13.) Amen.

LESSONS:     Isaiah 55. Matthew 13: 1-23. A. C. 5096.
MUSIC:     Liturgy, pages 462, 466, 496.
PRAYERS:     Liturgy, nos. 84, 89.
TRUTH FROM GOOD 1947

TRUTH FROM GOOD Rev. GILBERT H. SMITH 1947

     Representation of the Apostle Peter.

     It is because truth from good is the first principle of the church that Peter was the first of the disciples whom Jesus called as He walked by the Sea of Galilee. Truth from good, which can only be from the Lord, is represented by Peter. (A. E. 9.) The truth which is from good, or the faith which is from charity, is the first principle of the church.
     We say "truth from good," and this is a peculiar phrase; for it implies that there may be some truth which is not from good. Let us consider what the phrase means.
     Let us note, first, that man, from his natural thought and experience, does not know anything about heaven and hell, the life after death, or anything about God. He knows nothing about anything except what relates to himself and the world. But if he is to be withdrawn from his natural thought, and from his love of self, and so be led to heaven, he must learn truths from Revelation, which not only teach that God is, that there is a heaven and a hell and a life after death, but also the way to heaven. A knowledge of these truths, and a reception of them in faith, thus becomes the first of the church with a man, and is involved in his entrance into the church by baptism.
     But if he is truly to enter the church, and be formed into a church spiritually, the truth with him must be from good; for truth without good is only knowledge that a thing is so, and mere knowledge goes no further than to make a man capable of becoming a church. He does not actually become a church until he lives according to the knowledge he has from Revelation.

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Then his knowledge and understanding of the truth become also of the will, wherein good is received from the Lord, entering from within and inspiring the understanding with the life of good. Then truth is conjoined to good, faith to charity, and a man is introduced spiritually into the church, becoming a church himself. Then his truth is said to be "truth from good." And this is what is represented by the Apostle Peter,- the first to be called by the Lord, and mentioned first in the list of the names of the Apostles in the Gospels.

     The Call of Peter.-"And Jesus, walking by the Sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And He saith unto them, Follow me, and I will make you fishers of men. And they straightway left their nets, and followed Him." (Matthew 4: 18-20.) And in another Gospel: "One of the two who heard John the Baptist was Andrew, Simon Peter's brother. He first findeth his own brother Simon, and brought him to Jesus." (John 1: 40-42.) In Matthew, the call of these two is followed by the call of James and John, who represent charity and the good of love and works, respectively, so that Peter, James and John, representing faith, charity and works-the church and the man of the church in a comprehensive form-followed the Lord more than the rest, and are often mentioned together. And so we read:
     "Therefore the Lord first called Peter through Andrew, by whom is signified the obedience of faith, and afterwards James and John, and to these two gave a new name. Likewise He took Peter, James and John up into the mountain when He was transfigured; and He also spoke with these three about the consummation of the age, and about His Advent; and also they were with Him in Gethsemane." (A. E. 821:3.)
     From the fact that Andrew first heard John the Baptist proclaim the Messiah, and then brought his brother Peter to Jesus, we may see that the "obedience of faith" precedes in time the acknowledgment of faith itself with man-something of a willingness to follow the truth when received in faith, something of good that longs for truth, and receives it in faith, which gives to Peter his representation of "truth from good," or the faith of charity.

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     Sometimes, however, in the Gospel accounts, Peter takes on an opposite representation of faith separate from charity, truth without good, as where he tempted the Lord, "Peter took Him, and began to rebuke Him, saying, Be it far from thee, Lord; this shall not be unto Thee. But He turned and said unto Peter, Get thee behind me, Satan; thou art an offense unto me; for thou savorest not the things that be of God, but those that be of men." (Matthew 16: 22, 23.) And likewise when Peter denied Him thrice at the time of His passion. For the most part, however, Peter appears in the Gospel in the representation of genuine faith in the Lord.
     At the time of his call, the Lord said: "Thou art Simon the son of Jona; thou shalt be called Cephas, which is by interpretation, A stone." (John 1: 42.) For "Peter" also means a stone (petra). A stone or rock, in the supreme sense, signifies the Lord as to the Divine Truth proceeding from Him, upon faith in which the church is founded. When Peter is called "Simon," he has the same spiritual signification as Simeon, son of Jacob,-the faith which is from charity, the affection of truth, and in general truth from good. For Simeon and Simon, in the Hebrew, mean hearing, hearkening, obedience. As "Jona" means a dove, and signifies the good of charity, therefore "Simon, son of Jona" means obedience to the truth that is from good. It is quite remarkable that Peter should have so many names, and that each has a special meaning, one qualifying another, but all of them together signifying the first of the church in any man, which is truth derived from good,-the truth of good. For there is no genuine truth in a man until it is from good in him, no genuine faith until it is from the good of charity; until then it is not from the Lord in him.

     The Keys given to Peter.-Here are the notable words to Peter concerning the keys: "Jesus saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but my Father who is in heaven. And I say unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven." (Matthew 16: 15-19.)

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     "Peter here represents truth from good which is from the Lord, thus faith from charity; and the keys given him signify power over evils and falsities. These things were said to Peter when he had acknowledged the Divine of the Lord in His Human; by which is also meant that those have power who acknowledge the Divine of the Lord in His Human, and who, from Him, are in the good of charity, and thence in the truths of faith." (A. E. 209:4.)
     Inasmuch as truth from good, which is from the Lord, is the first principle of the church, and that principle was signified by Peter, these things were said to him. And they were said when Peter had acknowledged the Lord as the Messiah, the Son of God, thus His Divinity. For without this acknowledgment of the Lord, truth is not truth. Truth has its origin and its essence from good; and good has its origin and essence from the Lord. By Peter, or the Rock, in the supreme sense, is meant the Divine Truth proceeding from the Divine Good of the Lord. The gates of hell cannot prevail against the omnipotence of the Divine Truth from the Divine Good. And they dare not rise up against those of the church who are in truths from good from the Lord, or who are in the faith of charity and love. The words about binding and loosing on earth and in heaven mean that heaven is opened by the Lord to those of the church who have joined truths to good during their life in the world, who are in truths from good from Him; and that it is shut to those who are in truths separate from good, in faith separate from charity, in whom these two are "loosed on earth."
     These things were said to Peter; but since by him is understood truths from good from the Lord, they are really spoken of the Lord, from whom all good and truth are derived. It does not mean that to Peter himself was given any such Divine power of admitting to heaven or excluding from heaven, but to the truth which Peter had spoken in acknowledgment of the Lord. As soon as good is implanted in truths by the Lord, through man's obedience to truths, then angels are conjoined to him; but so long as good is not implanted in truth, so long heaven is shut to him.

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     Fishers of Men.-When the Lord said to the disciples, "Follow me, and I will make you fishers of men," He said this because by fishing is meant to instruct men who are natural and not yet spiritual,-to bring men to the Lord and the church by instruction in the truths of the Word. In the degree that men then received the truth which the Lord taught, received it in faith and life, they were made spiritual. By "fish" are meant people who as yet have nothing spiritual; and to become fishers of men means to enter into the work of making them spiritual by instructing them in the truth which is from the Lord.
     It is always true that whosoever will follow the Lord will become one of the fishers of men. He will have a spiritual influence among men, if he himself is willing to follow the Lord. Would that all we might become fishers of men!
     But truth from the Lord is hard to follow, even if it were easy to believe. Genuine truth is difficult to believe. It is stranger than fiction, and infinitely more real. Yet most people in our day prefer fiction. The Mega-mathesis,-the Great-truth,-of the genuine church is that Jesus Christ is the only God of heaven and earth; that His human body was born of the Virgin Mary, but that .His Soul was the Infinite and Indivisible Divine Life; that the Human was afterwards united with the Divine Soul within Him; and that it is this Human made Divine that men are to think of and love as "our Father in the heavens"; and finally, that from Him is the Holy Spirit sent forth,-His Divine Truth and its operation into men.
     Those who have rejected the Divinity of Jesus have no true idea of God, because in Him alone is God made visible, and God is no other. But this real truth is hard for men to believe; and so it is with the Lord's genuine teachings. Real truth cuts deep. It destroys human pride and conceit. Therefore many do not like to hear it.
     There is a certain hardness of heart toward the truth, even with people who do not show hardheartedness toward other people. There is often much kindness and generosity where men are hardhearted toward religion. A small percentage of people are interested in the religion of our Lord; but a large percentage have their minds removed from the Lord and shut towards heaven.

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     Genuine truth is hard to believe, if one does not like it; it is easy to believe if one does. If a man loves truth, he can find it; but if he does not love truth, he cannot even recognize it when he hears it.
     There is a church, however, which claims to be in possession of genuine spiritual truth. It is called the New Jerusalem,-the New Church. Its Doctrine is believed to have been given to the world by the Lord Himself, by special inspiration of a special man, His servant. And again does the Lord have need of men who will become fishers of men.
     The Doctrine of this New Church, however, is little known. And when it is made known, it is not readily accepted. It cannot be believed without difficulty by most Christians, because it is contrary in many points to what they have accepted as truth. To those men and women who are non-churchgoers, it is just another sect or cult, among the many.
     We have already presented the first and great truth of this New Jerusalem. It is that Jesus Christ is the one God Himself. But this is a teaching most people find it hard to believe. "How could God Himself," they say,-"the original God and Creator of the world,-that Jehovah of whom we read in the Old Testament,- how could He take upon Himself a body of flesh and blood, being born of a virgin, to live for a while among men upon earth?" Yet it is definitely predicted in many places in the Old Testament that this would come to pass,-that a Child would be born who would be called Immanuel-God with us,-and who would save men from their sins. In the New Testament it is expressly stated that Jesus, who was born of Mary, was conceived of the Holy Spirit, and not begotten of any human father.
     There is a similar situation before men today as when the Lord called Peter and Andrew, and selected them to become fishers of men. They were to preach a great truth in a simple way. They had "Good Tidings" to announce to all men; namely, that the Lord had come. God had become Man! Men today have again become natural, and have lost almost everything that is truly spiritual. The New Church stands before the world with "Good Tidings," namely, the real internal meaning of the Sacred Scripture,-the spiritual or internal sense of the Word-and the promise of a new spiritual church among men.

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     But you remember that, in the Apocalypse, John was commanded to take a little book out of the hand of an angel, and to eat it up; and that in his mouth it was sweet, but in his belly it was bitter. And the explanation of this scene is, that the Word externally is pleasant to men, but that its more interior things, belonging to its spiritual sense, are unpleasant because they are adverse to man's hereditary natural will and inclination. They would lead him away from many things that he loves, which are low and evil; and yet he loves them. Why the truths taught in the Doctrine are hard for men to receive is that men do not want them to be true. Yet there is nothing that men should love to believe as much as what our Doctrine teaches. It is the most wonderful thing that God should have come into the world in a human form. It is still more wonderful that He should have come again. No other messages could be half so important to men as these. Yet how slow men are to believe it!
     We are fishers of men, so far as we love to teach our children the spiritual things of the New Church, and so far as we succeed in doing this use. If we follow the Lord, we shall have a greater love of teaching and leading the young, and also a greater success in this use, which looks to their eternal good.
     But perhaps we can see that, in a sense, nothing is really of any use except to the extent and in the degree that it serves the New Church of the Lord, or builds the church in the individual mind and heart. Nothing has any permanent value but that which promotes the Lords kingdom among men. To promote this kingdom of the Lord on earth is to be a fisher for men in a very real sense: and by promoting it the fisherman himself is prepared for the kingdom of the Lord. For he must learn to follow the Lord if he is to be a fisher of men.
     Even so, people will be reluctant to receive genuine spiritual truth because it cuts so deep, and requires so many self-imposed changes in conduct and habit. Does anyone like to be told the truth about his bad habits? Can a man who wastes a large part of his time and money upon eating and drinking be led away from it by the thought that the Lord wants him to turn from it-by the thought that the Lord wants him for the one most important use of promoting His kingdom-calling him, as Peter was called, to become a fisher of men? Can one who indulges too much in idle pleasures be led to see that he is wasting precious time, which could be used in pursuits and studies that would have a value in the most important use of promoting the church in himself and in the world?

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     The Lord indicates in His own life a course similar to His own which He hopes and desires all men will take in their own freedom,-the course of repentance and regeneration, by which the natural in them may he made subservient to the spiritual truth which He Himself gives. He desires this for men's own good, and to promote their happiness in eternity. He desires to call all men to follow Him; and the first thing of that following is to will to obey truth,-the first principle.
     But if the interior truth of the Word cuts deep across the natural trend of our human nature, it is also capable of lifting up the souls of men into states of joy and exaltation;-a greater happiness to those who acknowledge and receive it than is possible to men from any other cause. Because it is only in the interior truths of the Word that the human race can be truly blest, the Lord wills that His New Church should succeed and prosper-although we are told that "the time is protracted after the Last Judgment before the New Church is fully established." (E. 624.) Hence it was said to John, after eating the little book, which signifies the Word, that he must still "prophesy before many nations, and tongues, and kindred, and peoples."
     This only is of spiritual use,-to overcome natural evils, so that the true church of the Lord may be established in the heart of man, and may be extended to many, bringing them into a clear perception of the presence and power of their Lord. For if a man, in any work or profession or occupation, only believes in the Lord, and shuns what he sees to be evil as sin against Him, he is led by the Lord, and is daily shown what he should do and what he should think. The first thing is to acknowledge the great truth,-the truth that shows the Lord as God Himself, who has now revealed to all men the interior things of His Word. This is the calling of Peter,-the first principle of the true Church.
     All things that men do in this life for the promotion of the kingdom of the Lord are of spiritual use; and it is in spiritual use that real blessedness is found. It is to perform uses that are spiritual that makes men to be fishers of men-that leads natural men to become spiritual men. And to do spiritual uses, one has only to believe in the Lord, and shun what he sees to be evil as sin against Him.

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LORD'S MERCY WITH THE EVIL 1947

LORD'S MERCY WITH THE EVIL Rev. A. WYNNE ACTON 1947

     The Lord is Omnipotent, Omniscient, and Omnipresent. From His Love and Wisdom He rules the heavens and the hells in the spiritual world, and men and all things of nature in the natural world. He alone rules and governs all things, not only in general, but in every particular and every least detail. He is ever present, shaping and turning into His Own Divine Uses, the activity of all things, from the angels of the highest heaven to the lowest forms of the mineral kingdom. He who rules one thing in the universe must rule all, for all things there are so perfectly coordinated that they form one complete whole. If the Lord did not rule all things, there could not be this perfect whole and unity, and the universe would be a discordant conglomeration of masses which should finally destroy itself.
     It is not difficult to see that the Lord rules the heavens by His constant presence there in the minds and consciences of the angels. It is less obvious that the Lord rules the hells in least detail; and many have not realized this truth, thinking that the hells are ruled by a personal devil or by fallen angels. Even those who have cast aside the idea of Lucifer cast down from heaven would hardly admit that the Lord is inmostly present in the hells, ruling in every particular and single thing there, for otherwise the hells would be self-destructive.
     That the Lord rules and governs all things on earth, is hardly acknowledged by any at the present day. It may be acknowledged verbally, and yet that acknowledgment plays no part in the thought concerning the conditions prevailing in the world. There is the idea among upright Christians that the Lord governs all things of the natural world in generals, but not in particulars or in detail; for they believe that if He ruled all things on earth in their least detail He, who is all good, would never allow the calamities and the injustice which are seen on all sides.

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They say that if the Lord wilfully allows and provides for such evils as exist, which He must do if He has rule over them, how can they believe in the Lord's goodness and mercy?
It is very easy for this doubt to slip into the minds of all of us; and so, let us examine the nature of the Lord's rule and government, that we may not only come to acknowledge the fact that the Lord rules all and least things, but may have some understanding of how His merciful Providence acts. Certainly, if the Lord rules the least things of the earth, we must understand something of the nature of that rule, in order to understand even the most natural and corporeal truths; for only through such an understanding can we see from within,-somewhat beyond the first threshold.
     The problem is to reconcile the teaching and thought of the Lord's mercy with the evil which is on this earth, and with the hells which exist in the other. This is a legitimate problem, and the reconciling of the two can but lead to a better understanding of the nature of evil, and also of the Lord's mercy. To begin with, we would speak of the Lord's Mercy.
     The Lord is mercy itself, that is, infinite and Divine mercy. The problem is, not to question the efficacy and power of the Lord's mercy; this must be taken as the first premise; but it is rather to grasp with our finite minds how the Lord is merciful. The Lord's mercy is infinite and Divine, not human; let us not confuse the two. Man must not take his own idea of mercy, and multiply it a thousand times, and think of that multiple as the Lord's mercy. The Lord "is not a man, that He should repent." (I Samuel 15: 29.) The mercy that man feels is ever changing, different in different countries; this mercy is natural, and interiorly within it, until the man is regenerating, there is not good, but evil. This surely cannot be predicated of the Lord.
     No, let us go to the Lord's Revelation, and there learn from Him concerning His mercy and His love towards the whole human race; for then we may see it in its true light, and not from the obscure and fallacious which our natural minds induce. When the Lord washed the feet of His disciples, Peter, placing his own natural ideas of the Lord's office before the Lord's will, would deny Him, "Thou shalt never wash my feet." Let us beware of this attitude, which later led Peter to deny the Lord thrice before the cock crew, and let us remember the Lord's admonition in answer to him, "If I wash thee not, thou hast no part with me." (John 13: 8.)

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Unless we learn from the Lord's Revelation, we can never receive His love, and be conjoined to Him.
     The Lord rules all things from His love, through His wisdom, proceeding together into use. As He created all things, so by the same laws does He preserve all things in their state. (D. P. 2.) The Lord rules all things from His Divine love and mercy, but only through His Divine wisdom as a means; they are inseparable in the Lord. Thus the Lord cannot act from immediate mercy apart from His wisdom as a means, that is, apart from the laws of His Divine Providence. These laws of the Divine Providence are the Divine Love and the Divine Wisdom proceeding together as a one, and it is by these means that the Lord rules and governs both the heavens and the hells, and, through them, men on earth.
     The Divine Providence foresees and provides for evil, but this does not foresee as man does. Man foresees as something in the future, but to the Divine there is no future, as all things are in the present; it foresees as if in the present. In the present it provides for all things that may arise in the future. The laws of the Divine Providence are the laws of order, and Divine order is of such a nature that it not only provides for itself and its own continuance, but it further provides for all that may arise to act against it; every evil is as it were foreseen and counteracted. Likewise with man. By forming his love and affection according to the Lord's Word, man not only provides for his learning more and more, and progressing in this knowledge, but he also provides the means for conquering every evil lust which may arise to assail that love; and the more interiorly he enters into the love of Divine Truth, the more surely does he provide against the evils and falsities of the natural man. He who is in a great love for any spiritual truth is most keenly aware of all that tends to attack and do away with that truth. How much more then, does the Divine provide against evil.
     But let us note an example in the body. The soul governs all things in the body, from earliest infancy even to all eternity. To the soul there is no idea of space or time; yet it provides for future events and the accidents that may come to the body. The soul does not foresee and provide for any specific thing that may happen; yet it is so perfectly created according to the Divine order that it will provide for anything that may possibly arise.

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Specific evils come to the body in time, but the soul has as it were provided and foreseen them all from its beginning.
     Take another example. No man can foresee the future; yet he provides for that future in accordance as he lives under the laws of order in the present, so making himself a form of order. The Lord commands us to take no thought for the morrow, inasmuch as we are providing for the morrow by living according to order day by day. Or, again, if a man on the witness stand in court tells the truth in a frank manner, having nothing to conceal, he as it were foresees and provides for all of the questions that may be asked of him later. Actually he does not foresee; still, he provides and protects himself; for, putting himself under the external laws of order, he frees himself from all assaults of evil. It is the laws of order, even in externals, which see and provide for the future. And thus it is that the Divine order provides for all evils that may arise against it.
     The laws of order, the laws of Divine Providence, are a one-the Divine Wisdom proceeding from the Divine Love. But as they come to us, they are seen differently. The most general distinction is: the Laws of the Divine Providence and the Laws of Permission. When the Divine order is applied to the good, it is called the "Laws of Providence," but when this same order is applied to the evil, it takes on a different form, and is called the "Laws of Permission." Interiorly they are the same, but they appear differently, and take on a different external form, in accordance with the way in which they are applied, whether to the good or to the evil. "The Laws of Permission are also the Laws of the Divine Providence." "They are the same." (P. 234.) In a human idea they are separate, but as they proceed from the Divine, they are one and the same. Let us not confirm ourselves in the merely human and natural conception. Remember that even the highest good may be considered as a matter of permission from the Lord, inasmuch as that good is as nothing compared with the Infinite, for in this sense the Lord pities the highest angels, even as He pities the evil. (A. 587.)
     To illustrate the Laws of Providence and of Permission, we may again return to the example of the body. The soul, from the Divine order, creates and forms the body in its own image, so that everything is disposed most perfectly according to use to its own part, to form one complete and unified whole.

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This it does until evils arise to attack it, which must be conquered, that the body may continue to perform the uses of the soul. All before the advent of these evils may be said to be of the soul's providing, but the means now employed to conquer the evils and restore the peace of the body may be called "permissions." Actually the soul still causes the brain to be animated in the same manner, the heart and lungs thence to be moved, and the blood to be circulated in the body. All of this is the same as before, except that the blood, the ultimate of the soul in the body, in externals is put to a different use. The soul continually causes the blood to flow through our hands, renewing and rebuilding the tissues there, but if our hand becomes infected, which is evil attacking the body, then this same blood, flowing through in the same way, is put to a different use, namely, to restoring the tissues and carrying away the infection. This use of the blood is comparatively of the permission of the soul; the permission arising, not from the soul or even the blood, but from the use to which it is put under the disorderly conditions which have arisen from without.
Likewise with the Laws of Permission and of Providence. Interiorly they are the same, but they take a different appearance and a different aspect, since they are applied to different circumstances; and so, to men in the natural world, they are as it were distinguished and separate. Divine Providence is the application of the laws of the Divine order to the good; Divine Permission is the application of the laws of the Divine order to evil and disorderly conditions.
It is of the greatest importance that we understand this difference, and also this relationship of the Laws of Providence and the Laws of Permission, for by this we may understand how the Lord governs the heavens and the hells, and thence also good and evil men on earth. The laws by which the Lord governs the heavens may be called the Laws of Providence, and those by which He governs the hells may be called the Laws of Permission. Interiorly they are the same one and indivisible Law of Order, but they appear altogether different to the angels and to the devils, according to the way in which they are received. To the angels there appear no laws, since their minds are formed according to the Divine Truth, and to live according to the Divine order is their inmost delight.

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But to the devils, the Divine order appears as fixed and unyielding rules and regulations, since their minds are formed against those laws, and their inmost delight is to transgress the Divine order. The devils are permitted to live an orderly external life, and to perform certain low uses, so that they may have their delight from those uses, and may not destroy themselves. But it is not said of the angels that they are "permitted" to perform uses, but that it is of Providence, since the performance of uses is their chief delight. An example of this may be seen on earth. There is a law against stealing, both with the good and with the evil; yet the good are not aware of such a law, since their delight is not to take from their neighbor, but to give to him; but the evil are constantly aware of the law, since it prohibits them from the freedom of their interior delight.
This difference in government in heaven and hell is explained thus in A. C. 2447: "All order is from the Lord, by which He rules all and single things, but with multiple difference, namely, from Will, from Good Pleasure, from Leave, and from Permission. The things which are from Will and Good Pleasure are from the laws of order as to Good; also many things which are from Leave, and also some from Permission. But when man separates himself from Good, then he casts himself into the laws of order which are of Truth separate from Good, which are such that they damn, for all Truth damns man and casts him into hell. But the Lord, from Good, that is, from Mercy, saves, and raises up into heaven. Thence it is evident that it is man himself who damns himself."
The laws of order are the Divine Good and Divine Truth, which are one in the Lord, but are perceived as diverse as they come to men. The angels of heaven fully receive these laws in their inmost delight, since they are in truth from good; but the devils do not fully receive these laws, inasmuch as they have separated themselves from the Divine Good by their evil thoughts and delights. Nevertheless the Lord, in His mercy, does not permit the evil to separate themselves altogether from Him, for that would be total destruction; He permits them to separate themselves from His mercy, that is, to attribute all things to themselves rather than to the Divine, but they can never separate themselves from the government of the Lord's Divine Truth. Since they have separated themselves from the Lord's love and mercy, it is then said that they come under the laws of order as to Truth as it were separate from Good.

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That is, they have to live the same external orderly life as the angels of heaven; but, because this life is separated from and rejects the Lords mercy, that mercy does not inflow into their minds with its delight, as it does with the angels of heaven.
One of the greatest stumblingblocks to men, and even to New Churchmen, in understanding the Lord's Divine mercy is the fact that the evil are said to remain evil to all eternity, and that if they do not change and reform in this world, they never can. In connection with such a question I would ask you to consider two points: 1st, Does not this thought arise from our ignorance of the nature of the Divine mercy, that is, our putting our own natural idea of mercy in place of the Lord's, learning from ourselves and the world rather than from what the Lord has revealed? And, 2nd, Does it not show that we have not altogether rid ourselves of false ideas concerning heaven and hell arising from the appearances of the Letter of the Word, thinking of them from space, rather than as being states of the mind?
We have already seen from the Heavenly Doctrine that the Lord's mercy is pure mercy, extended to all of the human race. This is not to be doubted. But further, that this mercy is not immediate or instantaneous, but only acts according to the Divine Wisdom as a means,-the Laws of the Divine Providence, the Laws of Order. Thus the Lord cannot save any from His immediate mercy, except those who live according to the Laws of Order. But some New Churchmen, in going to the Writings, have claimed that a few passages in the Diary and the early part of the Arcana teach that the hells are not eternal, and that the Lord can so amend the life and love of the evil through punishments that they can come into heaven. That the Writings, in all of the other works, universally teach in no uncertain terms that the hells are eternal with the individual devils I do not think has been brought into serious doubt. Surely, then, if the Writings continually teach the eternity of the hells, we cannot suppose that, at the beginning of them, they teach just the opposite; that Swedenborg, after a special preparation throughout his life in the search for truth, should first be introduced into the actual office of the instrument for the Lord's Revelation by learning falsity.

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     Let us examine these passages which are quoted against the eternity of the hells, doing so from the light of the Writings themselves, taking care that we go to the Writings to be instructed by the Lord, and not just to confirm our own preconceived natural ideas. The Writings, just as the Old and New Testaments, contain certain appearances of truth, and it is only as we study them, comparing many passages together, from a love of learning spiritual truth, that we can approach ever nearer to an understanding of the Divine Truth.
     Actually, when we study all of these passages, we find that they do not teach the non-eternity of the hells, but that they do throw a clearer light,-the light of actual experience and illustration,-on the nature of the Lord's mercy toward the good and toward the evil. These passages, for the most part, deal with the state of spirits in the world of spirits who are interiorly good, but who have contracted many evils in their life, and have unwittingly confirmed themselves in falsities, but who from their interior life of good can eventually be saved. Before they can come into a heavenly society, however, they must pass through many horrible punishments and vastations, and even temporarily into a state of hell itself, paying the "uttermost farthing," so that their evil nature in the external may be put off, and they may come into an external that is harmonious with their real state-the state of their interiors.
     Others of these passages do treat of those who are interiorly evil, but it is not said that they are elevated into heaven, only that they are released from their punishments, and are free. That is, they are released from their vastation (which as it were is a state of hell in particular) into the orderly sphere of hell in general, but this cannot be done until they are amended, that is, until, through the fear of the punishments of this state, they are forced to put off the indulgence of this evil, the actual doing of harm and evil to another, though this does not take away their interior delight of the evil.
     There is not space here to examine each passage particularly, but I can assure any of you who would do so that, from doing so in the light of the general teaching of the Heavenly Doctrine, you would receive a certain additional light in regard to the Lord's mercy toward the evil and the good. From the first class of passages we derive abundant illustration of the truth stated in the work on the Divine Providence, that, "ample means of amending his life is granted to every man after his death, if that be possible. . . .

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The Divine Providence makes it possible for everyone to be saved, and man is in the fault if he is not saved." And from the latter class of passages, how the Lord, from His mercy, induces a certain self- restraint on the evil, so that they may enjoy some of the benefits of the Divine order, and not destroy themselves.
The passages of this type are not confined to these early works, although there they are in greater abundance, for we read in the Apocalypse Explained, "When an unreformed or evil man undergoes punishments, as takes place in hell, he is kept in the punishments until it is perceived that of himself he does not will the evils; not until then is he set free." (E. 1164.) "Those in hell are held shut up in prison, and when they do evil, they are punished, which the Lord permits for the sake of emendation." (T. 459:15.) "If anyone does evil, he is miserably tortured, and this until the chief sees a sign of repentance with him, and then he is let out, and is commanded to do his work." (R. 153:10.) "Thus by adequate works they are led away from the delights of their will." (J. Post. 230.) These passages are interesting, in that, although they contain the same phraseology as the passages in the Diary and early Arcana, yet the very passages themselves teach very definitely concerning the eternity of the hells. They thus form a basis of interpretation which we must apply to the Diary.
In considering hell, let us remember and impress upon our minds that it is a matter of state, and that the situation or the place of the hells arises only from the state of mind of those who are there. Heaven and hell are both primarily states of the mind,-heaven a state of the reception and worship of the Lord, and hell a state of the rejection of the Lord and the worship of self. Heaven, in general, is composed of those in whom is this state of reception, and this reception it is that makes heaven; whereas hell is composed of those in whom is this state of rejection, and this rejection it is that makes the situation of hell. Indeed, man while on earth is actually in heaven or hell, for his mind is actually in the form of one or the other,-a state of reception or a state of rejection. Clearly, then, man can only be happy when consociated with men who are similar to himself, so that if hell is in a man, that is, if he is a hell in least form, he can only reach any degree of happiness when he is surrounded by others in whom hell is, thus in the general sphere of hell. Likewise with heaven.

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This state is actually the result of the form of the finest substances of the brain; that is, those finest substances are formed by the Lord in accordance with the thoughts and affections of the man. If these are directed towards the reception of the Lord, the finest substances are turned, as little cups, upward and inward to the Lord; but if man rejects the Lord, then these little cups are turned downward and outward, so that the Lord cannot inflow into them. As man forms his mind, a definite form is imposed upon the finest substances of his mind, and this form is the basis of his existence to all eternity. As long as man is in this world, they can be bent this way or that; but after man has left the realm of material things, he can no longer have any effect upon them; they are fixed forever in a certain definite mould, in the form of heaven or in the form of hell. Surely it would be against the thought of mercy and providence to think that they could be changed,-to think that man should go through all of the suffering and misfortunes that the evil go through on earth, and then still more in the other life, through punishment and vastations if all men were to be eventually saved and become happy in heaven. If these finest substances could be changed, apart from man s own volition, would it not be more merciful for the Lord to create all men directly angels of heaven, and do away with human sufferings?
It is said that evil spirits can be amended. So let us now see what is meant by that, since it does not mean that they can be raised from their infernal state of mind to a heavenly state. We have here two views of hell: one, as a place of torment and punishment, exceeding in intensity even what has been held by the false doctrines of the Christian Church; and the other, as a place of order and use, though the order is slovenly, and the uses vile. The first is viewing hell from the internal state of the devils there, and the second is viewing it from the external state which is imposed upon them from without. The state of punishment is a temporary state, even though it may occasionally recur to all eternity. Whenever an evil spirit attempts to do evil to another, that same evil inevitably slips back upon himself; and thus arises the state of punishment. This is the law of retaliation which was given to the Jews, and which rules in hell, as opposed to the Golden Rule which was given to the Christian Church, and which rules in heaven.

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The punishments do not arise from the Lord, but from the evil itself, since the spirit doing the evil removes himself from the protection of the Divine order. The Lord does not cause the punishment, and yet He is inmostly present with the one punished, through the angels, and He bends that punishment to good, to the emendation of that spirit, so that he may once again return from doing evil to the protection of the laws of order. No punishment would be allowed from the Lord's mercy unless there were this end of good, that is, unless the evil one were thereby amended, so as to be among those who are in external order.
But the order to which a spirit is brought back through these punishments, and the emendation which is accomplished, is not the order of heaven, but the orderly sphere of hell,-that sphere which forms the second view of hell. According to this view, hell is formed into societies, corresponding to the societies of heaven by opposites, and in exact imitation thereof. In these societies the evil live peacefully together in cities and villages, which might appear very similar to a city or village on earth. To the eyes of the evil, their houses are stately and beautiful, and the companions with whom they associate are men of as becoming and decorous appearance as themselves. This is hell as seen by the devils; for their eyes are formed to see in darkness rather than in light; their understanding is formed according to the obscurity of falsities, rather than in the light of truth. But when the hells are regarded from their interior state, when seen by the angels of heaven, then, in place of the orderly city, there are stagnant pools and swamps, broken down hovels and ruins; and the devils themselves are seen, not as men, but as various animals to which their evil lusts correspond. But, of the Lord's mercy, all this is not seen by the devils, and so they can live together in external order, enjoying the delights and rewards that flow from order, as it were apart from their evil wills.
The hells are said to consist of workhouses of many and varying kinds. (R. 153.) In these workhouses a state of order is enforced by a governor, who allots to each the duties that he must perform. As the evil spirit performs these duties, food, clothing, and shelter are given him. But if the evil spirits do not do their work, they are punished, and no food is given them, until, through the fear of the punishment, they are brought back to a state of order and use.

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This punishment is also brought on when they inflict evils on their companions. After they have done their allotted tasks, they are allowed to walk about, to talk together, and to enjoy the external amenities of life, but this only in proportion as they have done their work well. To each man, also, it is allowed to take a woman to himself, and thus to live in the external semblance of conjugial love.
When we look at a prison, do we not see the same scene? Externally everything is orderly, but if we could look into the minds of the inmates there, what horrible monstrosities we would see! Those there, being interiorly in evil loves, would no longer appear to us as men, but as wild beasts. The same is true of evil men who lead an orderly external life. Internally they think only of themselves and of those that favor them, but externally they perform their daily duties just as other men, and refrain from showing to others their real life and love. The use which they perform is not their delight, as with good men and with the angels of heaven, but it is simply a means of promoting their own welfare.
As to the work that the devils do, we can have only the most general idea. The use that is performed in the other world (as well as by the mind of man while still on earth) is according to the love; indeed, it is the love in act. From this we can clearly see how the angels can perform good uses. But the love of the devils is evil. So how can they perform good uses? Note in this connection that it is not generally said that the devils perform uses, but that they do certain works or certain tasks. Actually they cannot perform good uses, but they perform certain relatively external tasks which the Lord turns to good, apart from the devil himself. From the example of the body we can see something of this. All of the active uses of the body correspond to the angelic uses; and the excretions of the various parts of the body, which are turned into a use to the body by the soul, correspond to the tasks of the devils which the Lord turns into good. Evil spirits who belong to the province of the spleen, the liver, and the pancreas, for instance, which commingle impure with pure things (as is done to the blood in these organs), perform the use of tempting and castigating good spirits, just as the blood is more and more purified in these organs. Thus the tasks of the devils, in themselves evil, are turned into good by the Lord.

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And, in this connection, remember that excretions are necessary in every organ of the body, even in the glands of the brain, and from this we can somewhat picture how it is that hell is in a human form like that of heaven, and each society of hell is exactly opposite to a certain society of heaven.
     It was said in the beginning of this paper that the Lord rules heaven and hell, and men from these; that is, the minds of men on earth are either in heaven or in hell, and they are there ruled by the Lord. But there is an important difference to note, in regard to the way in which the Lord rules evil men and the way in which He rules evil spirits. As long as man is still on earth, his mind is not irrevocably fixed; he, otherwise than the devils, is constantly held in a state in which he may be reformed and be gradually led from infernal societies into heavenly societies. This is the only difference between the way the Lord leads the evil on earth and the evil in the other life; but this difference involves the reason why evils are permitted with men on earth. Men are born into evils, which must be met and conquered before a man can become associated with the societies of heaven. But this evil does not always appear, and for this reason, we are told, evils are permitted with men on earth, and turned into use, namely, that the evils into which we are born may become evident to us, and may thence he conquered. This is why the Lord permits wars, calamities, and misfortunes to befall us, He being ever present, longing to turn these natural misfortunes into spiritual and eternal blessings for us.
     When we allow our minds to rebel, or even to question, the dispensations of Providence on earth, is it not an indication that we allow our minds to dwell upon temporal things, and not upon the eternal? Does it not show that we, in our natural state, have set our thoughts on natural riches and blessings, rather than on spiritual riches? These are questions that come to the minds of all of us. But the man of the Lord's New Church must realize that these doubts come from his natural proprium, and he must put them to the side, concentrating his thoughts and affections upon the spiritual blessings which the Lord has freely bestowed upon him.
     Practically, man cannot at the time see the spiritual blessings which are bestowed upon him through natural misfortunes. Man cannot see Providence in the future, or in its working, but only in the back.

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Nevertheless, acting according to a conscience formed from the truths of his religion, he prepares himself to receive all of the spiritual riches which the Lord bestows upon him. Man should always remember and keep in mind that, even in the most trying times, whether spiritual or natural, the Lord is inmostly present with him, and only permits the misfortune for the sake of some spiritual good. This is the reason, in the Divine Providence, why so many evils are permitted on earth, and put to use, that we, by actual experience, may learn the truth of the words in the Psalm, "It is better to trust in the Lord than to put confidence in man." (Ps. 118: 8.)
We have dwelt upon the laws of Providence in general, not taking them singly; but in conclusion, I would like to consider the first law of the Divine Providence, upon which all of the others depend: "That man should act in freedom according to reason." On man's being in this state depends his ability to put away evils as sins in the external man, so that the Lord may put away the evil in the internal, and at the same time in the external. That he may be in freedom, man is not compelled by external means to think and will, but should compel himself. For this same reason, man should be led and taught by the Lord through the Word, in all appearance as if from himself. And finally, for the preservation of man's freedom and liberty, the operation of the Divine Providence is not perceived or sensed by man. Thus all of the laws of Providence, in general and in particular, have to do with the preservation of man's freedom and rationality.
The Lords end of pure love and of pure mercy in creating man was that He might give to others outside of Himself, that He might be one with them and make them happy from Himself. This end He continually provides through His Wisdom,-through the Laws of Providence,-by always preserving man's freedom and rationality, even when man of himself would destroy it. The Lord has created man with so strong an appearance of thinking and acting from himself that he actually has to be taught that every least thing of his life comes from God. Man is then free to deny this. But whether he receive or whether he deny, the Lord provides the greatest happiness to each one that he can receive, be it as an angel in heaven or as a devil in hell. Truly has the Lord said, "Not as the world giveth, give I unto you." (John 14: 27.)

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CONTINUING JUDGMENTS 1947

CONTINUING JUDGMENTS Editor 1947

NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.

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

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     At the beginning of the Christian Church the Lord foretold what would be its spiritual state at its end, which came in the eighteenth century. This He did in the Gospels where He predicted His Second Coming, and more particularly in the Apocalypse, in which John recorded the prophecies he had received orally from the Lord and in representative vision in the spiritual world. "In the Apocalypse," we read, "it does not treat of the successive states of the Church, still less of the successive states of kingdoms, but from beginning to end it treats of the last state of the Church, and then of the Last Judgment, and after this of the New Church, which is the New Jerusalem." (A. R. 2.)
     During the rise of the Christian Church in the early centuries, and in the course of its long decline thereafter, vast numbers from the Christian world entered the spiritual world and were congregated in societies according to their states.-the good into societies that were eventually to constitute a Christian Heaven, the evil into societies that would form the opposite hell. But there were many in mixed states,-the simple good in the Lower Earth, evil hypocrites in false heavens on high. It was especially upon these mixed multitudes that the Last Judgment was performed, when the simple were elevated and the hypocrites cast down.

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     As the time of consummation and judgment drew nigh, Swedenborg was given to see the terrible conditions in the world of spirits which made evident that the judgment was at hand, as he records in the Arcana Coelestia: "That the Last Judgment is at hand, cannot be as evident on earth and within the church as it is in the other life. At this day the world of spirits is full of evil genii and evil spirits, and so also is the interior sphere of that world, where those are who have been interiorly evil as to intentions and ends. This in like manner is so filled up that I have marveled that there could ever be so great a multitude. . . From this it may be manifestly evident in the other life that the last time is at hand." (A. C. 2121.)
     Swedenborg was an eye witness of the Last Judgment itself throughout the year 1757 (L. J. 45), and of the post-judgment conditions of the following fifteen years, or until 1772, when he departed this life. "I daily see spirits and angels, from ten to twenty thousand, descending and ascending, and being set in order." (Documents, II, p. 261. February, 1767.)
     But the New Church on earth can be established, and replace the old, only by degrees as evils and falsities in the minds of the men of the New Church are removed by repentance, and as goods are received from the Lord in the life of regeneration. Meanwhile, vast numbers are entering the world of spirits, as they were before the judgment, the good being prepared there for heaven, the evil for hell, while many in mixed states tarry for a time, some in the Lower Earth, others in hypocritical heavens,-a condition calling for lesser and repeated judgments.
     Periodic wars on earth, brought on by aggressors who seek to build a pseudo-heaven of world dominion are undoubtedly signs in the world of such lesser judgments in the other life. For these repeated judgments are now necessary, that the former accumulations over long ages may be prevented, and that the world of spirits may be kept clear as a way of heavenly influx to those on earth who can receive it. And so we are told that at this day false heavens in the other world are not permitted to last beyond twenty years. (A. R. 866.)

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     Graphic pictures of other-world phenomena are now furnished in abundance to illustrate and confirm the revelation of the internal sense of the Apocalypse, which not only discloses the spiritual states which caused the downfall of the former Church, but also the blessed states into which the New Church is to come, as it is delivered from evils of life and falsities of doctrine, from the former perverted ideas of the Lord, from the state of faith without charity, and introduced into the life of the New Jerusalem by the worship of the Lord in His Divine Human. And we may now have a mental picture of the actual occurrences in the spiritual world when the representative visions of John were fulfilled, and may thus enlarge our view of existing states and conditions among men and nations, aiding in the formation of a rational judgment. To this end it may not be amiss to recall this phase of the revealed meaning of the Apocalypse.

     Frequent Judgments.-It is well known to readers of the Heavenly Doctrines that the "first heaven and the first earth" which had passed away when John "saw a new heaven and a new earth" (Rev. 21: 1) refer to certain great societies of spirits who had entered the world of spirits during the Christian era, but who had not yet been judged to their eternal dwelling places. They had formed so-called "heavens" on the borders of the true heaven, and these were tolerated until the time of the Last Judgment in the year 1757, when they "passed away," that is, were broken up and dispersed when their occupants were finally judged and cast down when their evil interiors were disclosed in the light of the Divine Truth of the Second Coming of the Lord.
     Such temporary "heavens," we know, were also formed during the decline of the Most Ancient Church, being judged at the time of the Flood, and again during the decline of the Ancient Church, which was brought to judgment when the Lord came into the world. (L. J. 46, 67.) The phenomenon has thus been a recurrent one in the history of the race upon this earth, and the underlying causes have been revealed to us. In referring to such "heavens," New Churchmen most commonly use the term "imaginary heavens," although, so far as we are aware, it occurs but once in the Writings, while a number of other designations are more frequently employed, each of them being more or less descriptive of the character and state of the spirits who formed and inhabited such abodes. The various terms used are as follows:

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     1. First Heaven-Primum Coelum. (L. J. 66.)
     2. Prior or Former Heaven-Prius Coelum. (A. R. 865, 877.)
     3. Old Heaven-Vetus Coelum. (S. D. 5377, 5742, 5746, 5765.)
     4. Resemblance of Heaven-Instar Coeli. (L. J. 69, etc.)
     5. Quasi Heavens-Quasi coeli and tanquam coeli. (A. E. 702; C. J. 10; S. D. 5765.)
     6. Artificial Heavens-Artificiales Coeli. (T. C. R. 818; C. J. 57.)
     7. Factitious Heavens-Factitii Coeli. (J. Post. 134.) Meaning made by art, and thus artificial.
     8. Imaginary Heavens-Imaginarii Coeli. (A. R. 865.)

     The last-named term, now so generally used in the New Church, occurs in the Apocalypse Revealed where it explains how "the heaven and earth fled away from Him who "sat upon the great white throne" (Rev. 20: 11), where we read:
     "This signifies a universal judgment made by the Lord upon all the prior heavens in which were those who were in civil and moral good and no spiritual good, and who thus simulated Christians in externals, but were devils in internals; which heavens, with their earth, were utterly dissipated, so that nothing of them appeared any more. . . . From the time when the Lord was in the world, when He executed a last judgment in Person, it was permitted that those who were in civil and moral good, although in no spiritual good, should remain longer than the rest in the world of spirits, which is midway between heaven and hell; and it was at length granted them to make fixed abodes (habitationes constantes) for themselves, and also, by the abuse of correspondences, and by fantasies, to form for themselves as-it-were heavens, which also they did form in great abundance. But when these had been multiplied to such an extent that they intercepted spiritual light and spiritual heat between the higher heavens and men on earth, the Lord then effected a last judgment, and dissipated those imaginary heavens." (A. R. 865.)
     This is the only passage we know in which the term "imaginary heavens" occurs, and it also indicates the character of the spirits who formed and occupied such "heavens." We may here note other descriptions:

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     "By the 'first heaven' is not meant the heaven that was from those who had become angels, from the first creation of the world even to this time, for that heaven is constant and permanent to eternity. But by the 'first heaven' is meant that which was composed of others than those who had become angels, and for the most part of those who could not become angels. It is called 'heaven' because they who were in it dwelt on high, associated together on rocks and mountains, in similar delights as to natural things, but in no spiritual delights. For most who enter the spiritual world from the earth believe that they are in heaven when they are on high, and that they are in heavenly joy when they are in delights like those in which they had been in the world." (L. J. 66.)
     "The 'former heaven' consisted of those who were in external worship without internal, and who therefore lived an external moral life, although they were merely natural, and not spiritual." (A. E. 391.)
     "They lived a moral and seemingly spiritual life in externals, from custom and habit in the world, but were interiorly conjoined with hell." (A. E. 702:3.)
     "The 'first heaven' consisted of Christians, Mohammedans and Gentiles who had lived in a holy external in the world, but in no holy internal." (L. J. 67, 69.)
     "All those who had gathered together beneath heaven, and in various places had formed for themselves as-it-were heavens, which also they called 'heavens,' were conjoined with the angels of the ultimate heaven, but only as to externals, and not as to internals." (C. L. J. 10.)

     From these brief descriptions we may see why the term "imaginary heavens" was employed to designate those outer images of the genuine heaven, their inhabitants, for the most part, being hypocrites who simulated the Christian life. Like "wolves in sheep's clothing," they could "deceive even the elect" of the ultimate or lowest heaven itself. They imagined themselves to be in heaven, but it was rather by the fantasy of perverted imagination that they had reared their pseudo-heavenly abodes on high. This they did from selfish, evil loves. They were internally devils, conjoined with the hells, and not with the true and genuine heaven, except outwardly.

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It is doubtless this contrast of the spurious and fantastic with the true and genuine that New Churchmen have found in the expression "imaginary heavens," and which has led to its adoption and common use in the Church as the most convenient general term, although it occurs but once in the Writings.
     We should note, however, that the term has other applications than the one we have given, where it refers specifically to those giant formations in the world of spirits which were tolerated during the decline of the three great Churches of the past-the Most Ancient, the Ancient, and the Christian Churches. But we are assured in the Heavenly Doctrine that such accumulations in the world of spirits will never again be permitted, because the New Church will be progressively established, and will not undergo consummation. (Coronis 24.) That intermediate world is kept clear of obstructions by frequent judgments of individuals and groups. "Some tarry there for only a month or a year, some for ten years, and even to thirty years. Those to whom it was granted to make for themselves as-it-were heavens [were tolerated] for some centuries, but at this day not beyond twenty years." (A. R. 866.) On a smaller scale, therefore, groups of spirits may still form "imaginary heavens."
     A man in the world commonly forms some conception of the heaven to which he aspires, picturing in imagination the supreme good, the highest delight, in which he thinks he would like to live forever. With the natural man, it is a place of external delights; but with the spiritual man it is primarily a state of internal delight, to which he knows all corresponding externals are added in heaven. And it is of Divine order that everyone entering the spiritual world, whether he be good or evil, is allowed to try out and experience the kind of heaven he had imagined in the world.
     Good spirits, we are told, before they have been prepared for admission to heaven, "sometimes form heavens for themselves from the fantasy and imagination remaining with them from life in the world." (S. D. 438.) But experience disillusions them, and they find that the ideas of heavenly joy and eternal happiness which they had cherished in the world were those of an imaginary heaven. We are all familiar with the graphic account of the Christian spirits who experienced such disillusionments. (C. L. 2-10.)

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     Evil spirits also may indulge in the creation of false heavens. By fantasy and magical arts they imitate the externals of the true heaven (S. D. 2558, 5640:2), making for themselves an image of heaven (simulacrum coeli) which may be called a fictitious heaven (from fingo-to feign, counterfeit, invent). (See A. C. 586, 1298:2.)
     These are forms of "imaginary heavens" which are now of continual occurrence with men in the world and with spirits after death. But their scope and duration in the spiritual world are limited by frequent judgments and dispersions, so that evil may not gain the ascendancy as it did in the past, impairing equilibrium and thus the spiritual freedom of the man of the Church.

     Sojourn in the World of Spirits.-In connection with the statement made in A. R. 866, quoted above, it is our understanding that "as-it-were heavens"-groups or societies formed of a number of spirits-are not now allowed to remain longer than twenty years, but that the individual may tarry for a longer period in the world of spirits, in some cases for thirty years. On this we read elsewhere: "In the world of spirits there is an immense number, because the first meeting of all who die is there, and there all are explored and prepared. There is no fixed term of their stay there. Some merely enter that world, being soon either taken up into heaven or cast down into hell; some remain there only for some weeks; some for many years, but not more than thirty." (H. H. 426.) Some Gentiles may be initiated in a single night, but most Christians with difficulty in thirty years. (A. C. 2595.) With some there may be an extension of the time of sojourn even to fifty years. (S. D. 5529, 5693, 5694.)
     While nearly all must undergo states of preparation for heaven or hell in the world of spirits, "there are some who do not undergo them, but immediately after death are either taken up into heaven or cast into hell. They who are immediately taken up into heaven are those who have been regenerated and thus prepared for heaven in the world. They who have been so regenerated and prepared that they need only to cast off natural defilements with the body are immediately conveyed to heaven by the angels. I have seen them taken up after the hour of death." (H. H. 491.)

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NOTES AND REVIEWS 1947

     A NEW BIBLIOGRAPHY.

     From THE NEW-CHURCH MESSENGER of March 15, 1946, we learn that the Rev. Leslie Marshall, Paterson, New Jersey, has compiled a Bibliography of New Church Writings which is still in manuscript, 176 pages, cross indexed. We read:
     "The compiler of this unpublished bibliography of the extensive literature produced within the New Church frequently receives requests or inquiries about books which cannot be identified by title, and often not even by name of author. It was to aid him in replying to such requests that he designed this little reference work. In it he lists all the writings pertaining to New Church teachings, meaning by that both the works of Swedenborg and the collateral literature. We say all, because we do not know of a single pamphlet or book that is not included. . . . In view of the extensive literature our Church has produced, it seems to us that a compilation of this sort can meet a real need. We regret that it has not yet been published, and hope that the institutions connected with our Church whose chief function is publication will in due course cooperate in issuing this bibliography." (Page 96.)
WRITINGS AT THE UNIVERSITIES 1947

WRITINGS AT THE UNIVERSITIES Editor 1947

Recently we mentioned that the teachings of Swedenborg are occasionally introduced in courses at the universities, an example of which was brought to our notice by Mr. Paul Hartley, of Newark, New Jersey. He had visited the Princeton Theological Seminary, and had been invited to attend the seminars conducted by Dr. Otto A. Piper, Th.D., D.D., Professor of New Testament Literature and Exegesis, whose courses include a treatment of New Testament Eschatology-the doctrine of the last or final things, as the end of the age, the second advent of Christ, judgement and the future state.

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And in connection with this subject, one of the books assigned to the students for collateral reading was the Apocalypse Revealed. A paper on this work was to be prepared by one student, and presented in class for discussion. (January issue, p. 44.)
     Mr. Hartley writes that he was present on March 7th when a resume of the paper by a Mr. Valenti was given by another student, and the subject discussed, giving him a fair idea of the reaction to the Apocalypse Revealed by the whole class in Eschatology. He states:
     "The following items were dwelt upon and briefly described: The idea of degrees according to which the whole created universe is arranged; the doctrine of uses, in special contrast to the old doctrine of justification by faith alone; influx through the structure of degrees; selfhood as the seat of evil and of self-centeredness; the doctrine of spheres; 'hemispheres,' by which they meant the dualism of love and wisdom, good and truth, heat and light, male and female; this dualism being further modified by triads, such as love-wisdom-use, celestial-spiritual-natural, end-cause-effect; then the doctrine of correspondence (though this was seen only in the interpretation of Scripture); finally, Love as supreme Reality.
     "Judging from the resume, the paper was admirably presented. There was a real and earnest effort to enter into the spirit of Swedenborgian 'ideology,'-a term used by the class and by Dr. Piper.
     "As was to be expected, there was some honest criticism. It was said that Swedenborg's God is 'impersonal,' in the sense that, as we read his writings, we fail to meet the personal warmth, the feeling of intimate and personal relationship with God. Another objection was that, in interpreting Scripture, Swedenborg assigns to a symbol, now this meaning, now that meaning, according to what he wants to find; often he even 'twists' meanings!
     "Professor Piper then introduced me as a Swedenborgian student, and invited me to address the meeting, affording me the unique opportunity of addressing a body of theological students at such a famous and progressive institution of learning.
     "I spoke with appreciation of the resume presented, and took some pains to elucidate some points further,-on influx, selfhood (which I identified with 'proprium,' and of which I indicated some of the main aspects); and of Love, saying that this supreme Reality is generally clothed in Appearances.

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Speaking of the criticism offered, I pointed out that, although the language of the Writings does seem impersonal, the stress is upon life in accordance with principles, which life will then bring us into warm, intimate contact with God; but that He is present with us even as we are, by virtue of His Spirit, the Comforter of John's Gospel.
     "And in regard to the charge that Swedenborg twists the meanings of Scripture symbols, I cited the Apocalypse Explained and Index Biblicus, where he takes great pains to scrutinize the essential meaning of the symbols as found throughout the Scriptures; that there is a basic meaning of a symbol which is subject to variation according to the context. Some symbols have a positive meaning and also an opposite meaning. Therefore I insisted that Swedenborg was right in assigning to certain symbols, now a positive meaning, and again the very opposite; almost anything is subject to abuse, and this fact accounts for the apparent diversity.
     "As to the teaching that Love is the supreme Reality, in contrast with the fact of Appearances, I cited as an example the apparent rising and setting of the sun. As a direct example, I referred to the 'millennium' passage in Revelation 20: 4 (A. R. 842), where Swedenborg appears to 'twist' the plain meaning; but when related texts were cited, such as that in the Psalm about the thousand years being as one day, I could feel that the day was won for Swedenborg.
     "My address was very well received, the students listening attentively, and several took notes while I was speaking. Following my talk, Professor Piper, speaking of the 'Visionary View,' emphasized the point that Reality is more than what appears to be; that it is transcendent, but is expressed by images. In Biblical Eschatology, he said, supra-natural meaning is expressed by rational symbols."

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Church News 1947

Church News Various 1947

     FORT WORTH, TEXAS.

     On March 2nd and 3rd the newly organized Fort Worth group had its first visit from a New Church Minister, the Rev. Harold Cranch, and we hope this will be one of the regular stops for him in the future. The week-end went by all too fast for us, but we managed to get in as many New Church doings as possible in two day's.
     Until a year ago, our society here was composed of Mr. and Mrs. Cyrus Doering and Mr. and Mrs. Sam White (Jean Doering). The Doering sons, Wayne and Lloyd, were elsewhere as touring members of the U. S. Armed Forces. Then, in February of 1946, the Robert Pollocks, formerly of Glenview, moved to Texas. Shortly after that, Lloyd Doering was transferred to Fort Worth and took up residence at home. Last Fall, to swell the ranks, appeared Louise Brickman Carlisle and her three children.
     In February of 1947, Mr. and Mrs. George Fuller (Elizabeth Pollock), ex-Glenviewites, decided that Fort Worth was a good place to settle down. Our number is now fourteen, including Master Elton Pollock, aged six months. We hope the coming years will add as many new members per year as this first year has.
     On Sunday morning, March 2nd, at 11.30 o'clock, we held a church service in the Cyrus Doering residence. Rev. Cranch's sermon touched on the uses of the Church to the isolated, and how the doctrines can be applied to everyday life, and thus be spread. To add to the sphere of the service, Mr. Cranch had a recording of the singing of an Office from the Liturgy by the congregation of the Immanuel Church, Glenview.
     On Sunday afternoon the Holy Supper was administered, and the baptism of Elton Pollock was performed. Both of the services were most inspiring, and, perhaps because of our isolation, we all felt the sphere of worship very strongly.
     In the evening, Mr. Cranch showed us a number of slides-some of his last trip, a series on the Seven Days of Creation, and a series on the Christmas Story. We had a "Sunday Supper" at the Bob Pollock home, and at that time discussed ways and means of organizing ourselves into a real New Church group and holding monthly meetings at the various homes.
     Monday afternoon we had a ladies' meeting, at which time the subject was "Prayer." In the evening we had a doctrinal class on the Christmas Story.
     We were all sorry to see Rev. Cranch leave our midst, but we were so grateful to have him stop here. It is the earnest and sincere desire of all of us here that this may be but the beginning of many, many visits of the visiting pastors.
     RAYE POLLOCK.

     LOS ANGELES, CALIF.

     It is my pleasure to send you for NEW CHURCH LIFE a report of the recent visit of the Rev. Harold Cranch to Los Angeles and vicinity.
     On Saturday, February 15, we met at the apartment of Mr. Joseph Powell for our first doctrinal class. Fourteen were present to hear an excellent presentation of the subject of the Creed by Mr. Cranch. Many who attended were meeting one another for the first time, and so the discussion was not too active.

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     On Sunday we had a gratifying number of twenty-two present for the service of worship held at the home of Mr. and Mrs. Royal S. Davis. The Holy Supper was administered at the close of the service, with eighteen communicants. In the early part of the service the sacrament of baptism was performed for Janet and Margaret Waldron, daughters of Mrs. Mary Evelyn Davis Waldron. Among those present was Mrs. Leona W. Hosford of Cleveland.
     After the service, luncheon was served, being capably prepared by the ladies under the guidance of Mrs. Davis. Mr. Cranch then showed us slides in color of the people he had visited last year on his tour of the Western States.
     Another doctrinal class was held at the Davis' home on Monday night, with fifteen in attendance. The subject of the class was the spiritual significance of the Christmas Story. It was an excellent presentation, unlike any we had heard on the subject before. The discussion following was more active than at the first doctrinal class.
     After the class we took up the matter of meeting more regularly to read and discuss sermons and doctrinal papers prepared by our clergy. Mr. Guy Alden was elected secretary to organize and record this activity, and to notify all members of proposed meetings.
     On Tuesday, Mr. Cranch undertook a journey eastward to call upon the members who had been unable to come to the meetings in Los Angeles. That day he visited the Riley L. Salmons family in East Highlands. Mrs. Salmons is the former Marjorie Lee, of Glenview, Illinois.
     On Wednesday he went to Riverside, where he visited Mr. and Mrs. Lawson Cooper, Mrs. Cornelius Unruh, and Miss Anne Unruh. At the Cooper home he officiated at the baptism of Mr. Lambeth Wilson, who had come to know the Writings through his own reading, without contact with the clergy.
     In Los Angeles, on Thursday evening, thirteen were present at the final doctrinal class of the visit, held in the home of Mr. and Mrs. Guy Alden. Many questions followed Mr. Cranch's presentation of the subject of "Prayer." These pastoral visits were heartily welcomed by the isolated people out here. A great determination to continue their usefulness has been born.
     On Friday, March 14, eleven of our members met at Mr. Powell's apartment to plan for our Easter Service and for monthly meetings.
     GUY ALDEN.

     DURBAN, NATAL.

     March 1, 1947.-Parents and friends of the pupils witnessed the Annual Closing and Prize-Giving of Kainon School on Friday, December 13th. After the Christmas holidays, the school resumed for the new term at the beginning of February, with an enrollment of seven pupils.
     On the evening of the first Saturday in December, one might have noticed an unusual amount of activity in the Church Hall, and on closer observation would have seen that another Bazaar was in progress. And the proceeds of over L90 reached a record.

     Christmas Season.-The first event which marked the approach of the Christmas observance was the Children's Christmas Tree Party in the Hall. After a variety of games had been played, the young ones enjoyed a good "tuck in." Then the highlight of the afternoon was reached with arrival of Father Christmas, who presented each child with a gift from the tree.
     Old and young together had an opportunity of enjoying an evening of carol singing at the home of Mrs. Schuurman on the Sunday before Christmas. And on Christmas Eve the school children, under the charge of Mrs. Sep Braby, decorated the church with evergreen collected by the young people a few days before. The church was really a picture for the services that followed.

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     The Children's Christmas Service on Christmas Eve was followed by the very impressive Tableaux, which consisted of the representation of five scenes from the Nativity Stories, prepared under the very able direction of Mr. John Elphick. Afterwards everyone admired the Representation of the Nativity arranged by Miss Jessie Attersoll.
     The climax of this festive season came with the full and impressive service conducted by the pastor on Christmas morning.
     On Sunday, December 30, Holy Communion was administered at the morning service. Also, a special New Year's Day service marked the commencement of the new year.
     The Sunday services conducted by the pastor during January were well attended, although this was the holiday month when many were away from home. During this period, however, all socials and classes, except the Young People's Classes, were discontinued. Now that the cooler weather is returning, we are settling down to the regular round of classes and other meetings.
     Soon after Christmas, the Rev. F. W. Elphick left for Ladybrand in the Orange Free State to conduct the funeral of the late Mr. E. J. Waters, who passed into the spiritual world on December 29th. While in Ladybrand, Mr. Elphick took the opportunity to call upon New Church friends in Bloemfontein. He is now in the Cape Province, visiting the General Church Missions there.

     Socials.-Following the Table Tennis Tournament in September, at which Mr. Scott Forfar was the winner of the Stanley Cup, another contest was held in December. This time Mr. Gordon Cockerell became the holder of the trophy, but only by a very narrow margin. At the same time, another cup, which had been presented by Mr. J. J. Forfar for the ladies, and known as the Forfar Cup, was won by Mrs. Jack Anderson (Joy Lowe).
     The first social evening for this year took place at the home of Mrs. Scott Forfar recently, and constituted a novelty in the form of a "variety concert." By this I mean community singing of popular songs, interspersed with special numbers rendered by Miss Jessie Attersoll, Mr. Garth Pemberton accompanied by his daughter Peggy, Mrs. Schuurman and Mr. Schuurman. A special feature which caused much amusement was a number entitled "The Tootling Twosome," with Mr. and Mrs. Rogers performing a duet on pipes. Later we had to sharpen our wits for the Spelling Bee, and were then thoroughly "quizzed" by the pastor on our knowledge of local affairs, church history, and the life of Swedenborg.
     VIDA ELPHICK.

     GLENVIEW, ILLINOIS.

     Bishop Acton's Visit.-Coming to Glenview on February 7th as the guest speaker at a delayed Swedenborg's Birthday Banquet, the event was one that will long be remembered by the 165 members and friends who were present. His subject was "The Theology of Swedenborg the Philosopher," as shown in his philosophical writings before his intromission into the spiritual world. The address emphasized Swedenborg's belief, received from his father, Bishop Swedberg, that faith alone is worse than no faith, that God is one, and that the Word is the source of truth. Philosophy is the handmaid of religion; and the knowledges which men call science, and the reasonings of philosophy, if used for the glory of God and confirmed by His Word, can be the very ladder by which men may approach nearer to Him. Since God does things through means, a study of these means will reveal Him. By the same token, the study of Swedenborg's philosophy will lead to a deeper understanding of the Writings; for it was the means of Swedenborg's preparation.
     As usual, Bishop Acton gave generously of his time. On Saturday evening he spoke to 125 people on the subject, "The Writings are the Word."

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He quoted many passages from the Writings, and from Swedenborg's own observations, to demonstrate the truth of this statement.

     A Wedding.-On Saturday, February 1st, the marriage of Mr. John Tafel Synnestvedt and Miss Edith Marion Day was solemnized in our church, the Rev. Elmo C. Acton officiating. We know that the bride looked lovely, and we are told that she wore a white satin bodice gown with train and veil. She was attended by Miss Beth Anne Synnestvedt as maid of honor, and the bridesmaids were the Misses Helga Synnestvedt and Anne Regelman. The groom's brother, Sigfried, was best man. The happy occasion was made doubly happy by the presence of the entire Arthur Synnestvedt family, who had come from Bryn Athyn for the event.

     The P. S. C., which stands for the Park Social Club, is swinging into action. An ambitious program is planned, one that will cater to the diversified interests of all ages. This program was ushered in by a St. Patrick's Day dance when, for the first time in years, an orchestra was on hand and added greatly to the enjoyment of the evening. The attendance was somewhat disappointing to those in charge, but there is no doubt that the ores-ion was a success, and that the efforts of the P. S. C. will add greatly to the social life of the society.

     Education.-Four times a year the whole society is invited to meet with the Faculty of our Day School to discuss, not only problems of passing interest, but also subjects that bear upon the use of education in general. Mr. Acton, in arranging these meetings, must be gratified by the attendance and the interest shown. Slips of paper are handed around for written questions, and these in turn stimulate oral ones.
     At a recent meeting of this kind the Rev. Ormond Odhner delivered an address on the subject of "New Church Education and the Human Will." He stressed the importance of developing an affection for the Word, care being taken not to invalidate the appearances of truth therein with little children. He spoke of the importance of environment and of established customs, and of the need that all knowledges be inculcated by means of affection.

     The School Orchestra, under the direction of Mr. Jesse Stevens, gave a concert on Sunday afternoon, March 30th. Instrumental solos, together with solo and group dances, intermingled with orchestra numbers, composed the program. An Egyptian ballet was danced by the girls of the 7th, 8th and 9th grades, who not only danced gracefully, but had also designed and made their costumes. An Egyptian scenic background had been painted by the 4th and 7th grade children. Mrs. Hope Harvey's work in arranging the dances and training the girls was much appreciated.
     SYDNEY E. LEE.

     PITTSBURGH, PA.

     March has been a month of many and varied activities in the society. The first week-end, about fifteen of the local Sons of the Academy drove to Akron, Ohio, to attend an International Executive Meeting of that body. Our pastor, the Rev. Bjorn Boyesen, preached there on March 2d, and we had a lay service in the auditorium here. On March 8, the Pittsburgh Chapter of the Sons was favored with an address by Prof. Edward Allen, of Bryn Athyn.
     Our motion picture projector and screen have been in frequent use in the school and in the society. A series of scientific, anatomical and historical films was shown. These proved to be both instructive and entertaining to all.

     Minstrel Show.-The young people of the society (ages 15 to 30) gave a Minstrel Show on Friday evening, March 21st.

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Gideon Alden was manager and also "Mr. Interlocutor," The cast of four "end men": George Brown, Jack Frazee, Roger Smith and Phyllis Schoenberger. The chorus: Jane and Johnny Alden, Doris Bellinger, Rita and Barry Smith, Lucy Jane Lindsay, Patty Coffin, Beegie Horigan, Dick Bostock, Gwee and Ruth Brown, Flora Thomas, Hugh Gyllenhaal, and Bud and Bob Schoenberger. The accompanist was Gena Thomas.
     The show opened with a song by the entire cast, "Alabama Barbeque." Between jokes by the end men, there were seven acts and a selection by the quartet, Flora Thomas, George Brown, Jack Frazee and Johnny Alden. Bob Schoenberger did some boogie woogie on the piano; Johnny and his mellow guitar; Lucy Jane Lindsay in a tap dance; Gid Alden and his specialty, "I Heard Three Birds"; Phyllis Schoenberger and Roger Smith in a song and dance to "Darktown Strutters Ball"; and finally, Hugh Gyllenhaal, Bud and Bob Schoenberger, complete with mops on heads, impersonating the Andrews Sisters. The curtain dropped on "Bye Bye Blues," sung by the entire cast. After the show everyone was invited to stay for dancing and refreshments. This was a most enjoyable evening and showed that there is a great deal of talent in our midst.

     Representatives of the Pittsburgh District of the General Church met here on March 22 to plan for the Pittsburgh District Assembly next fall, this being in accordance with the plan suggested by Bishop de Charms when he visited here last year. The Rev. Norman Reuter, of Barberton, Ohio, was one of the guests at this meeting. He addressed the Children's Service on Sunday, and preached a fine pre-Easter sermon at the regular service of worship.
     Palm Sunday was a cold but beautiful day, with a promise of spring in the air. The service was well attended, and the sermon was in preparation for Easter and for the quarterly administration of the Holy Supper, to be held on Good Friday evening.
     Sunday afternoon featured a "Welcome to Pittsburgh Shower" for the James Price Coffin family, who are finally in their home on North Linden Avenue. We are happy that they are all together again, and that they are getting settled.
     The Day' School is adjourned for spring recess, and will open again on Monday, April 14th.
     ELIZABETH R. DOERING.

     SOUTH AFRICAN MISSION.

     Since my return to South Africa at the end of October, and after a memorable trip overseas, events have proved to be both "expected" and "unexpected." The expected,-interviews, correspondence awaiting attention, ledgers to balance, and preparation for the Native Ministers' Meetings, to be held in Durban at Easter,-these have kept me well occupied. The unexpected has brought visits to the Orange Free State and the Cape Province,
     As noted in the March issue of NEW CHURCH LIFE, my wife and I were hurriedly called to visit Ladybrand by the sudden passing of Mr. Edward J. Waters. This brought contact with old acquaintances also three visits to "Alpha" after an interval of seven years, the last being in March, 1940. Today, with "apple and peach tree fruited deep," the farm at "Alpha" is indeed a beautiful garden, born from the bare South African veldt of twenty-five years ago. But the Mission there is now in other bands than ours, and is making its own pace,
     These visits, however, brought interesting conversations with the Rev. Twentyman Mofokeng, We touched on "Doctrine," which led to the subjects of "Freedom," "Order," "Government," and the genius of the Native people in relation to overseas control. We could not come to any definite, practical conclusion, but the conversation indicated the unsolved problems connected with the establishment of the New Church among Bantu people, and how much easier it would be for them if "organizations" of the New Church would show one face in such establishment.

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     Cape Province-Soon after this visit to the Orange Free State, a request came from one of our ex-pupils of the late Alpha School, who is now living at Fort Hare, Alice, Cape Province. This was Mr. Gladstone Letele, M.A., who wished to have his son baptized. Fort Hare being the University center for the Native African people, and Mr. Letele offering to pay the railway expenses, it was thought worth-while to make the journey of 800 miles, or forty-eight hours from Durban by train. The trip also included a visit to our center at Sterkstroom on the way back.
     On Sunday afternoon, February 16, therefore, a New Church Baptism Service was held in the Assembly Hall (non-denominational) of the Native South African College at Fort Hare. About fifty persons attended, including European and Native Professors, members of the Staff, and the Principal himself, Dr. Kerr. In such an environment, little "Thabo" (Sesuto for "Happiness") received our Sacrament of Baptism. After the ceremony, a number of the friends, with Dr. Kerr, met at the Letele home for afternoon tea. No questions were asked concerning our Faith, but it seems that the ceremony made an Impression, and I left some of the Writings with Mr. Letele for distribution to inquirers.
     It will be interesting to note here that Mr. Gladstone Letele has accepted a two-year appointment at the Oriental and African Studies section of the London University. He sails on the "Winchester Castle" for Southampton on March 19th. We hope that an opportunity will be given him to address the members of our societies in London and Colchester on the subject of South Africa. He has taken with him letters of introduction to the Rev. Messrs. Martin Pryke and Alan Gill.
     While I was at Fort Hare I was shown around the extensive buildings, with their new laboratories-chemistry, physics, botany, medical-also the Library, supported by the Carnegie Foundation. It seems that the Government doubles every private donation to the College, and thus modern equipment is being furnished for the advancement of higher education among the Natives.
     On my saying good-bye to the Principal, the following was a part of the conversation:
     Dr. Kerr: "I do not know about the New Jerusalemites, but I know the Presbyterians are all right. Whether we shall see buildings like these in the spiritual world, I do not know.
     F. W. E.: "If the Presbyterians carry out their doctrines in this life in conscience, they will be all right; and they will probably sec buildings in the other life. But I do not judge a Church by its members, but by its Doctrine."
     Dr. Kerr: (Turning to his Lady Secretary, a European): "That is rather a good idea!"
     Arthur Letele, brother of Gladstone, and also one of our old Alpha Day School boys, is now a Doctor of Medicine. He is an assistant at the Victory Hospital, Lovedale, and I was shown over this institution. Here is concentrated the treatment of the disease and sickness of the local Natives, with modern appliances for aiding recovery. One could enlarge upon this topic, but three words will be sufficient-ghastly, interesting, merciful.
     Leaving the town of Alice, I went by train to Sterkstroom (twelve hours) and spent four days with the Rev. Johnson Kandisa, who is in charge of the group that was established here twenty-five years ago. With the vicissitudes of Native life, many leaving for other towns and districts, the present situation is not at all encouraging, as far as numbers are concerned.

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     After the service on Sunday afternoon, February 23, and at several subsequent meetings with the Mission Members' Committee, conditions were discussed, with the conclusion that the Minister should have three months' leave, and be in Durban with the Superintendent, after which be would return to supervise the work, both at Sterkstroom and at Queenstown, where another group is forming. One of our great troubles is that there are about seven sects in Sterkstroom Location, and many Natives are confused as to which is the right religion. Our own members are confirmed in their faith but they cannot "get it over" to others.
     From Sterkstroom I journeyed by night train to Bloemfontein, where I was the guest of Mr. and Mrs. Rademeyer. An Afrikander, Mr. Rademeyer has been a student of the Writings for about five years, and has been in touch with us at Durban. We had many long conversations, and he introduced me to Mr. and Mrs. Miller and Mr. Pettison, who are also readers of "Swedenborg." Mr. Wilfred Waters is also living in Bloemfontein, and I was able to introduce him to the Rademeyer family.
     Preparations for the Royal Visit were being made at Bloemfontein and at Alice. I spent a few days at Feuriesburg, where Mrs. Elphick had been staying since January, and from there we returned to Durban.
     At Feuriesburg we had a unique chance to see the King and Queen and the Princesses, as the Royal Train stopped at the station for twenty minutes, en route to Ladybrand and Basutoland. It was a very informal meeting, and while the King was busy talking to another group, we had a few words with the Queen and the Princesses!
     F. W. ELPHICK.
Durban, March 18, 1947.

     HURSTVILLE, AUSTRALIA.

     April 1, 1947.-During the month of January, following our summer recess, the society began the activities of the new season by assembling at a banquet on the last Sunday evening of the month to celebrate the anniversary of Swedenborg's birth. The Ladies' Guild was responsible for the repast while Mr. Ossian Heldon provided the intellectual food. By his paper Mr. Heldon led us to marvel, once again at the great learning and the great humility of the man who was the human instrument of the Lord's Second Coming. Mr. Tom Taylor, Jr., in an able manner, presided as toastmaster.
     Sunday morning services were resumed in February. Mr. Lindthman Heldon, our Leader, continues to choose very inspiring sermons for our benefit. Having a different "pastor" each Sunday has some advantages, making us feel more definitely linked up with the other societies of the General Church. Thought brings spiritual presence!
     Doctrinal classes were not resumed until the first week in March, and they are, in the main, following the schedule laid down by the Rev. Cairns Henderson before he left here.
     Sunday School meets before the Sunday morning service, and the children attend the first part of the service after their lessons.

     Social Events.-It seems a long way back to November of last year, but I must begin from there, so that no event will be omitted. Late in that month the Sons of the Academy held their annual banquet, and, as is the custom, the whole society was invited. As usual, there was a good attendance. There were good things to eat, and a thoughtful paper by Mr. Norman Heldon in which he discussed the disadvantages experienced by our children in not having a New Church elementary school education. He offered some suggestions as to how parents might offset the disadvantages, and gave us the slogan, "Educate or Die!"
     On November 24th, the Ladies' Guild held a Fair at the church hall. Planned more as a social afternoon than a selling event, nevertheless the sum of L10 was raised. This, added to the monthly contributions of the members, will make it possible to purchase new Liturgies for the society this year.

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The Guild also gave a Christmas party for the society on the first Friday in December. Mrs. Doris Stephenson handled the company expertly, a delectable supper was served, and some novel entertainment was provided.
     The new Social Committee made its debut with a Christmas party on December 23d. Among the decorations was a dainty Christmas tree hung with hand painted cards bearing a suitable lesson from the Writings; and there were packages of homemade candy for the guests. Al were seated at small tables for supper, and there was carol singing with much enthusiasm. We hope the neighbors enjoyed it as much as we did!
     The next party was a novelty card evening for St. Valentines Day; but it was the "Mad Hatter's" night in March that proved the jolliest affair so far. Prizes were offered for the "maddest" hats, and competition was keen, with lots of originality in design and material shown on the part of the contestants, causing much merriment. Mrs. Tom Taylor, Jr., and Mr. Alfred Kirsten were pronounced the winners. All the entertainment had some connection with Alice in Wonderland, and even the supper was served at a long table under a tree! We all took a peep back into our childhood days and felt the happier for it.

     Christmas.-The Tableaux, followed by the Christmas tree for the children, were organized by Mr. Ossian Heldon, who is to be congratulated upon a very successful program. The scenes were three: The Shepherds in the Field; The Shepherds at the Manger; and the Wise Men Offering Gifts. The Tableaux were very affecting, and, with the reading from the Word and the singing of the children's Christmas hymns, stirred the Christmas spirit within us and prepared us for the service next day. Later in the evening, when the tree and its gifts were displayed, a real Father Christmas arrived, to the delight of the children. Mr. Norman Heldon's numerous small relations were evidently too young to discern him in his disguise; for they, as well as the rest of the children, looked upon him with the greatest of awe!
     The Christmas Service on Sunday morning. December 22d, was well at- tended, and the theme seems ever new. A service for the children was held in the afternoon, and for this a Representation portraying the Shepherds in the Field had been prepared.

     A Newcomer.-A very welcome addition to our numbers arrived on December 10th when a son. Alan Richard, was born to Mr. and Mrs. Sydney Heldon (Elizabeth Walter). For the information of his mother's far distant friends we may say that he is really a bonny baby.
     M. MORA FLETCHER.

     CANADIAN NORTHWEST.

     The Rev. Karl R. Alden will again undertake a summer's tour of pastoral visits to members of the General Church in Northwest Canada.
     Leaving Bryn Athyn on June 19th, he will go to Toronto, and thence to places in Northern Ontario, Manitoba. Saskatchewan, Alberta and British Columbia, beginning his return journey on August 18th.

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ACADEMY OF THE NEW CHURCH 1947

ACADEMY OF THE NEW CHURCH ELDRIC S. KLEIN 1947

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ANNUAL COUNCIL MEETINGS 1947

ANNUAL COUNCIL MEETINGS Various 1947

NEW CHURCH LIFE

VOL. LXVII
JUNE, 1947
No. 6
     COUNCIL OF THE CLERGY.

     The Annual Meetings of the Council of the Clergy of the General Church of the New Jerusalem were held at Bryn Athyn, Penna., April 7-9, 1947, and were attended by the following seventeen members: Rt. Rev. George de Charms, presiding, Rt. Rev. Alfred Acton, Rt. Rev. Willard D. Pendleton: Rev. Messrs. A. Wynne Acton, Elmo C. Acton, Karl R. Alden, Bjorn A. H. Boyesen, W. B. Caldwell, Harold C. Cranch, C. E. Doering, F. E. Gyllenhaal, W. Cairns Henderson, Hugo Lj. Odhner, Martin Pryke, Morley D. Rich, William Whitehead, and Raymond C. Cranch.
     One session was held on Monday, April 7th, and there were morning and afternoon sessions on the 8th and 9th. The reports of the Secretary of the General Church, the Secretary of the Council of the Clergy, and the Editor of NEW CHURCH LIFE, were considered, as printed in the April, 1947, issue of that journal. One doctrinal paper, on "Man's Resurrection on the Third Day," was presented by the Rev. Hugo Lj. Odhner. The rest of the time at the five ordinary sessions was devoted to consideration of the following practical subjects: What Kind of Charity should exist among the General Bodies of the New Church? introduced by a short paper sent by the Rev. Erik Sandstrom and some remarks from the Bishop; a plan for establishing in England a school for the education of children between the ages of five and sixteen years, presented by the Rev. Martin Pryke; the time of the Educational Council meetings, introduced by the Rt. Rev. Willard D. Pendleton; and, possible modes of effecting pastoral changes, introduced by Bishop de Charms.

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     At the final session, the Rev. William Whitehead presented the following MEMORIAL RESOLUTION, which was adopted by a rising vote:

     Whereas our brother, Eldred Edward Iungerich, has been called into the spiritual world, We, the Council of the Clergy of the General Church of the New Jerusalem, do hereby record our affectionate remembrance of a gifted and loyal worker in several fields of the uses of our Church.
     Born in 1876, in Paris, France, his ancestry included, on his mother's side, Miers Fisher, one of the first four men to have embraced the Heavenly Doctrines as a result of their first public proclamation in America, by James Glen, in 1784. On his father's side he was of the third generation in the New Church.
     Graduating from our Theological School in 1909, he labored for many years, first in the higher schools of the Academy as professor of Theology and as administrative Dean of the College, and afterwards in the pastoral field, in this country and in Europe. On his return to the United States, in the early days of the war, he again took up educational duties in the Academy until a short time before his death.
     Besides producing four major scholarly works which will receive the attention of New Church scholars for many years to come, he enriched the journals of our Church by numerous articles on theology and philosophy.
     A man of intense intellectual activity and scholarly habits, he had a marked distaste for conventional and traditional paths of thought, although his individuality always expressed itself in terms of kindliness, fair play, and human consideration for others. But the all-absorbing theme of his life was his great love for the Writings of the New Church. To Eldred Edward Iungerich nothing else mattered but the more interior understanding of the Heavenly Doctrines.
     In memory of his great love for the meaning of Divine Truth, we respectfully and affectionately chronicle our gratitude for the life work of a gentleman, a scholar, and a disciple of the Lord's New Church.

     An open session of the Council was held on Thursday evening, April 10. Bishop de Charms presided, and the Rev. A. Wynne Acton delivered an address on "The Stream of Providence," which was discussed by a number of speakers.

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     W. CAIRNS HENDERSON
          Secretary, Council of the Clergy.

     EDUCATIONAL COUNCIL.

     After a lapse of two years, due to the General Assembly held last June, the Educational Council resumed its activities with four General Sessions and two Study Sessions. There was an almost complete attendance of the teachers of our schools in the United States and Canada.
     The First General Session, held on Thursday morning, April 10th, considered The Correlation of Religious Instruction in the General Church." The chairman, Bishop de Charms, opened the meeting by extending a greeting to those from other centers of the church. He then introduced the first speaker, the Rev. F. E. Gyllenhaal.
     Mr. Gyllenhaal then presented and explained to the meeting the curriculum for Religion in the elementary schools, together with samples of the material being used for the Extension Work in this field. Part of his presentation showed just how much had been accomplished in the Extension Work, and what remained to be done. Warmly praising the work of those who were responsible for it, he envisioned many future aspects and prospects for this endeavor. The new title for the religion lessons for isolated children is `General Church Religion Lessons." He pointed out that actually the work could never he finished, in the sense of having a permanent body of material, for this will need to be changed and adapted through the years. About 550 children are now receiving and participating in this material. Mr. Gyllenhaal also showed briefly how this material might also be used in the elementary schools, and expressed the wish that it might be so used for a year, in order to obtain experience, criticisms and suggestions.
     After a brief recess, the Rev. Harold Cranch, in charge of the artwork which accompanies the lessons, voiced his appreciation of this inspiring re-formation of the program, which will do much to unify the instruction throughout the Church.

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He then outlined the art-work constructed and intended for the various departments-large, simple pictures for the primary grades, smaller, more detailed pictures for the 3rd and 4th grades, construction projects for the 5th and 6th grades, and a relief map of the Holy Land for the senior group; the latter two not yet completed. Mr. Cranch voiced his belief that pictures give the best ultimate for children's reception of the stories of the Word, and went on to speak of the use of the Visual Education material in conjunction with the stories.
     The discussion which followed was largely congratulatory in nature, and contained such specific suggestions as: the need of emphasizing the distinctiveness of the New Church, even at the risk of advancing the children's state: the value of closer contact between those who send out and correct the lessons and the children themselves via questions and answers; and the use which might be made of the material by the elementary schools.
     The Second General Session took up the subject of The Teaching of Science in our Elementary Schools." And since this had been preceded by the two Special Sessions on the same subject, a brief account of the latter should be given here. These two Special Sessions were given over to the reading and discussion of several reports on the science work in the various grades and Elementary Schools, thus affording an opportunity for an exchange of views and methods between the teachers. Also, about two dozen simple scientific experiments were displayed; and the second Special Session closed with an offer of assistance to elementary school teachers in securing equipment for science experiments.
     At the beginning of the Second Session, therefore, the chairman Rt. Rev. Willard D. Pendleton, called upon Mr. Charles Cole to read a report of the two special sessions.
     The Rev. Bjorn A. H. Boyesen then delivered an address on the subject. In a carefully-worded preamble, he painstakingly pointed out that we cannot adopt and teach merely materialistic science in our schools, and that we cannot unthinkingly follow the growing trend to eliminate the humanities from our curriculum. He then proceeded to show the limitations of the humanities, which involve the study of man, and which present both good and evil. Contrasting this with the study of nature as the unwritten Word, and with the study of God in the Written Word, he drew the tentative conclusion that it might be well to teach more science from the New Church attitude in our elementary schools, perhaps even at the expense of other subjects, if necessary.

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The study of pure Divine Providence in the operations of nature, which is a theater truly representative of the Divine, is more important than is the study of the humanities, especially in the elementary school.
     After some discussion of science versus the humanities, it was brought out by the meeting that science essentially consists of two parts: (1) Observation; (2) Theory or Analysis. And it was generally felt that, while theory or analysis is impossible to the elementary school ages, natural science might be taught to children largely in its first field, which is observation-that is, teaching the children to observe nature.
     The Third General Session was devoted to a consideration of the projected new Children's Hymnal. Mr. Frank Bostock introduced the subject with some general remarks in regard to the necessity of making the words and music of the children's songs as distinctive of the New Church as possible. He also spoke of the necessity of judging these so far as possible apart from our own prejudices and affections of childhood. To point his remarks, he distributed copies of a trial booklet of some twenty mimeographed children's hymns, some new and some old. The meeting then had a refreshing interlude which was spent in singing some of these. Discussion brought out the vital need for an early publication of a new Hymnal, the importance of looking to distinctive forms of music and words in harmony with the New Church, the equal importance of not discarding old songs which are good, especially those for the very little children, many of which songs have primitive rhythms and melodies eminently suitable for innocent and unformed affections.
     The Fourth General Session was concerned with business, and was largely devoted to a discussion of possible ways and means of reorganizing the Educational Council. It was felt that a very satisfactory progress was made in this regard. Among other things, it was moved, seconded and carried, to hold the next Educational Council meetings in the last week of August, 1948.
     MORLEY D. RICH. Secretary.

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STREAM OF PROVIDENCE 1947

STREAM OF PROVIDENCE Rev. A. WYNNE ACTON 1947

     (At an Open Session of the Council of the Clergy, April 10. 1947.)

     "And I, if I be lifted up from the earth, will draw all men unto me." (John 12: 32.) These words are beautifully explained in the True Christian Religion: "There is actually a sphere proceeding continually from the Lord and filling the entire spiritual and natural worlds which raises all toward heaven. It is like a strong current in the ocean which unobservedly draws a vessel. All who believe in the Lord and live according to His precepts enter that sphere or current and are elevated; while those who do not believe are unwilling to enter, but withdraw themselves to the sides, and are there carried away by a current that sets toward hell." (T. C. R. 652.)
     Further, from the Arcana: "The Divine Truth which is from the Lord flows into the good with man, and by means of it draws the man to Himself; for the life which is from the Lord has a power of attracting, because it is from love, since all love has in it this power, inasmuch as it wills to be conjoined so as to be a one. When therefore a man is in good, and from good in truth, he is drawn by the Lord, and is conjoined with Him. . . . But when a man is not in good, thus not in truth from good, then, too, he is drawn by the Lord, but cannot be elevated, because evils and falsities thence turn themselves downward." (A. C. 8604.)
     We have here the very essence of the Divine Providence. The Divine Providence is an all-attractive force of the Divine Love seeking to draw all men to Himself; even those who continually repulse this love are carried, as by a current, away from worse evils to the most happy state of which they are capable.
     The comparison of Providence to a stream or to a current in the ocean is an apt one, for as the stream or current carries all unresistant things in its flow, so does the Lord, gently, silently, but surely draw to Himself all men who do not resist His leading. Therefore they who are in the stream of Providence are all the time carried along toward everything that is happy, whatever may be the appearance of the means; and those are in the stream of Providence who put their trust in the Divine, and attribute all things to Him.

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They are not in the stream of Providence who trust in themselves alone, and attribute all things to themselves. . . ." (A. C. 8478.)
     This strong attractive force, whereby the Lord leads men to Himself, is the subject of our paper. Inasmuch as it is a law of the Divine Providence that nothing of its operation should be perceived and sensated by man, it might seem presumptuous to attempt a definement of the scope of its operation, it is necessary, however, that we should know some of its general laws, for without this we cannot truly acknowledge it, nor can we be guided by it in our lives; for, as with everything else, the more we understand the nature of its operation, the more fully can we conform to its guidance. Let us not forget that, whatever our oral professions, we believe in the Divine Providence no further than we are guided by its laws in our lives.
     Let us first examine the ends and purposes of the Divine Providence. Its continuous effort is to accomplish the purpose of creation, that there may be a heaven from the human race. In its every effort it looks only to that purpose, which means that it looks only to what is spiritual and eternal; and although it descends to the lowest planes of nature, its only concern is with things of eternal value.
     It is the human spirit which is destined to be the angel of heaven, and this therefore is the focal point of the Divine Providence. Its effort is to draw that spirit to itself by re-creating it into a form which freely responds to the Divine or if it cannot accomplish this, because of man's refusal, in various secret ways it withdraws him from falling into worse evils. This is in accord with the teaching that "the man who permits himself to be led to heaven by the Lord is continually being prepared for his own place, and this is done by such an affection of good and truth as corresponds with it. . . . On the other hand, the man who does not permit himself to be led and assigned to heaven is prepared for his own place in hell; for man, from himself, continually looks to the lowest part of hell, but is continually being withdrawn by the Lord . . . according to his affection of evil and falsity." (D. P. 68, 69.) These truths are said to be the inmosts of the Divine Providence respecting heaven and respecting hell.
     Note particularly that the Lord's leading is by man's "affection of good and truth, or of evil and falsity."

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It is, in the first place, a leading of the inmost things of the man's spirit, of which we have no active awareness. It is an activity within the Divine and angelic states which have been impressed upon the soul and spirit of man re-ordering them, strengthening them, that they may become sufficiently active with the man to overcome his proprial loves. This must necessarily be done in secret, on a plane inwardly removed from man s consciousness, or he would continually strive against it' his proprial love would at every turn seek to destroy this enemy of itself. Therefore, this first operation of the Divine Providence which is also the most vital one, is entirely hidden from man.
     This is the immediate influx into the soul of man which creates there an eternal dwelling place of the Lord, and preserves with man the capability of entering into rationality and freedom. But this presence of the Lord within man can in no sense contribute to his regeneration until he in some measure responds to it. Since man is not capable of so responding of himself, the Lord has provided a written Word on earth whereby He can approach man from without. By learning truths therefrom, a new understanding can be built within man; and so far as evils are seen from this new understanding, and shunned, a new will can be created through which the Lord can lead man according to internal order.
     The angelic heaven, also, has its ultimate basis upon the Word on earth. As man receives its truths into his understanding, he comes into the sphere of the angelic societies correspondentially associated with those truths. Through this angelic association the Lord provides a second means of leading man. He provides a plane upon which man can, with his understanding, cooperate with the Lord,-a means whereby the angels can be present with man, according to man's own desire, and soften and finally overcome his perverted hereditary forms.
     Not that the angels lead men. This would be furthest from their thought, for they know that the Divine guidance is infinitely wise, and they are fearful lest in any way they might interfere with it. But the Lord is within the sphere of the angels, and by their means can be present with man on this lower plane, leading him according to his free response. This operation of the Divine Providence is also hidden from man. Man is aware of the truths which he takes into his mind, and of the degree in which he makes an effort to have those truths control his life, but he is not aware of the interior form of that truth with himself.

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     It is not the external form of truth which leads to man's regeneration, but the particular form which it takes in his mind. Think of the innumerable thoughts and ideas which we derive from the Word and from doctrine, and how they enter the mind in an unconnected and unrelated series. The operation of the Divine Providence reorders these truths to form a new understanding which is harmonious to itself, and which can be a womb for the formation of a new will. This re-ordering of the truths within us is the work of the Divine Providence, and we can have no awareness of the actual process itself. As the soul in the body divides and adapts material food to contribute sustenance to the body, so does the influx of the Lord form and adapt all our knowledges of truth, that they may contribute to the formation and growth of the spiritual man.
     We have discussed the laws of influx as applied to man's spirit. This influx is preeminently the Divine Providence. Beginning from the inmosts of the mind, there is a descent to the least thought and affection; there is nothing in the mind which is not regulated and controlled by the laws of Providence. It is important clearly to have in view this interior nature of the Divine operation, before proceeding further,-before we can have any right conception of its manifestations on a lower plane, remembering the statement of the Word that "the Divine Providence does not regard that which after a short time passes away, and has its end with man's life in the world, but regards that which remains to eternity, thus that which has no end." (N. 269.)
     Because in the world we have worldly matters as our chief concern, and pay little heed to things of eternal value, none of us finds this teaching concerning the Divine Providence easy to accept. Even in the New Church we continually want the Divine Providence to concern itself with our worldly affairs. When things turn out well for us, and when our own affairs and the affairs of the church reach their desired achievement, we are far more likely to acknowledge the hand of Providence than when we undergo adversities and continually meet disappointments. Yet Providence is equally operative in either case.

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     Providence indeed operates within the sphere of worldly affairs, not, however, to determine their outcome as we sometimes seem to suppose,-for this is left to man's freedom-but to draw man s regard away from them to heavenly things. The Lord is present within external things, seeking to make them the basis of what is eternal. This is the order of creation. The mineral kingdom was formed that it might serve as a basis for the uses of the vegetable kingdom, the vegetable kingdom as a plane for developing the uses of the animal kingdom, and all the kingdoms are destined to form planes for uses with men, to the end that in man the Divine of use may be received with all its blessedness. Thus it is through man that the uses of the lowliest things of nature can as it were return to their Creator; and the effecting of this purpose is the Divine Providence.
     Man, by abusing his freedom, has severed this chain of uses; he has separated eternal and temporal things. He has taken the uses provided for him in the lower kingdoms as a means of serving Divine uses, and turned them inwardly to himself. And his proprial love continually directs him to take these ultimate forms of Divine uses out of their order, that he may enjoy a selfish and exclusive temporal delight from them. The whole effort of the Divine Providence on this temporal plane is to restore this chain of uses; it is concerned not at all with the external things themselves, but solely with man's attitude toward them.
     For example, if a man comes into a position of dignity and wealth, the Divine Providence has not specially led him into that position as a means of his regeneration. Had his circumstances been varied, or had he used his prudence and industry differently, his position would be quite different, and his regeneration could equally well have been effected. To say otherwise would imply that the Divine was leading man by means of worldly things, rather than by his thoughts and desires, and this would destroy freedom. Thus the Divine Providence is operative in the mind of man, seeking to lead him to use his position, whatever it is, in the service of God, to draw the uses of these things, and thereby the man who performs them, upward to heaven. `Dignities and honors are natural and temporal when man regards himself personally in them, and not the commonwealth and uses, but these same things are spiritual and eternal when man regards himself personally as existing for the sake of the commonwealth and uses, and not that they exist for his sake." (D. P. 220: 8.)

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In other words, Providence is not at all concerned with worldly things themselves, for they cannot be elevated into heaven, but with man's attitude towards them, seeking by every available means to draw man s thought away from himself to the uses which he can perform to his neighbor, and for the establishment of the Lord's kingdom.
     This teaching enables us to see how the Divine Providence can be present within all natural events, and yet in no way whatever take away man's freedom. It could not do so, for its very first law is that man should act in freedom according to reason. Man is created as a free creature,-free to develop his loves, his thoughts, and thence his actions; for only in this way could he reciprocate the Divine leading, and enter into heavenly blessedness. This necessitates that man be fully responsible for all his actions. And as his actions also affect others, and the world generally, it is clear that everything which happens in the world is a result of the way in which man has used his freedom. The Divine controls this state of society, not from without, not by external regulation, but solely through the minds of men. If men refuse to respond to the Divine, they have the full responsibility for the life prevalent in the world. The Divine cannot change this, save in the degree that He can lead men to change it.
     The principle can be best illustrated in individual cases. A chain of circumstances over which we have had no apparent control, or an accident, has a marked effect upon the whole course of our natural life. We cannot say that the Divine Providence, or the Divine Permission, brought this about for the sake of man's spiritual welfare, for this would invalidate principles of order. But we can say that the Divine Providence is operative within that individual, seeking to turn the natural effect to some spiritual advantage. The spiritual man, therefore, does not look to the guidance of Providence through the indications of outward circumstances, but through the perception of the principles of the Divine Law.
     Let us think of this last war as an example. It was not a punishment God sent on the world for man's evils, nor was it an inevitable consequence of social and economic conditions, nor yet the result of mistaken leadership.

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These all played important parts as means, but behind them all is the force of hell. War came because mankind as a whole-and who can say he had no part in it?-suffered itself to be led by the belle' for the continual striving of the hells is to bring destruction upon man. Providence could not prevent it, because man, in his freedom, withdrew himself from the inward protective stream of Providence. Nor, when man freely gave the hells reign over him, could Providence prevent the horrible destruction and cruelty into which the hells led man;-yea, it could not prevent the death of many men. Why not? Because, by taking away the evils which man chooses to bring upon himself, it would act contrary to its own laws.
What part did Providence play in it? It played the all-important part of being present inmostly within every individual. The Lord could not prevent the external effect, but He did protect from any internal harm all who were willing to be protected. His effort constantly was, not to withdraw the evils themselves, but to prevent these evils from entering into and affecting man's eternal character. And, in the case of death, Providence so prepared each individual's state that that was the best time for him to go. No, nothing is left to chance; Providence is the all-in-all, operating, not from without but far more powerfully and effectively within each man-directly from the Lord's inmost presence, and mediately through the activity of spirits and angels. If this teaching takes away from the comfort we usually derive from associating the Divine Providence with an over-all control of temporal things, surely it will be amply replaced by the realization of the loving and powerful care the Lord has for each individual, leading him directly from within, on the one hand, and indirectly through spirits and angels, on the other.
Another evidence of the Divine Love is the fact that His Providence is equally operative with the evil, though it cannot have the same effect with them. With the evil, as with the good, the Lord operates inmostly, but they wilfully prevent His operation having any internal effect upon them. The Lord seeks to be present with such men through angelic spirits, but their evil life repulses this association, as they turn to infernal societies. Nevertheless the Lord prevents them from entering into worse evils by controlling the diabolical spirits who can be present with them.

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     Since such men cannot be ruled by inward order, they must necessarily be ruled solely by the power of external order. This order is imposed upon them through their own evil loves; for the Lord leads those who are being prepared for hell "according to their affection of evil and falsity." Because they love their own preeminence, they are forced to lead an externally moral and orderly life; because they desire riches and possessions, they are forced to perform uses to the neighbor; because they crave power over others, they' must appear as honest and sincere seekers for the welfare of the community. Such a man is said "certainly to benefit the public weal by accumulating wealth in it and enriching it, but he does not benefit his own soul." (Uses 18 f/n.) The Divine order is so powerful, even in its outward form, that everyone must conform to it, that he may have the delight of his own life, be it good or evil.
     We have attempted to show that the whole operation of the Divine Providence is through the states of men, forming them immediately from Himself, and mediately through spirits and angels. We conceive leading of this nature to be that strong current whereby the Lord seeks to lead all men to Himself. There are, however, certain teachings in the Writings, which we would now examine, that seem to indicate that the Lord leads men by controlling certain things of their environment, apart from their individual states. It has seemed to us that these teachings have played too prominent a part in forming the thought of the church on this subject.
     Let it first be stated that it cannot in the least be surprising that many different aspects of such a universal subject should be given us in the Writings, nor that our understanding of all the teaching should not be perfectly harmonious. This may usefully induce a sphere of humility, making us realize how partial and imperfect is our understanding of even the general ways of the operations of Providence. The subject is so vast that all save certain universal laws are beyond human comprehension; and certainly no human formula of words can contain it all. Nevertheless we are to seek the leading truths which are revealed, and then consider how apparently conflicting statements may be understood.
     The following passage seems to indicate that the Lord directly provides certain external things for the good: "The Lord provides for the good, who receive His mercy in time, such things as contribute to the happiness of their eternal life: riches and honors for those to whom they are not hurtful, and no riches and honors for those to whom they would be hurtful.

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Nevertheless, to these latter He gives in time, in the place of honors and riches, to be glad with a few things, and to be more content than the rich and honored." (A. C. 8781.)
     If we reflect upon this teaching, it is seen to indicate that the Lord's operation is effected through the state of the individual, and not through direct external control. Can we suppose that those who are in a certain kind of good would be harmed by too great an abundance of this world's possessions, and are therefore held back from them? If this be so, it would be accomplished, not by Divinely controlled external circumstances,-although this might be the appearance,-but by a disposition of their minds which would turn them away from the desire and effort to acquire such external things. In other words, the state of mind which might cause these things to be harmful would be the same state that would not cause them to feel the urge to acquire these things. In any case, all this is regulated by the Divine Providence, not directly by external circumstances, but by the kind of good spirits which that man would attract to himself,-the kind of spirits who would bless him with a "contentment with a few things."
     There is an indication that the Divine Providence outwardly intervenes in the affairs of man in the case of war: "The Lord does not check the larger wars with the kings and leaders, in their beginning, in their progress, but at the end, when the power of one or the other is so weakened that the danger of total destruction threatens. . ." (D. P. 251.) This statement shows that the Divine Providence causes a great war to stop, even when the men concerned might wish to continue it; but this requires no "special" intervention, for it is only when one side has become so weakened, through the lack of supplies, of military power, or of the will to continue, that they are forced to make an end of hostilities. In other words, it is the conditions which men bring upon themselves that bring the end of the war. Was this not seen in the last great war? For when the final outcome was beyond all doubt, much useless slaughter and destruction were prevented.
     The teaching of the Writings concerning fortune and chance may be thought to be at variance with the view I have presented.

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In regard to fortune we read: "Can there be a cause from elsewhere than the Divine Providence in ultimates, where, by means of certainties and uncertainties, it deals wonderfully with human prudence, and at the same time conceals itself." (D. P. 212.) And in the Arcana: "What is called fortune is from the influx of Providence in the ultimates of order, where it so comes forth." (A. C. 6494.) In this latter passage is the well-known teaching concerning the dusky cloud seen with Swedenborg by spirits while he was playing a game of chance, and it was then impossible for him to win; and by this sign spirits could predict the turns of fortune in the game. This passage indicates that the fortune in the game was dependent upon the spirits present. Would not the state of the players determine the spirits who were present? Admittedly this is far beyond the control or comprehension of man on earth, and so it can appear as nothing other than chance to him. Still, even here the Divine Providence is working through the states of men, and not directly through external forces.
The nature of the Divine presence in every least thing of man's thought determines his action. And we would note that it is in connection with this teaching that Swedenborg says: "About this fortune, which, as has been said, is the Divine Providence in ultimates, it has been granted me to learn many things which I am not permitted to disclose." (D. P. 212.) It is not difficult to see the reason for this; for such knowledge would be perverted and profaned.
In regard to chance or accidents we have the following: "When something happened to me which appeared accidental, I was told by angels that it had happened because spirits of that kind were present, and that, when it was a mischance, the sphere of spirits of a corresponding kind had prevailed. Moreover, evil spirits have found out how to produce by their arts a sphere giving rise to misfortunes, which appeared exactly as if by chance. And it was further said that all things, nay, the leasts of leasts, are directed by the Providence of the Lord, even as to the very steps; and when such a contrary sphere prevails, misfortunes occur. They also confirmed the fact that there is no such thing as chance, and that apparent accident, or fortune, is Providence in the ultimate of order, in which all things are comparatively inconstant." (A. C. 6493.)

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     This number leads me to ask: Does the presence of a certain type of evil spirits make men prone to accidents? This is what the passage would appear to teach, and it is an appearance which experience might seem to confirm. Are we not more prone to accidents in certain states of spirits than in others? Be that as it may, the main point of the passage is to show that there is no such thing as chance, but that all is controlled, not only immediately from within, but also mediately by spirits and angels who are present with the man. So even this, and much similar teaching, requires no immediate operation of the Lord into external things.
     Finally, we have tried to show that the Divine Providence is a powerful inward operation seeking to draw all men to Himself. It works by spiritual means which are hidden from us, and not by natural means which we can see. It is within the plane of nature, within all natural events, but is not the cause of them, nor directly controls them. Descending down even to the most ultimate plane, it yet regards always and only what is infinite and eternal. Man himself determines what happens in the world of nature; his freedom is ever preserved, and he is in every way accountable for all his deeds, and for the results of them.
     These two phases of the truth become one when man is led by angelic societies to use his prudence wisely. When he sets his heart; not on temporal, but on eternal things, his prudence becomes one with the Divine Providence; he acts from the Divine Providence of the Lord, but as of himself in freedom. This is that true spiritual freedom to which the Lord ever seeks to lead man. By such a life man is led in that strong but gentle leading of the Lord, and carried along by that broad stream whereby the Lord draws all men unto Himself. Then may man be given the perception of how the Divine Providence has led him away from his former worldly and selfish loves, by continuous hidden reformings and reorderings of his mind. In this way he comes into that happy state that is signified by the words, "God be with you" (Genesis 48: 21), of which we are told, "This signifies the Lord's Divine Providence; for when the Lord is with anyone, He then leads him, and provides that all things which happen, whether they be sad or joyful, redound to him for good. This is the Divine Providence." (A. C. 6303.)

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FIFTIETH ANNIVERSARY BANQUET 1947

FIFTIETH ANNIVERSARY BANQUET MORLEY D. RICH 1947

     GENERAL CHURCH OF THE NEW JERUSALEM.

     1897-1947.

     With songs, toasts and speeches, the Fiftieth Anniversary of the formation of the General Church of the New Jerusalem was celebrated in proper style in the Assembly Hall at Bryn Athyn on Friday evening, April 11, 1947. Beginning with the toast to "The Church," the Rev. Hugo Lj. Odhner led the large gathering through toasts and songs to the successive leaders of the General Church,- Bishops Benade, W. F. Pendleton, N. D. Pendleton, and George de Charms,-interspersing these toasts between speeches treating of the past, present, and future of this Church.
     First on the speaking program came our familiar historian, the Rev. Dr. William Whitehead, who filled in for us "The Historical Background of the General Church of the New Jerusalem." Beginning with the first formation of the Academy movement, he showed how the General Church had emerged from the struggle of two irreconcilable schools of thought in the New Church, led by three outstanding men,-Richard de Charms, W. H. Benade, and W. F. Pendleton. Showing how it was out of the difficult problems connected with the early formation that there evolved painfully an entirely new concept of church government in the minds of these men, the speaker attached special significance to the fact that Bishop Benade's first ordination was administered to William Frederic Pendleton. In his final remarks, Dr. Whitehead briefly showed that the idea of the Writings as being the Second Coming of the Lord developed only slowly, even with the Academy group.
     Taking up the thread of history, the Rev. Dr. C. E. Doering treated of the painful days of the disbanding of the General Church of the Advent of the Lord, and the beginning of the formation of the General Church of the New Jerusalem in the year 1897.

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Reviving his memories of the old Club House in Bryn Athyn, he spoke of the many uses and activities which it had contained and witnessed. There the members of the local society met for worship, doctrinal classes and social occasions, and there the schools were housed.
     February 6,1897, was the date of the historic meeting of Bishop W. F. Pendleton with five ministers of the former organization. At this meeting the five priests announced their resignations from the General Church of the Advent of the Lord under the leadership of Bishop Benade, and requested Bishop Pendleton to form a new body, pledging their loyalty to him as leader. The simple and moving words of their declaration were read in full by the speaker, who was one of the five ministers present. A new Council of the Clergy was instituted, and a name tentatively chosen for a new general body. Further progress in the formation of this new body was made at the General Assembly held in June of the same year. And the speaker very effectively demonstrated the scrupulous regard for the freedom of the Church on the part of Bishop Pendleton and his Council of the Clergy, and manifested throughout the Assembly proceedings in the formation of the new organization.
     The toastmaster then announced regretfully that, because of illness, Mr. Raymond Pitcairn, who was to have spoken on "The Progress of the General Church," could not be present to do so. But, filling in the emergency quite capably, the Rev. Karl R. Alden eloquently outlined some of the uses which the General Church has carried on in the fifty years of its existence. Speaking particularly of the Theta Alpha Extension Work, he used it as an illustration of his theme,-"The General Church takes care of her children."
     The final speaker, Bishop de Charms, treating of "The Future of the General Church," began with the remark that the General Church, has always been a forward-looking body. We are living in an age when the darkest cloud in human history seems to shadow men's souls and minds. Yet, before and through that cloud, the Lord has given a light which is the crown of Revelations. In that light, each generation of the Church must find its own answers and applications; and this will indeed happen. There is a wealth of opportunity before the Church, if we will remain in a faith and life in the Lord Jesus Christ.

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The banquet closed with the Benediction and the singing of "Pray for the Peace of Jerusalem."
MORLEY D. RICH.
NEW BEGINNING 1947

NEW BEGINNING Rev. C. E. DOERING 1947

     (At the Banquet in celebration of the Fiftieth Anniversary of the General Church, April 11 1947.)

     Ten years ago, at the banquet in celebration of the fortieth anniversary of the initiatory movement of the General Church of the New Jerusalem, I spoke in this hall on "A New Beginning," and endeavored to give some reasons why a new beginning-a new organization of the Church-was necessary. (NEW CHURCH LIFE, April, 1937, p. 113.)
     This evening I would like to present to you another installment on the same subject,-"A New Beginning,"-and I shall attempt to give you something of the atmosphere of that initiatory meeting, of the state of the Church then, and in the months immediately following. These few months were crucial in the life of the nascent General Church. Although there was progress in a restoral of confidence between the clergy and laity with some, this was not universally so, and the outcome as to whether the Church was to be governed by spiritual principles or by expediency was in doubt until the first General Assembly, as I hope to show you in what I have to say. But first let me tell you about the building in which the meeting was held.
     It was in the Club House. Not the one you now know on Alden Road, but a building erected by the New Church people then living in what is now Bryn Athyn. This building, together with the house where Mrs. Rennels now lives, to which it was adjoined on the east side by a corridor, provided for all the church activities of the New Church people living out here. The elementary school, society meetings, worship, doctrinal classes, socials, club life-in short, all church uses were housed in this Club House. For a time the Academy's uses were also housed there.

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[Photograph]

THE CLUB HOUSE.

As it appeared in 1898, after the Academy Building on the right had been erected.

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     It was a frame building about forty feet square, with a chancel in the middle of the south end. On each side of the chancel was a small room. One was used as a classroom, and the other as a vestry and sometimes also as a classroom. The rest of the building was one room, but subdivided into classrooms by movable cotton partitions, made of strips of cotton sheeting tacked on wooden frames, so that they were easily moved about, ma king larger or smaller rooms available as needed. They served to separate the students into classes so that they did not see each other; but they did not prevent the teacher with the loudest voice from dominating the situation. On Friday afternoons these partitions were stored away to leave the room free for meetings of the society and for church on Sunday.
     In this building the initiatory meeting of the General Church of the New Jerusalem was held on a cold, clear Saturday morning. February 6th. 1897, at 11 a.m., and in the same building the first General Assembly was held in June of the same year. Quoting from the minutes of the initiatory meeting:

     "There were present: The Rt. Rev. William F. Pendleton, a minister of the Episcopal degree; the Rev. Enoch S. Price, the Rev. C. Th. Odhner, the Rev. N. D. Pendleton, the Rev. Homer Synnestvedt, all of the pastoral degree, and the Rev. Charles E. Doering, of the first degree.
     "After all had assembled, the Rev. Enoch S. Price arose and addressed Bishop Pendleton as follows:

     "Bishop Pendleton, we are here before you five men, priests of the Lord's New Church, but not connected with any general body of the Church. We are free; we have crossed the river and burned our bridges behind us; but in order that we may be useful in the Church, we need a common head. You are a Bishop in the New Church, and we now ask you, individually and collectively, to receive us as priests of the New Church, and to assume episcopal authority over us.
     "To show you formally that we owe allegiance to no other human authority in the church, I will read to you our declaration of withdrawal from our former Ecclesiastical connections:"

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     "To the Rt. Rev. William H. Benade, Chancellor of the Academy of the New Church, and Bishop of the General Church of the Advent of the Lord:

"Dear Sir:
     "We the undersigned do hereby, individually and collectively, withdraw as priests and members of the Academy of the New Church, and of the General Church of the Advent of the Lord, and do hereby sever all allegiance and subordination to you as head of those churches.
     (Signed)     "Enoch S. Price.
               "C. Theophilus Odhner.
               "N. Dandridge Pendleton.
               "Homer Synnestvedt.
               "Charles E. Doering.

"Huntingdon Valley, Pa., February 4, 1897."

     Each of the five then expressed his individual confidence in the judgment and justice of Bishop W. F. Pendleton as a governor of the Church, and asked him to be his Bishop, and placed himself in subordination to him.
     Bishop Pendleton said, `Brethren, I stand in the same position as you yourselves do, that is, isolated from any general organization of the Church; in the wilderness, as it were. But there now appears a way out of this wilderness. I wish that I could express to you, as I feel it, the sense of responsibility you are placing upon me. But I accept that responsibility, and all that is involved in it. I am willing to go forward with your help. Without our seeking, there has arisen the need of a new General Church. In proceeding to the work of establishing such a Church, it is of fundamental importance that we do not recede from any essential principle which thus far we have recognized as true. We are not here to proclaim a new doctrine, but a new spirit and life in the doctrine. I am willing thus to go forward, and I accept you, each and all, as priests of this Church."
     The Bishop here stepped forward and grasped each one of the ministers by the hand. Having done this, he continued:

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     "This step is the initiament of a new General Church, which will differ from the bodies with which we have been lately connected, not in doctrine. but in a modification of policy and method. There are two essential features of the government of Church life, without which there can be no organized Church. These are Council and Assembly. The very word Church (ecclesia) means assembly. There needs to be in this Church a council of the clergy and a council of the laity. I now constitute those who are here present into a council of the clergy of this New General Church."

     "The subject of a designation of the New General Church was introduced, and after some discussion the Council agreed on the name of 'The General Church of the New Jerusalem,' with the understanding that this be the provisional designation of the body until the subject could be brought up for further consideration at the first coming General Assembly of the Church."
     Bishop Pendleton, in reply to a question, suggested, and the council unanimously agreed, "that the uses of this Church be those of worship and evangelization, and such other instrumentalities as are necessary to further these ends, the use of evangelization including also the uses of education. The Bishop stated further that we look forward to this general body having in charge a Theological School, a College and a Girls' College."

     Three days later the newly formed Council of the Clergy met and decided to inform the New Church of the formation of this New General Church, to send out blank applications for membership, and to call a General Assembly meeting to be held in Huntingdon Valley, June 26-29. This notice was sent on March 1st, and the secretary reported to the General Assembly at its first meeting that two hundred and eighty-seven persons had been received as members of this General Church.
     I should like to emphasize some of the things that took place at the initiatory meeting, and to tie them in with what followed.
     I think it is unique in the history of the New Church that a general Church should have its beginning from the clergy alone, and not only from the clergy, but from the three degrees of the clergy; and that the organization then formed by this group as an independent council of the clergy has retained this independent feature to the present time.

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When the Council was first organized, it adopted as a policy that additions to the Council would be by unanimous consent of all its members. This was changed, after the lapse of a little over a year, to this: That any minister of the New Church, who has been recognized as a minister of the General Church of the New Jerusalem by the Bishop of the General Church, would automatically become a member of the Council of the Clergy; this has remained the policy of the Council.
     Second, you will notice that the uses to be performed by this Church were very broad. Besides worship and evangelization, which included the work of education, a theological school and a college were considered necessary. For it was seen that any church, to remain alive, must have in itself the means of its own preservation and perpetuation; and so it was proposed that a theological school, a college, and a girls' college should be established. Self-preservation and perpetuation is a law of order in creation, and is true of the Church, as of anything else.
     However, it did not work out just that way, although I think it did essentially. The Church did not organize its own theological school and college; for when Chancellor Benade closed the Academy schools in the city, when he received the resignations mentioned above, the theological students of the Academy requested Bishop Pendleton to continue their instruction. Then the Academy Corporation decided to move the theological school and college from the city to the country, and asked Bishop Pendleton to take charge of them, which he did.
     He had, as his assistants in the work, Professors Price, Odhner, and Doering. Mr. Synnestvedt had accepted a call to the pastorate of the group in Philadelphia who left Mr. Benade and joined the General Church of the New Jerusalem. The instruction of the theologs and college students was continued, and three young men,- Messrs. Henry Cowley, David Klein, and Ernest Stebbing,-were graduated from the Theological School as Bachelors of Theology that June, and two from the college-Messrs. R. W. Brown and Emil Cronlund,-graduated with the degree of Bachelor of Arts.
     I think the report of the secretary to the General Assembly on June 26, 1897, is not an accurate statement of fact with regard to the theological school.

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The report reads in part, "A theological school and a college have been conducted under the auspices of this Church and its Bishop." What I have said above is the fact, namely, that Bishop Pendleton was asked to take charge of the Academy schools, but not as Bishop of the General Church; for the recognition of the Bishop of the General Church as the head of the ecclesiastical affairs of the Academy did not take place until after a full day's discussion at the Second General Assembly, held the following year at Glenview, Illinois.
     A third point I would note is that this Church was to have a different polity in regard to government; that is, there was to be a restoral of council, and a new feature was to be added-that of assembly, where there could be a free interchange of ideas by the whole church. By these two, freedom was to be restored. Insistence upon allowing freedom of speech did much to overcome the difficulties that had arisen and were arising.
     There had been council in the early days of the Academy. Ministers and laymen counselled together until the early 90's, when the Chancellor dismissed this council. Laymen were not consulted on anything, but were expected to support the uses of the Church, as decided on by the Chancellor. It is quite understandable that the laity were disturbed. But the ministers were almost in the same situation. They also had no regular meetings, and what meetings they had were mostly those asked for by the ministers, who were disturbed by the state of the church.
     There is one more point about that first meeting that calls for comment, for it is of vital importance. Bishop Pendleton, in addressing the ministers, said: "It is of fundamental importance that we do not recede from any principle which we have thus far recognized as true." He realized that, in times of stress, men, in order to accomplish their immediate objective, reject the good with the bad. There is always the tendency to overthrow principles and adopt expedients and compromises which we hope will take care of the difficulties that we think we foresee.
     Throughout the twenty years existence of the Academy there had been developed a body of doctrines and principles which had become a precious heritage, and this was in danger of being lost. In fact, this new movement was begun for the very purpose of entering into our inheritance and preserving it.

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These doctrines or principles were the subject of Bishop Pendleton's address to the Third General Assembly in 1899, which was published in NEW CHURCH LIFE and later in pamphlet form under the title, "Principles of the Academy." There is no need for a restatement here, only calling attention to the fact that his admonition not to recede from them was timely, as the Church was in a state of great agitation.
Wherever one went, or with whomsoever one talked, he heard all kinds of opinions as to what the government of the Church should be. All shades of opinions were expressed, from the congregational form of government to priestly autocracy. But what one heard most often was: Could not some checks and balances be devised that would curb the authority of the episcopal office?" Read the published report of the First General Assembly, and you will find a number of speakers advocating restraints on the episcopal office. How serious the situation was may be seen from the statement of the Bishop to the Council of the Clergy on March 30th, 1897, which he called for the purpose of making this statement. He said he had decided to leave the assembly in absolute freedom, especially with respect to the episcopal office, and for this purpose he intended to announce to the Assembly that he had acted as Bishop provisionally, in order that some form of organization might come into existence. He would then retire from this office and act only as temporary chairman until the general assembly had chosen a chairman of the meeting. The members could then choose whomsoever they wished for their Bishop. They then also would be in freedom to adopt any form of government or organization which they might desire.
You may imagine the consternation which this announcement caused in the Council. But he went on to say that this step would be right and necessary, in view of the disturbed state of many in the Church in regard to the nature and authority of the episcopal office. He wished to have the Church absolutely free, and to remove any idea that the Church was committed to anything whatever by our previous actions. The initiative must come from the Church itself. If the assembly should adopt a form of government negative to the perfect freedom of the episcopal office, he would still be willing to work in connection with this General Church in any function given him, for the sake of the uses themselves. It would be better to wait for years, if necessary, for a rational reception by the Church of the teaching concerning the freedom of the priesthood, than that the Church should remain in a state of unwilling persuasion, as had been the state in the past to a considerable extent.

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There must be a full and complete ventilation of the whole subject at the assembly.
     After hearing his reasons for taking this step, "The members of the Council expressed their entire harmony with this view and policy of Bishop Pendleton as tending to establish the genuine freedom of the Church."
     At the Council of the Clergy meeting held May 25, 1897, a further step was taken by the Council to place the church in freedom. It was decided to withdraw as a council, together with Bishop Pendleton, from official connection with the assembly, the members thereof remaining as individual members of the assembly, and at the same time continuing their association as a council of priests.
     "The object in adopting this policy was to preserve the continuity of the movement which had been inaugurated by the Council, irrespective of any circumstances or contingencies which might arise at the Assembly." (Minutes of the Council of the Clergy, May 25, 1897.)
     When the assembly met in June, the Bishop, after speaking of his pastoral work and forming a council of the clergy, said:

     "The General Assembly of the General Church of the New Jerusalem, now in session, is competent to express its voice upon the principles and government of the Church, to consider and decide upon the uses of the body, to determine its policy, and perfect its organization. In order to contribute in the fullest measure to the freedom of the Assembly, in the doing of these things, the Council of the Clergy, together with the Bishop, having performed the office of bringing a provisional government into existence and of calling the members together, do now announce their withdrawal from external connection or collective relation with the General Assembly, retaining at the same time their places as individual members of the same. And in order still further to promote the freedom of this body, the Bishop, who has acted as the provisional leader of the movement up to this time, hereby announces his retirement from that leadership, and his resignation is now in the hands of the Council of the Clergy."

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     He then stated that the next business of the meeting would be the selection of a permanent chairman. Time does not permit of an account of this meeting. A complete report is published in the Journal of the First General Assembly, 1897, and in NEW CHURCH LIFE. 1897, pages 97-109.
     Suffice it to say, that the meeting began with a note of criticism and skepticism, and in an atmosphere of fear. But the critics were silenced by the truth, the skeptics were convinced of the sincerity of the movement, and fear was turned into trust and confidence in the priesthood and its spiritual leadership. All this because of the masterly stroke by which Bishop W. F. Pendleton provided for the absolute freedom of everyone present, by his elevating consideration of spiritual principles of government, and by his evident patience and justice reflected throughout the Assembly, and which characterized the meetings over which he presided.
     The change in attitude just mentioned was manifested by the unanimous adoption by the Assembly of all the suggestions that Bishop Pendleton presented. Thus his wise leadership led the General Church of the New Jerusalem, not only through the crisis of her birth pains, but also preserved her inheritance for her, for our use and development.
JOINT COUNCIL 1947

JOINT COUNCIL 1947

As the official report of the meeting of the Joint Council, held on April 12, 1947, is not yet available for publication, it will appear in a later issue of NEW CHURCH LIFE-EDITOR.

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FASCINATION AND FUTILITY OF MYSTICISM 1947

FASCINATION AND FUTILITY OF MYSTICISM HAROLD F. PITCAIRN 1947

     A REVIEW

     Introduction.

     This analysis is based upon a reading of Men Who Hove Walked With God, by Sheldon Cheney. (New York: Alfred A. Knopf, 1946.) This book consists of biographical accounts and the views of various mystics, starting with the ancient Chinese Lao-Tse (6th century, B. C.) down to William Blake (A. D. 1757-1827).
     In the concluding paragraph of his Afterward. Mr. Cheney states:
"These, then, have been the mystic s-the explorers of the second world, the seers, the saints-among matter-of-fact human beings. It had seemed to me that a history of them would be at once a biography of God on earth and a record of the highest in human happiness." (Page 384.)
     There is one central idea which predominates the thinking of all the mystics, which I will define after a few preliminaries, and I propose to limit my analysis pretty much to this, not only for the purpose of brevity, but also to avoid being drawn away from the fundamental point of their doctrine. Side issues are useful in strengthening and confirming a premise, but they become unimportant after the premise is shown to be untenable.

     Foreword.

     All men instinctively accept the proposition that God is, and that He created the universe. While this belief may perish with some, under the impact of the cynical and skeptical philosophies so prevalent in the modern world, this innate belief is nevertheless not only well-nigh universal, but endures unless the man accepts as truth only that which he may know of the physical world from his five senses-sight, hearing, smell, touch and taste. Such a man is a materialist and by hypothesis denies spiritual reality.
     Granted that God is, what could be more appealing than the hope of "walking with God"?

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The mystics not only say that this is possible, but those who have had the ecstatic experience would have us believe that they know God in a personal way. But let us evaluate their claims, not only on the basis of their own descriptions of their communion with God, but also by analysis of their philosophic concepts. This latter is important, because their claim that they have had communion with God, however sincere, does not in itself prove that their ecstatic experiences were God-given. As we are considering mental phenomena, and not physical demonstrations, we must at least admit the possibility that they mistake their imaginative persuasions for spiritual reality.

     The Fundamental Doctrine of the Mystics.

     This may be stated as follows:
     Every man's soul is part of the Infinite, and liberation of the soul takes place only when the soul is re-absorbed into the Infinite, obliterating all individuality and even consciousness itself.
     According to Mr. Cheney, the relatively modern William Blake states the central mystic concept as follows:
     "Man's infirmities and his problems will fall away incidentally to his 'self-annihilation,' in order that he may be one with God." (Page 353.)
     If the mystics are right, and men's souls are eventually to be reabsorbed into the Infinite, and their individuality is to be extinguished, it may be wondered why individuals were created at all. Nowhere in Mr. Cheney's book are we told what is the purpose of creation. In this connection it should be pointed out that nowhere, so far as I can discover, do the mystics inquire into the cause of anything, nor attempt to give any explanation as to why things are as we find them. They simply postulate that men's souls emerge from Infinity, only to be re-absorbed into Infinity. From Mr. Cheney's book it would seem that this period between emergence and reabsorption is one of strife, trial and sorrow, but he does not indicate any reason or purpose for such a period. But obviously the mystics do not and dare not tolerate a reasoning approach to God. They claim they have mystical experiences, and that is that.
     Nevertheless, many men are attracted to the central doctrine of mysticism, and there must be some reason why this is so. What this is may be a speculation, but I would venture this suggestion.

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The ego, the selfhood of man, is flattered, fascinated and entranced by the concept of self-Divinity. When one dwells upon this, and concentrates upon it to the exclusion of all else, the persuasion becomes overpowering. Once a man has arrived at the conclusion that he himself is God, or is a part of God, what else matters? Rational thinking then gives way to exaggerated emotionalism.
     One whose approach to God rules out either emotion or rational understanding, and insists upon either to the exclusion of the other, utterly fails to understand the true nature of man. And how can one who does not understand the nature of man inform us as to what should be his approach to God?
     A conviction that one's soul is part of Infinity, or part of God, arises from the self-conscious sensation, which every man has, that he is an independent and self-sufficient entity. It is true that without this appearance men would not be truly human. If God's inflowing life were perceptible to them, they would neither have freedom of choice, which is the faculty of willing, nor rationality, which is the faculty of understanding.
     Suppose that a man consciously felt God's inflowing life and dictate every moment of his life. In such a case, judgment as to actions would be presumptuous, and personal desires and affections would be completely stifled. Man would be only a slave to God. A slave to God would be incapable of freely returning God's love, for love blossoms and grows as it is granted freedom, but shrivels and finally perishes if it is made a slave. Man loves what he wills, and wills what be loves. When compelled against his will, he has no freedom, and instead of love he has resentment.
     Therefore, while it is essential that men have the complete appearance that from themselves they are life, it is also vital that they do not mistake the appearance for the truth. In spite of this appearance, a rational man can see and acknowledge that God alone is life, the only source thereof, and that even man's soul is only a finite receptacle of life.
     Let us consider an example of the distinction between appearance and reality on the plane of nature.
     Primitive peoples and small children think that the earth is stationary and that the sun revolves around it. It does no harm even for adults to speak in accordance with the appearance and say that the sun rises and sets, but grave errors would result if we based our scientific thinking upon this appearance.

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Because of spiritual ignorance, and because they accept appearance for reality, the mystics and some others think that they are life, not realizing that they and all created beings are merely finite receptacles of life from the Infinite God who alone is life.

     The Mystical Experience.

     So far we have analyzed some of the implications involved in the central doctrine of mysticism. Now let us consider what the mystics relate of their contact with God.
     From the quotations in Mr. Cheney's book, one gains an extremely vague idea of what mystical experience is. In this connection it is interesting that the Winston Simplified Dictionary defines the word "mystic" as being beyond human understanding. The mystics speak of a great light. But of what use is light unless it enables one to see something? The mystics do not tell us what they see. They also speak of their great happiness, and there seems little doubt that during their mystical experiences they are in ecstasy. However, it would seem that this ecstatic happiness can take place only while a man is still living in his natural body, because, according to the mystics, consciousness and individuality are obliterated when his soul is re-absorbed into Infinity.
     Let us consider the cause of mystical experiences. This is clearly set forth in Swedenborg's theological writings. For many years Swedenborg was daily associated with the inhabitants of the spiritual world, while he was also living in this world. His experiences were not mystical, and his descriptions of the spiritual world are clear and definite. This Mr. Cheney admits, as is evident from a paragraph quoted below.
     In regard to angels and spirits. Swedenborg states the following:
     "That the spirit of man, when it has been loosed from the body, is still a man and in a like form, has been proved to me by the daily experience of many years; for I have seen such and have listened to them a thousand times, and have talked with them about this fact, that men in the world do not believe them to be men, and that those who do believe this are regarded by the learned as simple. . . .

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Consequently, nearly all who go from this world are greatly surprised to find that they are alive, and are as much men as before, that they see, hear, and speak, and that their body enjoys the sense of touch as before, with no difference whatever." (H. H. 456.)
     By manifold experience Swedenborg also learned that every human being in this world is associated with spirits in his subconscious mind, although neither the man nor his associate spirits are conscious of this, except in rare instances, in order to preserve man s spiritual freedom.
     Mr. Cheney considers Jacob Boehme, one of the outstanding mystics, and he says: The Quakers, establishing a religion in which contemplation and inner illumination are central, went to the very heart of the Bohemians doctrine." (Page 281.)
     Now the purpose of "contemplation" on the part of the early Quakers was communion with the Holy Spirit. From daily conscious association and discussions with spirits, Swedenborg informs us that the "Holy Spirit" whom the Quakers thought they contacted was not God at all, but was one or another "enthusiastic spirit" who succeeded, first, in contacting the conscious mind of one or more Quakers, and then impersonated the "Holy Spirit." Of course, there were mystics long before there were Quakers, and since that sect was established there have been mystics who were not Quakers. However, it is clear that if this relation between man's mind and the spiritual world exists as Swedenborg describes it, then all mystical experiences are caused by spirits. As the objective of these spirits is to obsess the minds of the men into whom they inflow, it is natural that the mystics insist that rational considerations be ruled out in man's approach to God.
     Perhaps the clearest illustration of the mystic's approach, as defined in Mr. Cheney's book, is a quotation from Edward Carpenter, written late in the nineteenth century.

     "The Man at last lets Thought go; he glides below it into the quiet feeling, the quiet sense of his own identity with the self of other things-of the universe. . . . He leans back in silence on that inner being, and bars off for a time every thought, every movement of the mind, every impulse to action, or whatever in the faintest degree may stand between him and That; and so there comes to him a sense of absolute repose, a consciousness of immense and universal power, such as completely transforms the world for him.

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All life is changed. . . . For the ceaseless endeavour to realize this identity with the great Self, there is no substitute. No teaching, no theorizing, no philosophizing, no rules of conduct or life will take the place of actual experience. This is the Divine yoga or union from which really all life, all Creation, proceeds." (Page 379.)

     Now I submit that there is a spiritual danger in frequent and sustained periods of "quietism," as this induces just that susceptible state of mind into which spirits may inflow and take possession. As God Himself has endowed every man of sound mind with the faculties of freedom of choice in, and rational consideration of, spiritual matters, he certainly should not willingly forfeit his priceless heritage.

     Are the Mystics holy Men?

     Mr. Cheney says that they are, and the indications are that many of them so consider themselves. But is there not an instinctive repugnance to self-righteousness, as it leads to self-conceit which is not a God-like quality? The pose of self-holiness is the height of spiritual arrogance, however exemplary an external life may be presented to the world.
     You will recall the following parable in Luke 18: 9-14: "And He spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted

     The Incompatibility of the Main Tenet of Mysticism
     and the Teachings of Christ.

     Although Mr. Cheney devotes little space in his book to Christ, he nevertheless classifies Him as one of the mystics.

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     Yes, from the standpoint of His soul being Divine, Christ is a mystic. In fact, He is the only mystic, for His Father alone is God Himself. Christ is the Only Begotten.

     On the other hand, Christ is not a mystic from the standpoint of losing His personality and individuality. When He arose after the crucifixion, He retained an ultimate which every one else loses with the death of the body. After His resurrection, it is recorded in the Gospel of Luke (24: 36-39): "Jesus Himself stood in the midst of them, and said unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And He said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones as ye see me have."
     The misunderstanding of Christ and His mission is shown by how many men either deny His Divinity or would drag Him down to the level of other men. They maintain that many men have essentially the same Divinity which He had, although some admit that Christ had it in larger portion than others. But few of them acknowledge that Divinity can be attributed to no one else.
     If Christ's own teachings are carefully read, one cannot escape the conclusion that either He alone is Divine, or that He is an imposter.
     In the first chapter of John we read in part as follows: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made. In Him was life; and the life was the light of men. . . He was in the world, and the world was made by Him, and the world knew Him not. . . . And the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth."
     Now consider the prophecy in Isaiah, chapter 9, verse 6: "For unto us a child is born, unto us a son is given; and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace."
     Then note the following: "Search the scriptures; for in them ye think ye have eternal life; and they are they which testify of me." (John 5: 39.)

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     The following quotation is also to the point: "Philip saith unto Him Lord. shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father?" (John 14: 8-9.)
     The mystics often speak of the way, by which they mean that their way is the true approach to Divinity. But Christ admitted of no other way to God than through Himself: "Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me." (John 14: 6.) And we also read: "Verily verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." (John 10: 1.) "This parable spake Jesus unto them: but they understood not what things they were which He spake unto them. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep." (John 10: 6-7.)
     Mr. Cheney devotes a lot of space to those whom he calls "Christian mystics." But this is a contradiction in terms. Those who believe that Christ's testimony concerning Himself and the prophecies in the Old Testament concerning His advent are Divine Revelation will readily see that the central doctrine of mysticism is fantastic, is not Divinely inspired, and certainly is not Christian.

     Swedenborg Was Not a Mystic.

     Fortunately Mr. Cheney does not classify him as such. While Swedenborg was not a visionary, as Mr. Cheney erroneously speaks of him, still it is worth while quoting what he say's about him:
     "From Sweden came the one international figure, the one seer who, in eighteenth-century Europe, had visions, claimed divine enlightenment, and challenged world attention: Emanuel Swedenborg. His books are rather revelations of a new Christianity than mystical treatises. Indeed, they are so much in the nature of realistic reports, replete with physical detail, so lacking alike in divine imagination and mystic illumination, that the seers in the line from Plotinus and Boehme, though grateful to the Swedish visionary for, so to speak, shaking up Christendom, parted from him upon mature test of his system." (Page 313.)

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     Now since Swedenborg is not a mystic, why should he even be mentioned in this analysis? The reason is that mysticism utterly fails to present a tangible idea of God, and a realistic relationship between God and men. On the other hand, God, using Swedenborg as Revelator, presents an understandable idea of how Christ is the Divinely Human embodiment of God Himself. The Revelator does not suggest the "way" which appeals only to the esoteric, but presents the practical means by which every man may be conjoined with God. This is not a conjunction of Divine souls with Divinity, but the conjunction of the One Divinely Human God with the finite human beings whom He created.
     In view of the many heresies which constitute the theology of both Catholics and Protestants, the real import and meaning of the former Scriptures has become so obscure and, in many cases, so perverted, that the New Revelation became imperative, lest men's minds remain forever in spiritual darkness. The revelation given through Swedenborg not only harmonizes the apparent inconsistencies in the former Scriptures, but also presents their inner meaning or spiritual sense. All of the doctrines given in this last revelation are confirmed by numerous quotations from both the Old and New Testaments. Thus the unity of all Divine revelation becomes manifest.
     If the arguments regarding the need for written Divine Revelation are based on premises which are not acceptable, they naturally will carry little or no weight. Therefore, it seems desirable to present the matter from a different angle.
     What I propose to demonstrate is that, just as the development of the sciences depends upon the facts of nature, so advancement in spiritual enlightenment must depend upon written revelation. Since both nature and revelation are creations of God, their harmony will be recognized by those who rightly understand both nature and revelation.

     The Need for Ultimate Divine Authority.

     On the Scientific Plane.-Great engineers are men of imagination, and without imagination there would be little if any scientific advancement. But no matter how great the engineer, his imagination has no authority.

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In experimental fields, engineers frequently have entirely divergent opinions, each being sure he has the correct solution; but the final proof does not depend upon anyone's views, but upon physical demonstration. Thus advancement in science requires both imagination and an outside authority.
     The laws of physics and chemistry are Divine authority in the science of physics and chemistry, because they are creations of God which are eternally true, whether or not men discover them. It is their independence of men's interpretations which assures us of the reality of nature.
     On the Spiritual Plane.-There is a parallel between the method by which man advances in the sciences and the way in which he progresses in spiritual enlightenment.

     Imagination in spiritual matters is no more reliable than it is in the field of science. In fact, the divergence of views is greater in the former than in the latter. Without some spiritual yardstick, so to speak, there would be no authority by which speculations in spiritual matters could be checked, and many falsities would arise. However, when an imagination which is motivated solely by the love of spiritual truth for the sake of spiritual truth accepts written revelation as the only authority, great spiritual enlightenment may result. The combination of imagination and outside authority is just as essential to spiritual enlightenment as it is to the acquisition of scientific truth.
     The laws of physics and chemistry are Divine authority on their own planes, but they are not applicable to religion and the means of achieving salvation. It is inconceivable that laws to guide men in spiritual matters could be known without written Divine revelation. There would be no assurance of spiritual reality if there were not eternal laws in regard to spiritual truths,-laws which are as independent of men's ideas as are the laws of nature. It is noteworthy that there are differences of view in many respects, even among those who, Mr. Cheney would have us believe, "have walked with God." How could anyone suggest, as Mr. Cheney does, "that a history of them would be a biography of God on earth"? (Page 384.)
     Since the mystical approach to God is purely imaginative, it is unreliable, and must be rejected by those who would turn to God with mind as well as heart.

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Church News 1947

Church News Various 1947

     THE HAGUE, HOLLAND.

     Mr. Emanuel Francis, in a letter to Bishop de Charms, dated March 29, 1947, furnishes news of the activities of the Society at The Hague, from which we quote:

     Since the important days of your stay in our midst last August, we are still going strong in our efforts to serve the Lord's New Church in our society. Regularly we gather in our home for a Sunday service, and once a week we read the Writings with those who are able to come. The terrible cold during the past winter, and illness of some of us, sometimes was an impediment.
     For our Christmas celebration we had a fine service, reading a sermon of the Rev. Gilbert Haven Smith on the text, "And this shall be a sign unto you, Ye shall find the babe wrapped in swaddling clothes, lying in a manger." (Luke 2: 12.)
     Further I can tell you that Mr. Hes gave a room for the set of the Writings that was sent to us. To make use of our possession of these Books, we put an advertisement in the journal of Mr. Hes, Rijswijksche Courant, once a week, inviting those who are in sympathy with the Writings to come to read them. One has already reacted to our call, and we await developments.
     One day I received a letter from Mr. Rijksen, asking whether it would be possible to entertain him and his brother-in-law, Mr. Gielen, for a service in our house. So, on a Sunday in January, they came over from Nijmegen and Dordrecht, and we had a fine service in our home with an attendance of ten persons, reading a sermon of the Rev. Hugo Lj. Odhner, entitled, "Making All Things New."
     After the service we had a fine talk, and, among other things, raised the question of publishing a monthly magazine, which question has been interesting us all. For the present, however, our financial position and the lack of paper will be hindrances to a realization of this project. Later, Mr. Rijksen wrote me about trying to get permission to issue some brochures or pamphlets from time to time. This is a good proposal, and we shall make efforts in this direction.
     EMANUEL FRANCIS.

     [Editorial Note: After the above account was in type, we received from Mr. Francis a more detailed news report which will be found on page 286 of the present issue.]

     COLCHESTER, ENGLAND.

     March 21, 1947.-Our Christmas celebrations commenced on Sunday evening, December 22d, when Tableaux consisting of six scenes were beautifully presented: 1) Jacob, Judah and Nurse; 2) The Angel Appearing to Zacharias; 3) The Angel and Joseph; 4) Joseph, Mary and Four Shepherds; 5) Herod, a Soldier, and Three Wise Men; and 6) Joseph, Mary, and Three Wise Men. The appropriate readings, singing, and organ music between the scenes were preceded and followed by carol singing by all present.
     The service on Christmas morning included a special address to the children, and offerings were made at the chancel by old and young.
     Quite a number of adults cast their years and spent a happy time with the children at their Christmas social.

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Tea was followed by games and competitions, and lastly came Sir Roger de Coverley.
     On New Year's Eve we held the customary social. The supper was prepared from parcels sent to us from Canada, Bryn Athyn and Durban, and we extend thanks to all the kind friends for these welcome gifts. Toasts and responses honored the Old Year and the New Year, and these were followed by games and dancing. At midnight a service was held. Greetings were then exchanged, and all enjoyed a good time.
     On the first Sunday in the New Year, Holy Communion was administered during the morning service.
     Swedenborg's Birthday was celebrated on January 25th, opening with a supper prepared from gift parcels again. The color scheme, carried out in Swedish blue and yellow with flowers and decorations, was very effective. Toasts to "The Church" and to "Our Seer" were honored. Our pastor then read some letters written to Swedenborg, giving us some idea as to how his Writings were received during his lifetime. These were very interesting, and afforded a change from the usual papers.
     Five of our folk who had returned from the Forces were then presented with Books, as a token of our appreciation of their service to the country and our pleasure in welcoming them home to the society. They were: Beatrice and Sylvia Waters, John Motum, Donald Boozer, and Roy Appleton. There were toasts and songs to them, and also to our pastor and his wife.
     Owing to illness among the pupils, the school closing and prize distribution at the Christmas term was postponed until February, when the school play was given and there were recitations and songs. It was much enjoyed by a number of the friends and parents who attended. The prizes were presented by the Rev. Alan Gill.
     Doctrinal classes and singing practice are continuing. The pastor is presenting Bishop de Charms' lectures on "Reception," which are very interesting. There is a good attendance.
     EDITH M. BOOZER.

     BRYN ATHYN.

     As this is written in April it may he said that, for the most part, local activities have been moving along at the customary winter gait, with nothing much to report but classes, suppers, Civic & Social Club dances, faculty luncheons, weddings, and other affairs too numerous to describe in detail. Then the College Play started off an accelerated speed that bids fair to increase as the weeks roll by until all activities and functions reach the final whirl of school closing.

     College Play.-On March 15th, under the able direction of Mrs. Leonard Behlert, the Academy College students staged "The Lost Horizon," which gave Bryn Athyn folk one of the most enjoyable evenings entertainments in some time. As a College project, it gave evidence of splendid organization and cooperation and an unbelievable amount of work. Committees and cast are to be congratulated upon their accomplishment.

     Club House.-Our commodious and homelike building has been the scene of doctrinal classes, luncheons, suppers, Girl Scout affairs, Young Peoples Dances, and even a banquet.
     Bishop Acton has completed his Monday evening classes on The Worship and Love of God, and has begun his new series on The Intercourse of the Soul and the Body. One is most fortunate to be able to attend.
     The Club House Banquet was held on March 23rd to celebrate the paying off of the mortgage. About seventy people attended and partook of a delectable spread. The champagne was not a figment of the imagination. It was very appropriate that the Club's treasurer, Mr. Richard Kintner, should be toastmaster, and his program was a well-balanced mixture of seriousness and fun. Mr. Griffith Asplundh, the president, concluded the evening's program with a speech about the use the Club has performed, does perform, and will perform, and he foresaw how much more useful the Club will be when it expands.

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Everyone who was there conceded this evening to be a most successful and pleasant one.

     Easter.-With spring floral adornment, the Easter services in the cathedral were, as always, beautiful and impressive.
     On Good Friday evening a very large congregation attended a special service for the administration of the sacrament of the Holy Supper.
     At the Children's Easter Service on Sunday morning, Bishop de Charms told them what Easter means to us, and told them in a way that all ages, from kindergarten to adult, could understand and enjoy. The number of children attending this service gave one the feeling that, if goods and truths are established with them in proportion to their numbers, we need have no fear of the New Church dying out.
     For the adult service which followed there was special music, and a Bach chorale sung by the choir added greatly to the sphere of worship. An inspiring sermon on "The Forty Days" was delivered by the Rev. Hugo Lj. Odhner treating in a most interesting way of the period between the Lord's resurrection and His ascension.

     Women's Guild.-During the week of the meetings of the Councils of the General Church, the Guild met at Lonningen Studio on Tuesday evening, April 8th, when they were addressed by the Rev. Martin Pryke, of London, and the Rev. Harold Cranch, of Chicago, who gave informative accounts of their activities in their respective fields of use. Mr. Pryke spoke especially of the projected school in England, and Mr. Cranch gave an account of his pastoral visits in the Western States, illustrated by photographs. About one hundred ladies were present, and they greatly appreciated the interesting addresses given by these ministers.
     LUCY B. WAELCHLI.

     KITCHENER, ONTARIO.

     May 1, 1947.-As our thoughts have now turned to Spring, it seems to be sufficient to mention only briefly the special events since our report in the February issue.

     Swedenborg's Birthday was celebrated by a fine banquet and social evening. Toasts were proposed to the Church and to Swedenborg, and honored by the singing of appropriate songs. Our pastor presented a comprehensive paper on Swedenborg's preparation for his work as revelator. The social part of the program featured vocal solos by the Misses Mina Schnarr and Barbara Heinrichs, and by an entertaining Swedish dance in costume by the Rev. and Mrs. Henderson.
     The children celebrated this event at a luncheon which they attended in Swedish costumes.

     Easter.-Introducing the Easter theme, the sermon on March 30th was on the text of Luke 21: 9, treating the subject of Redemption.
     On Good Friday evening the text of the sermon was from Matthew 27: 51, 52, "And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose," explaining the Liberation from the Lower Earth at the Resurrection.
     The Easter morning sermon was an explanation of the words of John 20: 17, "Jesus saith unto her, Touch me not; for I am not yet ascended 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." It treated of the truth that the Church should seek conjunction with the Divine Human, and not with the son of Mary that was in the world.
     The children's Easter service was held on Sunday morning before the regular service, and they made floral offerings in honor of the glad event they again celebrated.

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     An Easter Hop on Easter Monday was a gala event of the holiday time. Festive yellow and purple streamers, gay bunnies atop baskets, and nests of colored make-believe eggs, provided an Easter atmosphere, while the dance- able piano music, novelty dances, corsage prizes, and a tasty lunch, were responsible for a very successful formal-programs and all. A bouquet to our younger young people for their efforts!

     At our Friday supper on April 18th we heard interesting accounts of the Ministers and Teachers' Meetings in Bryn Athyn from our pastor and other representatives.
     Personal.-We have had the pleasure of welcoming five new potential members in 1947: Peter Robert Knechtel, Richard Shouldice Schnarr, David Paul Brueckman, Douglas Arthur Evens, and Wendy Jean Schnarr.
     Mrs. Yadah Hill has announced the engagement of her daughter Carita to Mr. Bruce Scott of Toronto. Our very best wishes go to them.
     MARY A. KNECHTEL.

     TORONTO, CANADA.

     May 1, 1947.-Life in the (Olivet Society seldom has a dull moment. and if such a thing should appear we would hold a business meeting and stir matters up. In the month of March, however, this was not necessary. Suppose we take it day by day.
     March 14.-Mr. Sydney Parker believes in going "all out" when he does anything. Ordinarily one "Forward-Son" acts as chef, and another provides the intellectual food. But Sydney did both at this Forward-Sons' meeting, and did a very good job, according to the best of good judges.
     March 21.-Mr. and Mrs. Archie Scott, with skill and management, organized a "Movie Night." Moving Pictures were shown by the Schneider Meat Company, educating us as to the whys and wherefores of the meat we buy; and the Canadian Pacific Railway showed the most enticing places at which to ski. Bridge games followed, and then a most delectably laden supper table appeared-and the supper quickly disappeared.
     March 24.-Theta Alpha held its meeting at the home of Mrs. Ray Brown. The reading of "The Life of the Lord," as presented by Bishop George de Charms, makes these meetings happily interesting occasions.
     March 29.-This was the 80th birthday of Lady Daniel, and a great many of her friends, at the invitation of Mr. and Mrs. Joseph Pritchet, gathered in the afternoon to congratulate her.
     March 30.-The Palm Sunday service is one to which we look forward each year. The children, dressed in their best, marched down the aisle, carrying colorful bouquets of flowers which they offered at the chancel, commemorating the Lord's triumphal ride into Jerusalem. Mr. Acton gave a very suitable talk to the children. And then, to the singing of the words, "Suffer the little children to come unto me." Mr. and Mrs. Ray Orr brought forward their tiny daughter Pamela for baptism. The very fine sermon which followed was on the same text, making the whole event a memorable one. The congregation that morning numbered 123.
     In the afternoon and evening, Mr. and Mrs. Joseph Knight held "Open House" in honor of Miss Martha Epp and Mr. Desmond McMaster, who had arrived in the city for their wedding. It was a pleasant, informal occasion which enabled Martha to become acquainted with the Toronto friends, over fifty of whom were present.

     March 31.-The Messrs, Sydney Parker and Ernest Zorn gave a "Stag" for Desmond McMaster. A gift was presented, and the evening passed in cordial conversation and discussion.
     There is nothing tardy about our Ladies' Circle. On this same night in March they held their April meeting! Apparently they had a lively time, and March went out in lionlike manner.
     Visitors during the month included Mrs. Alcoa Roschman, Mrs. John Schnarr, Mr. and Mrs. Maurice Schnarr, Mr. Gerald Schnarr, Mr. George Bone, Miss Carila Hill, Miss Martha Epp, and Mr. Desmond McMaster.

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     The McMaster-Epp wedding came on April 1st, our pastor officiating. The chancel appeared very bridal with white hydrangeas and the glow of many white candles. The bride wore blue with brown accessories, softened with touches of pink, and was unattended. Later a reception was held in the assembly hall, and the happy couple, carrying the many good wishes of their friends, left for Bryn Athyn, Virginia, and New York.

     Easter.-Our pastor delivered several most interesting sermons leading up to the Easter season, so that we had every reason to be ready for the quiet sphere of the Good Friday evening service. The chancel was appropriately decorated with white flowers and candles, forming a lovely setting for the familiar Easter hymns and the sermon on the Lord's Passion.
     The moment which remains most clearly in mind about the Easter Sunday service was when our pastor, opening the Word, turned and spoke the words, "He is nor here; He is risen!" The time in the service when one feels most surely that the Lord is present is when the Word is opened. Yet we were told, "He is not here," which brought the thought that our minds are to be elevated to a higher plane than the Book upon the altar, if we are to realize the living presence of the Lord. And the sermon spoke of the Lord's opening the eyes of the disciples before they could know of His rising again. The Sacrament was administered at this service, and the congregation numbered about 124. Very lovely rose-toned flowers added much to the beauty of the chancel.
     The children enjoyed an Easter party just before their school closing for the Easter vacation. Mrs. Zorn and Mrs. Knight provided the cake and ice cream which constitute a party, and the children provided the recitations which constitute a school closing.

     Other Events.-On April 19th the Forward-Sons entertained the ladies at the annual Ladies' Night-always a notable event. The president, Mr. Ray Orr, was toastmaster, and Mr. Percy Izzard read a paper on "New Church Education." Every man in the Club had a hand in the entertainment, giving the ladies food for thought, food for fun, and food (period)-all equally delightful. They also gave the ladies verbal bouquets, and substantiated these in the form of three corsages, which were presented to Mrs. C. Doering, Lady Daniel, and Miss Roberta Carswell.
     For the benefit of those who would rather have stayed at home and listened to the radio, a special broadcast was given over Station SONS. If you were listening in, you probably dashed out to buy some Lady Pester's Patented Perfect Pancake Powder, and thereby avoided hearing the rest. But the ladies of the Olivet Society are a hardy lot, and were able to withstand the onslaught of advertizing, sit tense through mystery, answer the quiz questions, thrill to the soap opera, and take, with a grain of salt, the news.
     April 25th found us at the Spring Dance. This is a more or less new institution, but one which is highly approved. The Swalm family, plus the Charlie White household, plus Korene Schnarr and one or two others, were responsible for this years most successful effort. The decorations were strikingly effective, symbolizing a conventional garden with floral scenes against backgrounds of black. The "Floor Show" was presented for the first time in Canada (or anywhere else). By special arrangement with D.A.D.S., Mr. Joseph Knight returned to the stage after a long absence to render "The Bird in the Gilded Cage," said "bold" being Miss Jean Bellinger, complete with gilded cage. The latest boat from somewhere brought a noteworthy pair of Apache Dancers (during which act Emily Carter and Ray Orr unaccountably disappeared from the audience).

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The Greeks may have had a word for this performance, but we have not, and doubt that the Greeks had. Television or a movie camera might give you a faint idea of the grace, poise, balance, curves, or what-have-you. of this remarkable dance team. The audience broke down completely, and their recovery is still doubtful. Gay madrigals were sung by the quartette of Carl and Joe Pritchett, Doris Orchard and Haydn John.
     About midnight it was announced that Supper is served, Madame. Never before was such an elaborate supper served at one of our dances. At a springlike table, showered with fragrant roses and sweetpeas, Mrs. Joe Knight poured coffee from a silver service, but what stopped the show was the fruit salad served to each guest. A prize is offered to the person who can name a fruit that was not represented on the plate. Delectably gay cookies were an added incentive to appetite. In other words, the Spring Dance was a great success.
     VERA CRAIGIE.

     PITTSBURGH, PA.

     Easter Sunday was fair and warm, and there was a record attendance of children and adults at the combined service of worship, with its accompanying adornment of floral offerings. The sermon, though it was addressed mainly to the children, was inspiring to the grown-ups, too. A number of young folk from Bryn Athyn were home for the spring recess, and added to the numbers of the large congregation.

     Mr. Pryke's Visit.-It was delightful to have the Rev. Martin Pryke with us on Friday, April 18. Following the supper, Mr. Boyesen reviewed the Council Meetings which he had attended in Bryn Athyn, and Mr. Daric Acton gave us the highlights of the Joint Council and explained the Pension Plan there presented. Miss Jennie Gaskill reported the sessions of the Educational Council. All of this made us feel as though we had had a part in the Bryn Athyn gatherings of the previous week
     Mr. Pryke then told us of the Societies in England, of their problems and hopes for the future. We wish them all success, and they surely deserve a great deal of credit for weathering the many vicissitudes of recent years. The pastor summed up the evening's reports, calling attention to the growth of the Church in other countries, and urging a united organization. We closed with the singing of "Our Glorious Church."
     A group of men entertained Mr. Pryke at luncheon on Saturday, and the ladies were privileged to meet with him and Mr. Boyesen at the borne of Mrs. Edwin T. Asplundh that afternoon for tea. In the evening, the Sons of the Academy Chapter held a meeting at the home of Mr. Charles H. Ebert, Sr. Mr. Pryke discussed the political and economic situations in England at the present time.
     On Sunday morning, Mr. Pryke conducted the Children's Service and delivered the sermon at the adult service. He also addressed the pupils of the Day School on Monday morning. We all appreciated meeting him again, and his visit made us feel much closer to "Our Friends Across the Sea."

     The Church Supper on April 25th was something of an innovation. It was planned, prepared and served by the three girls of the seventh grade of our school, assisted by Mrs. J. W. Frazier. It was declared a great success. The girls are happy to have done something useful for the church, and gratified that they made a small profit for the Supper Fund.
     The Pittsburgh Chapter of Theta Alpha entertained the ladies of the society at a buffet supper at the home of Mrs. Charles Brown on Sunday evening, April 27th. The entertainment was in the form of a Fashion Show, or rather an Old Fashion Show, from the period of the Chicago World's Fair in 1893 through 1929, revealing what the ladies thought was "chic" in those days! Mrs. J. Edmund Blair and her committee are to be commended.

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Mrs. Blair told us a story which finished with a Pantry Shower for Mrs. John Alden, our most recent bride, and with bouquets of narcissus for Mrs. Arthur Schoenberger and Mrs. George Field.
     An April-May meeting of the Woman s Guild was held on April 29th at the home of Mrs. Homer Schoenberger to discuss plans for the Summer and for the Fall District Assembly.
     ELIZABETH R. DOERING.

     DETROIT, MICHIGAN.

     May 1, 1947.-We have very interesting news concerning our former members, Lieut. and Mrs. Marvin J. Walker. They are now living at Spokane, Washington, where Marvin is in charge of a Naval Supply Depot. Recently they were blest with their third child, this time a girl, Carolyn Louise, and there is great happiness in that grand little family. Until a few months ago, Marvin had spent a large part of his married life at sea, and has only recently been assigned to shore duty. We can well imagine their joy in now having a real home, and being united in their family life. May they not soon again be separated!
     And now the lure of the West has taken another of our valued members,-Mrs. Hesry Mellman (Sylvia Synnestvedt). Her ambitious and capable husband, seeking new worlds to conquer, decided that Portland, Oregon, offered a more lucrative field for his talents, and accepted a position offered him there. He has been appointed business manager of the Wherne Tailoring Company, of Oregon City, a suburb of Portland. We are exceedingly sorry to lose the Mellmans, and wish them every success in their new venture. Our loss will be a gain for the Rev. Harold Cranch, who will have one more hem, to visit on his pastoral visits to the Western States.
     The Kitchener Society has been well represented at our recent services. On Sunday. March 30, our visitors were: Mrs. Alfred Bellinger. Paul Bellinger and Howard Steen, who were en route to Vancouver, B. C. On Sunday, April 27, we had with us: Mrs. Horace Day, and the Misses Stella, Lucinda and ma Bellinger. We greatly appreciated having these Kitchener folk with us, and hope they will find an opportunity to drop in again.
     Another visitor whom we were very happy to see was our former member, Dan Horigan, who attended our lay service on Sunday, April 20, and was enthusiastically received. Dan is Eastern representative for a Detroit engineering concern, and when he was transferred from Detroit we reluctantly surrendered him to the New York Society. Come again soon, Dan!
     Mr. Harold Bellinger, president of our local chapter of the Sons of the Academy, attended a meeting of the nominating committee of the Sons, held at Akron, Ohio, in March. He is also active on the District Assembly Committee, and recently visited Pittsburgh to attend a meeting of that Committee.
     Mr. Geoffrey Childs and Mr. Norman Synnestvedt were in Bryn Athyn, April 11-13, attending the meetings of the Executive Committee of the General Church. Norman was accompanied by his wife, and they were entertained by Mr. and Mrs. Robert Synnestvedt. We understand that all had a most enjoyable social time between sessions of the Committee.
     An April Shower-Miss Virginia Childs, youngest daughter of Mr. and Mrs. Geoffrey Childs, was honored with a bridal shower as a special feature of our meeting on April 27th. She received a large number of useful gifts. Virginia is to be married in June to Mr. Hugh Gyllenhaal, of Bryn Athyn, and they will live in Pittsburgh.
     Thus is the influence of the Detroit Group spreading around the Country. Already we have former members in California, Washington State, Oregon, and New York. Pennsylvania will be our fifth State.
     WILLIAM W. WALKER.

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     THE HAGUE, HOLLAND.

     April 24, 1947.-After the glad days of the Bishop's visit, when the festive feelings of us all governed in our hearts, and expressed themselves in activities both spiritual and natural, we returned to the business of our daily lives, and to our regular Sunday services and weekly readings of the Writings.
     Nevertheless, this high time of the Bishops visit remains in our thoughts as a milestone in our life, from which we go on in a new strengthening of mind to uphold the flame of our efforts to develop our society, and to build up the New Church of our Lord in our midst.
     Christmas Day arrives, and affords an occasion to kneel before the Lord and pray for His blessing upon our works. We remembered with thankfulness His first coming into the world for the liberation of mankind from the dominance of the hells. In our service we heard an inspiring sermon of the Rev. Gilbert H. Smith, on the text. "And this shall be a sign unto you. Ye shall find the babe wrapped in swaddling clothes, lying in a manger." (Luke 2: 12.) It may also be as a sign of the birth in our minds of the recognition of Him as being the God of heaven and earth. In this sermon the truth is set forth in such a clear way that the congregation of ten of our members listened with great attentiveness to the beautiful narrative of old and its deep spiritual meaning.
     An animated conversation followed the service of worship; and, after we had tasted the traditional sweets and drinks, the moment came to say goodbye, but with a feeling of satisfaction.

     A Set of the Writings.-Mr. Hes was so kind as to provide a room for the set of the Writings which came into our possession through the generosity of the Bishop. Soon the question arose: What use are we to make of this set? It then came into our minds that, in the very beginning of the New Church, the same question was asked by some lovers of the Writings in London, and, "in order to discover what amount of general interest there was in their study, an advertisement was issued, inviting all sympathizers to meet at the London Coffee House, Ludgate Hill, in the evening of December 5, 1783." This we read in Trobridge's book. Swedenborg's Life acid Teaching.
     Inspired by this good idea, we put an advertisement in the journal of Mr. Hes, Rijswijksche Courant, once a week. It reads: `Invitation to those who sympathize with the Writings of Emanuel Swedenborg to visit and to use the bookroom of the Swedenborg Study Circle, Stadhouderseraat 30, Rijswijk, Z-H." Knowing by experience that the interest in spiritual things is not great in the Christian world, we would be glad if only a few were attracted by our call. After some weeks, three persons reported themselves. We must wait and see how it will develop.

     Two Friends Visit Us.-Twenty or more years ago we knew two earnest readers of the Writings Mr. Rijksen, of Nijmegen, and his brother-in-law, Mr. Gielen. of Dordrecht. Quite unexpectedly I received a letter from Mr. Rijksen in which he said that he had been touched by the sphere of Bryn Athyn so evident in NEW CHURCH LIFE, which he had been receiving once more after our liberation. He hoped to find the same sphere in our society, and asked whether he and Mr. Gielen could attend a service in our home. We recognized this as a token of the secret Operations of the Divine Providence, and fixed a date for the meeting.
     So, on a beaming but wintry Sunday morning in January, we saluted our two friends in the Francis home. On account of the coal shortage, we had but one stove to use in our rooms, but we all arranged ourselves around the fire in a half circle, with the table in the midst and the Word upon it.

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After we had said the Lord's Prayer together, and Lessons had been read from the Apocalypse 20 and 21, and from C. L. 532, Mr. Francis presented a sermon of the Rev. Dr. Hugo Lj. Odhner which he had translated into the Dutch language. It was entitled "Making All Things New," from the text: "And He that sat upon the throne said, Behold, I make all things new." (Revelation 21: 5.)
     The closing words of the sermon were: "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 be 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.'" The whole sermon made a deep impression upon the minds of the congregation, and afterwards caused an animated conversation.
     The ladies served delicious American coffee and sweets, and a talk about church subjects developed, with a discussion of plans for the future.
The question of publishing a monthly magazine has interested us all. What can we do about this matter? After considering the possibilities, we came to the conclusion that the problem of financial means and obtaining paper cannot be solved at this time. We have under consideration, however, the possibility of issuing a magazine in manuscript.
     It was a very interesting and inspiring morning in a friendly sphere, and in parting we wished our new friends good luck and a glad meeting again in our midst.
     EMANUEL FRANCIS.
ACADEMY OF THE NEW CHURCH 1947

ACADEMY OF THE NEW CHURCH ELDRED S. KLEIN 1947

     Announcements

     The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church will be held in the Chapel of Benade Hall, Bryn Athyn, Pa., on Saturday, June 7, 1947, at 8.00 p.m. The public is cordially invited to attend.
     After opportunity has been given for the presentation and discussion of the Annual Reports of the officers of the Academy, Randolph W. Childs, Esq., will deliver the Address.

     ELDRED S. KLEIN,
          Secretary.
CANADIAN NORTHWEST 1947

CANADIAN NORTHWEST 1947

The Rev. Karl R. Alden will again undertake a summer's tour of pastoral visits to members of the General Church in Northwest Canada.
Leaving Bryn Athyn on June 19th, he will go to Toronto, and thence to places in Northern Ontario, Manitoba, Saskatchewan, Alberta, and British Columbia, beginning his return journey on August 18th.
WESTERN STATES 1947

WESTERN STATES 1947

During the month of August, the Rev. Harold Cranch will go on a tour of pastoral visits to members of the General Church residing in the northern tier of the Western States. During February and March he visited members in the southwest, from California to Texas.

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ANNUAL COUNCIL MEETINGS 1947

ANNUAL COUNCIL MEETINGS Various 1947

NEW CHURCH LFE

VOL. LXVII
JULY, 1947
No. 7
     JOINT COUNCIL.

     APRIL 12, 1947.

     The fifty-third regular joint meeting of the Council of the Clergy and the Executive Committee of the General Church of the New Jerusalem was held in the Council Chamber of the Bryn Athyn Church on Saturday, April 12, 1947, at 10 a.m. The following gentlemen were present:
     Of the CLERGY: The Rt. Rev. Messrs. George de Charms (presiding) and Willard D. Pendleton; the Rev. Messrs. A. W. Acton, E. C. Acton, K. R. Alden, B. A. H. Boyesen, W. B. Caldwell, H. C. Cranch, C. E. Doering, F. E. Gyllenhaal, W. C. Henderson, H. L. Odhner, Martin Pryke, M. D. Rich, William Whitehead, and R. G. Cranch. (16)
     Of the EXECUTIVE COMMITTEE: Messrs. Daric E. Acton, K. C. Acton, Griffith Asplundh, Lester Asplundh, E. C. Bostock, G. S. Childs, R. W. Childs, E. H. Davis, R. R. Gladish, Hubert Hyatt, Dr. M. W. Heilman, Messrs. Donald Merrell, Hubert Nelson, P. C. Pendleton, H. F. Pitcairn, Arthur Synnestvedt, Norman Synnestvedt, and H. C. Walter. (18)
     1. After prayer and reading from the Word, Bishop de Charms opened the meeting.
     2. The MINUTES of the 52nd regular meeting were accepted as printed in NEW CHURCH LIFE, 1946, pp. 158-168.
     3. The Report of the SECRETARY OF THE GENERAL CHURCH was accepted as printed in NEW CHURCH LIFE, 1947, pp. 172-177.

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     4. The Report of the Secretary of the COUNCIL OF THE CLERGY was accepted as printed in NEW CHURCH LIFE, 1947, pp. 178-185.
     5. The Report of the EDITOR OF NEW CHURCH LIFE was received as printed in the April issue, page 185.
     6. Mr. Hubert Hyatt, the TREASURER OF THE GENERAL CHURCH, submitted a summary Report covering two years, 1945 and 1946, as follows:

Bishop and Gentlemen:
     Unfortunately, and with regret by the Treasurer, no General Church Treasury Report has been published since that for 1944. Therefore, the Report herewith is for the two years 1945 and 1946. The following is a summary of the detailed Report which is now being printed, and which it is intended to distribute throughout the Church.

     The financial activities for 1945, and especially those for 1946, reflect a material prosperity for the General Church substantially greater than previously.

     During the two years, $145,500 was received in contributions: $94,900 to capital, and $50,600 to income.

     Contributions to capital: 530 from the New York Society to its Building Fund; $90 to the Extension Fund by Bequest from Mr. H. George Field, who died April 9th, 1945; $100 to the Roll of Honor Memorial Fund from the seventeenth Donor thereto; $670 as the third conveyance to the Middleport Society Fund; $5,150 bequeathed to the Orphanage Fund by Mrs. Elmer Harrold of Youngstown, Ohio, formerly Miss Alice E. Renkenherger, who died October 14th, 1945; $6,390 to the Extension Fund, $2,130 to the Orphanage Fund, and $6,390 to the Pension Fund from the Academy's Hager Trust; and $73950 to the General Fund from sixteen Donors.

     Contributions to 1945 income: 5360 from 19 Donors for Orphanage purposes; $3,550 from 215 Donors for South African Mission purposes; and $18,430 from 799 Donors for General purposes.

     Contributions to 1946 income: 5300 from 15 Donors for Orphanage purposes; $3,850 from 183 Donors for South African Mission purposes; and 524110 from 815 Donors for General purposes. South African Mission contributions for 1946 were greater in amount, but from fewer donors than previously. General purpose contributions were an all-time high, both for amount and number of Donors, but the Church-wide percentage for number fell from the maximum of 48 for 1945 to 47 for 1946. The top percentages for members in 1946 are Washington, D. C. 83, South Africa 77, Pittsburgh 73, Glenview 72, Detroit 65, Kitchener 64, and Bryn Athyn 63. Three of these are up from 1945, that for South Africa by 46; and four are down, that for Pittsburgh by 16.

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     The material resources of the General Church are divided among fifteen funds: thirteen Trust Funds, one General Operating Fund, and one General Reserves Fund. Their total 1945 income was $46,920, with $22,340 contributed as above, $1,820 from NEW CHURCH LIFE subscriptions, and $22,760 from investments, etc. Their total 1946 income was $54,460 with $28,260 contributed as above, $1,960 from NEW CHURCH LIFE subscriptions, and $24,240 from investments, etc. At the end of 1946, the total book value was $754,900, made up of $5,900 in current assets plus $749,000 invested in bonds and stocks. The total market value was about 20 percent greater than the book value. The 1945-1946 book value increase, from $604,000 to $754,900, consists of $94,900 contributed to capital as above, $36,100 gained on investment sales, and $19,900 of income reserved for the future. The 1945-1946 expenditures were as follows:
                                   1945          1946
Bishop's Office                         $ 2,230     $ 2,180
Extension Aid for assisting the work of
     various Ministers at various localities     13,370     11,590
Adult Education Committee               1,130     ...
Correspondence Sunday School
     Committee                         ...          940
Visual Education Committee
"New Church Life"                         5,180     5,260
Reading Calendars                    70          100
South African Mission                    5,070     6,070
Pensions                              3,930     4,620
Extraordinary Traveling Expenses          ...          3,630
Extraordinary Moving Expenses          ...          9,080
Stockholm Society, as the income from
     its funds held by the General Church     410          400
Administration of Trust Funds          810          1,120
Treasury Office                         1,490     2,420
Sundries                              50          150

Totals                              $33,740     $47,710
1946

     The extraordinary traveling and moving in 1946 consisted of Bishop De Charms' visit to Europe, the attendance at Bryn Athyn meetings of four Ministers from overseas, and the moving of five Ministers and their families, two across the Atlantic, and two from one antipodes to the other.

     That the General Church has enjoyed the measure of prosperity which is indicated by this and preceding Reports, is something for which the great bulk of the credit belongs to the contributors of its income and capital. It is a pleasure, on behalf of the Church, to extend warm thanks and deep appreciation to each of them.

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It also is a pleasure to extend similar thanks and appreciation to the numerous others who have helped promote the material well-being of the General Church, including members of the Executive Committee and its sub-committees, especially the Investment Committee, and all the Treasury Agents, both those of the past and those now active.

     This Report refers to contributors and contributions in numbers and amounts which are larger than at any time previously. Nevertheless, it continues to be the fact that more than half our members are not recorded as contributors. Attention again is directed to this because it is important. There needs to be found a remedy which will effect substantial and continuing improvement with respect to the General Church, to the Academy, and to most if not all our Societies.
     Respectfully submitted,
          HUBERT HYATT.
               Treasurer.

     The Report was discussed and, on motion, accepted and filed. It was explained that a detailed Report was being printed for general distribution. During the discussion, in which Mr. E. C. Bostock took a prominent part, it was noted that, while our capital position is favorable, we are now in a period of inflation; the old dollar values will probably never return, and a severe financial disturbance may be expected as a consequence of the recent war.
     7. The Report of the Secretary of the EXECUTIVE COMMITTEE and of the GENERAL CHURCH, INCORPORATED was submitted as printed in NEW CHURCH LIFE, 1947, p. 186-corrected by the adding of the name of Mr. S. William Schroder to the list of deceased members and adjusting the totals. The amended Report was accepted.
     8. The Rev. Fred. E. Gyllenhaal gave a verbal Report on the progress of the Correspondence Sunday School project, as follows:

     REPORT OF THE GENERAL CHURCH RELIGIOUS EDUCATION
     PROGRAM COMMITTEE.

     This Report covers a period of only eight months, or from August 1st, 1946, to March 31st, 1947.
     The Rev. F. E. Gyllenhaal was engaged by the General Church as Pastor-in-Charge of this work, as from August 1st, 1946.
     In January, 1947, Bishop de Charms appointed the following members of a Committee to carry on this work: Rev. Harold Cranch, Art Director. Mr. W. H. Alden, Treasurer. Mr. A. Gunther, Librarian. Miss Margaret Bostock, Director of Distribution. Miss Virginia Junge, Counsellor for Grades 7 and 8.
Mrs. Daric F. Acton, Counsellor for Grades 5 and 6. Miss E. Pendleton, Counsellor for Grades 3 and 4.

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Mrs. L. W. T. David, Counsellor for the Kindergarten and Grades 1 and 2. Mrs. Richard de Charms, Counsellor for Preschool work.
     The work of this Committee is a continuation and expansion of Religion Lessons initiated by Theta Alpha in 1940, and successfully carried on for six years by Theta Alpha, ably assisted by the Rev. Harold C. Cranch.
     During the past eight months the Glenview Chapter of Theta Alpha, under the direction of Miss Virginia Junge, has supplied Grades 7 and 8 with weekly Religion Lessons on "The Life of the Lord." The Pittsburgh Chapter of Theta Alpha prepared 44 Lessons for Grade 5. The first four of these will be distributed in April, and more of them in May and June. It is hoped that 50 Grade 6 Religion Lessons, prepared by the Pastor-in-Charge will also be ready for distribution in April.
     The Pastor-in-Charge has prepared 40 Grade 4 Religion Lessons, the distribution of which will begin in April.
     The material previously prepared and used for the remaining Grades and the Kindergarten (including all the valuable handwork and art work prepared by Mr. Cranch) has been distributed. As it is quite insufficient for a year's work (Grade 3, for example, having only 16 Lessons), the Committee hopes to have new material ready for distribution in September.
     Mrs. Richard de Charms has supervised the obtaining and preparation of suitable Addresses for all Grades for Thanksgiving, Christmas. Swedenborg's Birthday, and Easter; and she is preparing material suitable for instruction about the Nineteenth of June. She has also distributed three papers by Bishop Willard Pendleton addressed to parents of Pre-school children.
     In all of these Religion Lessons the outlines given in the Bryn Athyn Elementary School Curriculum are followed.
     The Committee proposes to prepare during the summer for distribution in September a complete course of Religion Lessons for Grade 9, following the outlines of the course given by the Rev. K. R. Alden in the first year of the Boys' High School, and by the Rev. Dr. H. Lj. Odhner in the first year of the Girls' High School.
     In December, 1946, the Executive Committee appropriated $1000 towards this work. Private contributions have also been made.
     Respectfully submitted,
          FRED E. GYLLENHAAL.
               Pastor-in-Charge.
April 1, 1947.

     Mr. Philip C. Pendleton voiced the Council's appreciation of the excellent work of Mr. Gyllenhaal and his organization. Although the time had evidently arrived for a formalization of the Sunday School work, he expressed a hope that in this process the spontaneity of the volunteer workers would be maintained.

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     Rev. Harold C. Cranch testified that the work was being done more efficiently than ever before, and he felt that any discouragement which the transition period has caused was now over. He noted the special value of the work of those ladies who were pioneering in New Church art. Since we are now reaching the children at an earlier age, the work of the older grades can be of a more advanced character than before.
     9. A Report of the COMMITTEE ON PENSIONS AND ANNUITIES was submitted by Mr. Edward C. Bostock, Chairman, as follows:

     PENSION AND ANNUITY PLAN FOR THE GENERAL CHURCH
     OF THE NEW JERUSALEM.

     The General Church Pension and Annuity Plan, hereinafter called "Pension Plan,' is a voluntary, cooperative plan between the Societies and Circles of the General Church and The General Church of the New Jerusalem, an Illinois Corporation, hereinafter known as the "General Church," for the purpose of assisting Ministers and Teachers or other employees of the General Church and Ministers and Teachers of its Societies or Circles, who shall be designated hereafter as "employees," from the income of the General Church Pension Fund.
     The income of the General Church Pension Fund will be sustained by interest and dividends from Pension Fund investments, by voluntary contributions, and by contributions to be made to the Pension Fund by all the subscribers to the Pension Plan, amounting to ten per cent (10%) of all salaries paid by them to their employees who are eligible under the Pension Plan, whether in cash or otherwise.
     The Pension Fund shall be held and disbursed by the Treasurer of the General Church or his designated assistant, subject to the direction and administration of the General Church Pension Committee appointed by the Executive Committee of the General Church.
     Pensions shall he paid to employees after age sixty-five (651, providing at least ten (10) years of service have been rendered. Employment may be continued after age sixty-five (65) by mutual agreement between employer and employee, in which case the terms of pension that would have applied at age sixty-five shall apply when retirement takes place.
     Annuities shall be paid to employees who become incapacitated while in active service, after ten (10) years of service have been rendered.
     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 annually, figured on the basis of his years of service. He shall receive a percentage of the average of the annual salaries paid to him during the five highest paid years of his employment with the General Church, including its societies or circles and/or The Academy of the New Church, which years need not be consecutive; for ten (10)     years of service 20%, and for each additional year 1% of such average annual salary; however, the total percentage paid shall not exceed 50% of his average annual salary, as defined herein.

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     Salary shall comprise all money received, including voluntary basket contributions plus the fair rental value of a dwelling house or the fair value of other benefits included in his annual compensation.
     The Pension Committee may in its discretion in exceptional cases recommend to the General Church Executive Committee modifications of this Pension Plan to provide greater or less pensions or annuities, and the Executive Committee shall approve or reject such recommendations.
     In case of an employee, entitled to a pension or annuity under this Pension Plan, who has also been an employee of The Academy of the New Church, it is the intent of this Pension Plan that his services to the Academy and the General Church shall be considered cumulatively, and the Pension Committee will cooperate with the Academy in order to provide such employee with full benefits of the Pension Plan, and the cost thereof shall be shared on the basis of the years of service to each body.
     The principal and income of the Pension Fund shall be subject in whole or in part to withdrawal and application to such uses of the General Church as may he deemed proper by the Executive Committee, who shall have the power to amend or suspend the Pension Plan at any time.
     Social Security or other benefits awarded by the Federal or State governments may be deducted from benefits allowed under the Pension Plan, at the discretion of the Pension Committee.
     The Pension Plan does not extend to the dependent spouses or dependent children of deceased employees.
                    PENSION COMMITTEE,
               THE GENERAL CHURCH OF THE NEW JERUSALEM.
                    Edward C. Bostock, Chairman,
                    Geoffrey S. Childs,
                    Edward H. Davis,
                    Theodore N. Glenn,
                    Hubert Hyatt,
                         April 8, 1947.

     NOTES ON PENSION AND ANNUITY PLAN FOR THE GENERAL
     CHURCH OF THE NEW JERUSALEM.

     In presenting the Pension Plan, it should he noted that it has been designed to give immediate protection to ministers and teachers in a society or circle as soon as the Plan has been adopted by the society or circle in question. This is made possible only by the fact that the General Church has a capital fund of approximately $97,000.00, the income from which goes into the Pension Fund, and because the General Church and its societies and circles will pool their contributions to the Fund for mutual benefit.

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     The adequacy of the Plan is not and cannot be guaranteed by the General Church, but it is believed that the proposed payments to the Fund, together with its present small income, will be sufficient to sustain the Plan. It is a "mutual" plan dependent upon the good will and good faith of the participants. The success of the Plan depends upon the participants realizing that it is essential to provide, not only for adequate pay to ministers and teachers on active duty, but for care of those who have given their lives to the work of the Church. The Church is sustained by voluntary support, and the Pension Fund is just one segment of this support.
     While the amount of ten per cent of salaries to be set aside for pensions, and annuities may at first blush seem like a large amount, it should he borne in mind that we are now carrying some ministers and teachers on our salary rolls that should be otherwise provided for. Furthermore, as the older ministers and teachers are retired, younger ones will take their places at proportionately lower salaries, so that the over-all cost should not be out of line with what we now have. There is, of course, one risk in the Plan, namely, that the proportion of aged teachers and ministers is high, and the fund might temporarily be taxed very heavily. However, the very fact that there are so many of advanced age on the payroll would make the cost of capitalizing the fund or putting it on an insurance basis prohibitive. For the benefit of those who may not have heard the discussion at the General Assembly, it should be said that various insurance schemes were explored, and that the cost in all cases was excessive.
     For example, one study made by the John Hancock Mutual Life Insurance Company outlined a scheme for Retirement Annuities. Their plan provided for retirement at age sixty-five. Under it the employee would receive a percentage of his salary for the balance of his life, in most cases amounting to about forty percent of his last salary. This plan did not provide any payment for disability, and required a down payment to the insurance company of $360,000.00.
     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., of standard life policies. No advantage in premium rates was to be had by virtue of insuring a group, and the rate 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 have been much more than the ten per cent payment to our fund, without securing anything like the benefits we have provided.
     Two provisions at the end of the Plan should have special explanation: "The principal and income of the Pension Fund shall be subject in whole or in part to withdrawal and application to such uses of the General Church as may be deemed proper by the Executive Committee, who shall have the power to amend or suspend the Pension Plan at any time."

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This provision is made because under the tax laws a charitable organization must at all times retain the right to administer its funds as a charity. A pension fund, set up as a specific trust, for the sole purpose of pensions, withdrawn from the jurisdiction of the charity, might be subject to taxation.
     "The Pension Plan does not extend to the dependent spouses or dependent children of deceased employees." Any payments to the surviving partner or children of an employee, made under any form of agreement, implied or stated, becomes taxable under federal tax laws as salary to the employee or his survivor or survivors. It was thought best by the Executive Committee, therefore, not to extend the Plan beyond the employee himself.
     The plan, to be successful, must receive the hearty support of all concerned. We are confident that it will be of great benefit to all our ministers and teachers in the General Church, and we solicit your cooperation.
     April 8,1947.

     After various aspects of the plan were explained, and ways of covering situations not directly met in the plan were indicated; and after thanks had been expressed to Mr. Bostock for his unstinting labors which led to so fruitful a result; the Report was received and filed.
     10. By a rising vote, the Council associated itself with the sentiments expressed by the Council of the Clergy in its Memorial Resolution relative to the late REV. DR. ELDRIC E. IUNGERICH. (See June issue, page 242.)
     11. The Council recorded its sense of loss in the death of its members, Messrs. DAVID GLADISH and FRANK WILSON.
     12. The Secretary was instructed to convey thanks to the Women's Guild of the Bryn Athyn Church which had provided refreshments for the sessions of the Annual Meetings.
     13. The meeting adjourned.
     Respectfully submitted,
          HUGO LJ. ODHNER,
               Secretary.

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CELESTIAL SENSE OF THE WORD 1947

CELESTIAL SENSE OF THE WORD Rev. E. E. IUNGERICH 1947

     It is well known to New Churchmen from the Heavenly Doctrine that the Divine Truth or the Word was given in written form upon our earth to the end that it might be the means of conjoining the angels of heaven with the men of the church, for their mutual benefit. Many particulars concerning this relationship are revealed in the Doctrine, from which we shall first cite the following:

     "The Word was given to the end that by it their might be a conjunction of the heavens among themselves, and also a conjunction of the heavens with the human race, for whom is the sense of the letter, which is merely natural, and hence the basis of the remaining three senses." (A. E. 1024.)
     "From the Word in the letter a man draws and calls forth a natural sense, a spiritual angel a spiritual sense, and a celestial angel a celestial sense; almost as the wood of a tree its juice, a leaf its own, and the fruit its own, all from the same earth. And, what is wonderful, this takes place in an instant when a man is reading the Word, without the angel's knowing what the man thinks, or the man what the angel thinks, when yet their thoughts are one by correspondences, just as end, cause, and effect are one; actually, also, ends are in the celestial kingdom, causes in the spiritual kingdom, and effects in the natural world." (A. E. 1083:8.)
     "Since the angels of the three heavens receive their wisdom from the Lord by means of the Word with them, and their Words make one with our Word by correspondences, it follows that the sense of the letter of our Word is the basis, support and firmament of the wisdom of the angels of heaven; for the heavens subsist upon the human race as a house rests upon its foundation. And so the wisdom of the angels of heaven subsists in like manner upon the knowledge, intelligence and wisdom of men from the sense of the letter of the Word. Hence it is that, of the Lord's Divine Providence, there has been no mutilation of the sense of the letter of the Word from its first revelation not even as to a word or letter of the original text; for every word is a fulcrum, and in some measure every letter." (A. E. 1085:2.)

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     With these general statements as preliminary, we would here treat of the celestial or supreme sense of the Word, and offer some thoughts upon the benefits that are to be derived from the reading of the Word of the Old Testament in the original Hebrew by the man of the New Church. First, let us recall the general teaching of the Writings concerning the celestial sense of the Word.
     The constant theme of the celestial sense is the Lord Himself. (A. C. 7417.) That sense treats of the Divine Marriage of Good and Truth in Him (A. C. 3132, 3956); of Divine things as being in His Divine Rational (A. C. 3245); of His making the Human with Himself Divine (A. C. 3471), down to His Natural (A. C. 4402), even to its sensual things and their recipients (A. C. 5078); of His sustaining all temptations from His Own power (A. C. 3927) of the heavenly marriage of good and truth as proceeding from Him (A. C. 3956); of His foresight and providence (A. C. 3966), omniscience (A. R. 350), omnipotence (A. R. 352), love and mercy (A. R. 357).
     Wherever the internal sense unfolds qualities of man, the church, or heaven, this supreme sense sets forth eminently the qualities or states of the Lord while He was in the world (A. C. 10076). So, where the internal sense describes man's two states of regeneration, the inmost sense sets forth how the Lord first became the Divine Good of the Divine Love by conjoining in Himself Divine Truth with Divine Good, and then sent forth thence the Divine Truth whereby He imparts life and light to the heavens, and causes them to subsist perpetually (Ibid.). The celestial sense, with this its theme, is the source of all the holiness and life in the Word (A. C. 8943, 9389); for the verimost essential of the church and its worship is the acknowledgment of the Divine in the Lords Human which this sense throughout upholds. (A. C. 10370.)
     "In the inmost sense," we read, "is the Lord alone; for it treats of Him, of the glorification of His Human, of the ordering of the heavens, of the subjugation of the hells, and of His instauration of the church. . . . The several tribes of Israel therefore each signify in this sense the Lord as to an attribute and work of His." (A. E. 435:4.)

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"His flesh and blood in the Holy Supper signify the proprial Human which the Lord acquired and made Divine as to Good and Truth; . . . for by the Lord's Divine Human in the celestial sense is signified Divine Love Itself, a love toward the entire human race which it wills to save, make blessed and happy to eternity, and to appropriate to them its own Divine as far as they can receive." (A. C. 4735:4.) "Naked goods" are in the celestial sense (S. S. 40); and it can hardly be unfolded, since it does not fall as much into the thought of the understanding as into the affections of the will. (S. S. 19.) It is "most occult," and only perceptible to those in love to the Lord from the Lord. (A. R. 830.)

The TEN COMMANDMENTS as to the celestial sense are: I. One God alone is to be acknowledged and worshipped. In Him is a trine, the Divine from Eternity, the Divine born in time, the Divine Proceeding from both. (A. E. 1025.) He, Jehovah God, is Infinite, Immense, Eternal, Omnipotent, Omniscient, Omnipresent; First and Last, Beginning and End, Who Was, Is, and Will Be; Very Love and Very Wisdom, or Very Good and Very Truth, and hence Very Life: thus the Only One from Whom all things are. (T. C. R. 295.) II. The "Name of God" is the Divine as to its Quale, thus the Lord's Divine Human, since this is the Quale of the Divine Itself. (A. E. 1025.) "Not to take it in vain" is not to commit the sin against the Holy Spirit, that is, not to blaspheme or deny the Divinity of the Lord's Human and the Holiness of the Word. (T. C. R. 296.) III. "Keeping the Sabbath holy" means conjunction with the Lord, and peace from protection against hell by Him who is the Prince of Peace. (T. C. R. 303.)
IV. "Honoring father and mother" is to honor the Lord Jesus Christ and the church universal or communion of saints, whose fruits from conjunction with the Lord are goods of charity and truths of faith. (T. C. R. 307.) V. "Not to Kill" means not to be enraged against the Lord, hate Him, or wish to blot out His Name; thus not to crucify Him spiritually. (T. C. R. 311.) VI. "Not to commit adultery" is not to deny and profane the Holiness of the Word, as is done by deriding at heart all things of the church and of religion, for these are from the Word. (T. C. R. 316.) VII. "Not to steal" means not to take away the Lord's Divine Power, either by claiming His Merit and Justice, or by worshipping Him, and yet not trusting in Him, but only in self. (T. C. R. 317.)

301

     To claim infallible Divinity for the mental operations of men, spirits, or angels, or the various coalitions they may form to promote the Lord's kingdom, is a violation of this seventh commandment in its lower spiritual sense. Only in the case of a seer who is inspired to give a Divine Revelation is the human element so overruled that the result is a pure Divine work in ultimates. Swedenborg therefore assures us that what he wrote came from the Lord alone, and in no way from any spirits or angels, who would at the same time have inevitably transmitted "things not good." (A. C. 8728.) John the revelator was twice rebuked by an angel for failing to mark this distinction; the angel saying, "I am thy fellow servant; worship God!" (Apoc. xix, xxii.)
     VIII. "Not to lie' is not to blaspheme the Lord and the Word by exiling the very truth of the church; for this is the Lord. (T. C. R. 322.) IX, X. "Not to covet" means not to desire at heart to do any of these forbidden things. (T. C. R. 329.)

     To illustrate the difference between the celestial sense and the lower internal or spiritual sense, let us take Psalm xxxii: 2; "Happy the man to whom the Lord imputes not iniquity, and in whose spirit there is not deceit." Its spiritual sense is given as: "A just man is blessed" (P. P.); attention being focused upon man and his accomplishments. But its celestial sense is: "That the Lord is merciful also to those who do evil." (T. C. R. 278.) Here the attention is centered upon the Lord, and upon His invariable attitude toward all His creatures.
     Celestial men or angels are interiorly rational, whereas the spiritual are interiorly natural. (A. C. 4402.) Their state is Divinely celestial. Being in the Lord, they are, from their love to Him, in peace more than others (A. C. 8665), and in wisdom (A. C. 9389). They think "supra-spiritually" (A. C. 10614), being stirred by the affection or love within the words of Scripture, and fashioning thence most celestial ideas, called "the lights of ideas." (A. C. 2802.) This is perceiving the Word in its inmost sense. (A. C. 10627.)

302

In the singulars of the Word there is the affection and the subject matter. The celestial angels pay no attention to the words which are of the subject matter, for they perceive the Word as it is in internals, or as to the affections. From the affection and its series they then form to themselves ideas with indefinite variety. Thus, from Abraham's words to Jehovah, "If, I pray, I have found grace in thine eyes," they perceive the Lord's state of humiliation while in the human, though no more than the affection of the humiliation. From it, and with great variety, they form what can hardly be called ideas, but rather lights of the affections and perceptions, pursuant to the series of the affection of what is read from the Word. Their perception, thought, and speech, are more ineffable and richer than those of the spiritual, whose attention is determined to the subject matter and the series of utterances in the Word. (A. C. 2157.) Again, from Abraham's words, "Pray let it not anger my Lord, and I will speak," they perceive a sort of anxiety on the Lords part with regard to the human race, with innumerable derivations of His love that were in His thought about the human race. For they only perceive the affection of the things that are in the internal sense. When a man reads the Word, they have at once a perception from the affection alone. From it they form to themselves an innumerable variety of celestial ideas, according to the progressive harmonies of the celestial things of love that are in the affection. (A. C. 2275.)
Their celestial speech corresponds to the realm of the heart, being of the affections which are of love. To man it is incomprehensible, for it is the universal of all things, and is in the man in his inmosts, when these, by love, are opened to the Lord. Being in the inmost sense which concerns the Lord, they perceive, as to the Word, all the affections down to the leasts, and, as to the man, all things of his affection and love, whether he speaks, sighs, beats his breast, weeps, or rejoices, inasmuch as it is ends which they perceive. Their thought and speech do not arise from the understanding when abstracted from the will, but when it is conjoined thereto. It is as if from the will itself As their voluntary does not affect those below, their speech as to interior affections is not comprehensible. Still, the words flowing thence affect the spiritual, and cause some comprehension thereof. (S. D. 5102.)

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They have not thoughts, but perceptions, about things seen and heard; these being from affections that are varied with them as thoughts are varied with the spiritual. (De Verbo, 3e.)
In order to observe from personal experience the nature of the discrete difference between the celestial and spiritual angels-a difference such that there can be no ratio or approximation between them-Swedenborg says he would have had to be a spiritual angel. Some angels of the spiritual heaven were then permitted to investigate the difference, and report their experience to him. Elevated among angels of the celestial heaven, they were told to think and speak with those there, and to retain, during their subsequent descent, the memory of what had transpired. Upon their return to their own heaven, they confessed that it was impossible for them to describe in any words this prior state of theirs. (De Verbo, 3b.) This was because the speech in the inmost heaven is perceptive from affections. It is from changes of the heat of heaven, its light assisting. Those below cannot know what it is unless they are of a celestial genius, and it has been granted them by the Lord to apperceive it. It can express in a moment innumerable things which the spiritual could not set forth in half an hour.
Still, the celestial angels, on their part, from the varieties of affection assisted by the light of heaven, can express in a way visible and perceptible to lower angels (S. D. 5102), not only what goes on in their own heaven, but what transpires below, (S. D. 4670.) Their instinctive wisdom, from being led spontaneously by the form of heaven, enables them to note with others their situation as to the Gorand Man, the nature of the influx into them, and the uses that proceed from them. They thus note in what way good proceeds. Though ministered unto by spiritual preachers, this is not that they may be instructed in truths, but that they may be quickened correspondentially as to their perceptions of good. (S.D. 4670, 5583; cf. Jeremiah xxxi: 33, 34.) When they appear to those who are below, they are seen aloft in front in the form of infants canopied by a flamy and most lucid ambience. A cloud first appeared, and upon its opening up they were seen thus within. (S. D. 4670.)

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     A CELESTIAL CHART.

     A portrayal of their mental processes was made before Swedenborg by written characters on a chart sent down from the celestial heaven. These characters were bent into various curves, there being no straight line in them. Each curve signified something. In this way, though the subject treated of was relatively exterior, there were set forth more things than could be expressed in many words. The characters were all curving and had little horns turning upwards. Each letter involved a thing, the perception of which came from affection, and not from thought. They were like the Hebrew letters, though not so much like the present ones, but like those in most ancient times. For there are acute terminations in the present syllables that are not in keeping with celestial utterances.
     A certain spirit told Swedenborg what was signified. It was not a sense of the letter, nor yet an interior or spiritual sense, but an inmost sense, that was set forth. This he saw, not from the words, but from the series of syllables, with their bends and curves or their apexes and little horns. This reminded Swedenborg of the declaration that heaven and earth would pass away sooner than one apex or jot, and any little horn or tittle, would fail from the law. (Matt. 5:18.)
     An angel who was present said he comprehended what was written, but from the letters alone. Each letter contained some idea, he said, yea, a sense of ideas. He showed also what the characters equivalent to the Hebrew [Hebrew], [Hebrew], and [Hebrew] signified. The last, which was added to the names of Abram and Sarai, represented a breathing, and signified what was infinite and eternal. He was not permitted, however, to unfold the celestial meaning of the other nineteen letters of the Hebrew alphabet. He said he knew entire senses from the letters themselves, but especially from the bends of the lines and the apexes of the letters. He explained the difference between the letters when taken separately and when conjointly. The consonants, he said, are to be pronounced softly, eliminating such harshness as arises from aspiration and from doubling. The vowels A, 0, U, being of a full sound, may be used. But I is to be rendered as Y and E as EU. (See T. C. R. 278; S. S. 90; De Verbo 4, 38; S. D. 4670-1, 5578-81, 5619-22.)

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     The sending of such a chart from the celestial angels, who are in the flux of heaven and thus according to its form (S. D. 5583), was an operation downwards. But such a downward determination towards ultimates on earth also outlines the path to be taken by the return current to celestial minds. In both currents the brain of some man on earth is a necessary middle link. Herein lies the explanation of the use of sacred ritual.
     To Moses, with partially opened spiritual faculties, there appeared, much as this Hebrew chart was seen by Swedenborg, a heavenly pattern according to which he was commanded to erect a tabernacle, with all its appurtenances. The pattern Moses saw was the expression, not of a single heaven, but of the entire Gorand Man when in the order of the Divine transflux from Jehovah. After it had been erected, and an elaborate ritual was being performed about it, there was presented before spirits and angels what deeply stirred their affections and kept them without deviation in a flux of heaven about the Israelites. They were not, of course, aware that what now affected them from below was a return phase of a current which had originally gone forth from them, and had been seen by Moses as a pattern.

     Now the Divine end in Swedenborg's seeing a Hebrew chart from the celestial heaven was evidently more than merely informative.
     The Jews, though widely dispersed, have yet been preserved as a race in order that the Old Testament, in danger of destruction by Christians, "might still be in its holiness by correspondences," (J. Post. 254-end); for correspondences communicate, whatever may be the quality of the person who reads the Word, provided he acknowledges it as Divine. (De Verbo 16.) "They have the Word written in the Old Hebrew language, where all the letters are inflected, the words in that language having a more immediate communication with heaven." (J. Post 261.) "They read the Word in the original language; and, from their ideas derived from that language, the celestial angels apprehend the celestial things which are in the Word . . . it being then known in the third heaven what the letters themselves, and even the little horns and tittles, signify; for the correspondence of that language is with celestial forms " (S. D. 5619; De Verbo 4; S. D. 5102.)

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The conservation of the Jews as a race, in order to safeguard this communication, was foretold by the Lord in the words: "Verily I say unto you, this generation shall not pass until all these things be fulfilled." (Matt. 24:34. See A. C. 3479.)
     Moreover, the angel, who was explaining the Hebrew chart which had been sent down to Swedenborg, declared that "all things of the Word are thus inspired, . . . and that the third heaven, when a man reads the Word in Hebrew knows thence all the Divine celestial inspiring it, and that all things therein treat of the Lord. Neither this sense nor any idea thereof can be expounded since it is the celestial itself. It is evident therefore that the Word, as the Lord said, is inspired as to every apex or little horn." (S. D. 4671.)
     The sending of the Hebrew chart to Swedenborg, a chosen inhabitant of this world, was in the nature of a commission to keep alive the reading of the Old Testament in Hebrew. By the minds of men who do this, a return heavenly current will mount to link, by "a more immediate communication," those who are in ultimates with the angels who are nearest to the Lord. (J. Post. 261.) The information about the vowels in usage in the celestial heaven, and how a soft or harsh enunciation either makes or breaks communications with that heaven, must also have been in order to direct the man who will read the Word in Hebrew. (Cf. S. D. 5620.)
     "The celestial angels," says Swedenborg, "spoke with me about the Hebrew language, that its letters or syllables have correspondence, and, according to the bends and curves, signify internal things in accordance with the celestial form. I examined the letters from beginning to end, and special words, and they said there was a correspondence." (S. D. 5620.) "It is hence plain that the Word, in single things, not merely in the words, but also in the syllables or letters, is Divine." (S. D. 5621.) "I spoke with them as to the source of this fact, that merely the form of a Hebrew letter should set forth these things, and the cause was drawn from the form of heaven's flux, which is such. Because in that flux, which makes the foundation of order, they thence have perception." (S. D. 4671.) "I read something in the Hebrew language without harshness, swiftly passing over vowels, as if only sounding, and from the syllables alone they formed the celestial sense in the inmost heaven and said there was a correspondence. . .

307

I read Psalm 32:2 in the Hebrew language, without harsh accent, and almost without vowels, and they then said they understood what it is from the sound, which is the natural speech of those there, namely, that the Lord is merciful to them because they do evilly." (S. D. 5622.) "They said that, in the sense extracted from the letters, the Word treats of the Lord alone. The reason for this is that the bends in the letters draw their origin from the flux of heaven, in which are the angels of the third heaven more than others. These angels, from something h-sown in them, are versed in that writing, since they are in the order of heaven, and live altogether according to it." (De Verbo 4.)

The Word in the sense of the letter, or Truth Divine in its sixth degree, is adequate to the needs of a man on earth. (A. C. 8443.) Apart from slight intimations about its internal historical sense, which is on the plane of the natural heaven, a man is not conscious of the operations of the Lord on interior planes. His real duty is to revere the degree of the Word given to him, so as to shun evils as sins and look to the Lord. "The Word without, the sense of the letter is bereft of all power, like a head without hairs, and so is no longer the Word. The power of the Word in the sense of the letter is the power of opening heaven, with communication and conjunction, and the power of fighting against evils and falses, thus against the hells. . . In the spiritual world, nothing can resist genuine truths confirmed from the sense of the letter of the Word." (A. E. 1086.) "Looking to the Lord" means opening the mind to conjunction with the Lord and consociation with the angels; "shunning evils as sins" means power from the flux of heaven to be victorious over the hells and the evils and falses thence.
Reading the Word in some translation, provided there is acknowledgment of its Divinity, furthers regeneration and makes the man a basis on which the heavens are sustained. Reading it in the original languages, as the Writings in Latin, the New Testament in Greek, and the Old Testament in its Hebrew and Aramaic, polishes the vessels in the reader's mind, making them a more accurate medium for the passage through them of heaven's flux to and from the written Word.

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An improved start would exist among us if our students in theology would hold to this as one of their aims and if all our laymen became openly encouraging about the virtue of reading the Word in its original languages.
     Reading the Old Testament in the Hebrew, in the manner in which Swedenborg enunciated the second verse of the thirty-second Psalm causes "a more immediate communication" to exist between earthlings and the highest angels. This means a direct relation between the highest and the lowest, such as exists, according to Swedenborg's Philosophy, between the cerebrum and the soles of the feet, where many cerebral fibres have woven a tissue of highly sensitive whorls. (Fibre 555.)
     Ordinarily, as a man reads the Word, each deeper sense is evolved to successive tiers of angels, out of a previous lower one. But the spirit who explained the chart to Swedenborg declared that he did not derive thence a sense of the letter, nor yet an internal sense, but an inmost or celestial one. This he saw, not from the words, but from the syllables, with their bends, curves, or apexes and little horns. (S. D. 5578.) This means that, when Swedenborg's vision of the chart excited this spirit's attention, there was no interposition of any intermediate senses such as might arise from the natural meanings of the words, or from their spiritual correspondences. For it was the forms of the characters themselves that directly evoked the celestial sense.
     In the Index Biblicus, explaining Isaiah 37:14, we read: "There is also an immediate (order) from externals or exteriors without the mediation of things interior, more interior, and inmost. These things were said and shown me to-day by a golden hand, and by the motion of my hand without a previous will, in order that those things which are being read might be understood. . . 'Hezekiah unfolded it (Sennacherib's message) before Jehovah,' by which is signified that his prayers passed through to God Messiah immediately, without intermediate messengers; which was permitted to him who in outmosts represented the inmost.
     Jacob, the parent of the Jews, means in Hebrew the heel." Those of the Jews who are saved constitute the soles of the feet in the Gorand Man. It is a significant fact that they were conserved in order to preserve the immediate communications between the celestial sense, the supreme thing in the Word, and this Hebrew caligraphy which is its veriest soles.

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But they never had any appreciation of what they were doing. Still, Providence utilized their crass sensualism and idolatry, and so "the Jews were impelled to keep a numerical account of the individual letters, believing that there were also arcana in the individual letters, though they knew not how." (S. D. 5622.) "It therefore came about, from the Lord's Divine Providence, that all letters of the Word in the Hebrew text were numbered by the Masorites." (Dc Verbo 4.)
New Churchmen who enter into the service of sustaining the immediate communication between the celestial heaven and the Word in Hebrew will also enter intellectually into the benefits to themselves and the angels in so doing. Their consciousness will not rise above the plane of Truth Divine in its sixth degree, adequate to men while on earth, but their closer contact with the flux of heaven, and especially with its more immediate channel of reciprocations between the inmosts and outmosts of human mentality, will further peace here and a constancy to abide by the Heavenly Doctrines.
Profitable inquiries into the celestial meanings of the twenty-two Hebrew letters may also be made. Their ideographic values, coupled with the significations of Hebrew words of kindred sounds and roots, furnish a favorable starting point. Several of the Psalms, and most extensively the 119th, have their main divisions beginning with words whose initial letters are in the alphabetic sequence of the Hebrew letters. This fact is tantamount to declaring that this sequence is in the progressive order of man's regeneration and of the Lord's glorification.

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INFANCY 1947

     From "The Word Explained," Vol. VII.

     THAT THE STATE OF INFANCY IS SEEN IN THE LIFE OF MAN IF HE HAS LIVED IN A STATE OF INTEGRITY.

     7465. And your infant, of whom ye said, He shall be a prey; and your sons, which know not this day good and evil, they shall go in thither; unto them will I give it, and they shall receive it as an inheritance. Deuteronomy 1: 39. As to the infant entering into the land, it must be known that they are meant who are infants [spiritually] ; for unless men are infants, they cannot enter into the kingdom of God Messiah, as He Himself says. (Matthew 18: 3.) That this also was provided for, namely, that only infants and innocencies should inherit the kingdom of God Messiah, can likewise be evident from the life of human ages in a state of integrity. Man's life commences from infancy, and this age, up to childhood, is the age of innocence, being in itself playful, without evils from purpose. The second age, being the youthful or virgin age, begins when conjugial love rules, with all its joys. Then comes the manly or adult age, when the mind, imbued with the sweetness of the former ages, is strong in the understanding which then is in flower, having been formed from the two former states. Finally, this age passes on by degrees to old age; and so, little by little, man returns to the state of his infancy; for his interior parts are concentered, and he grows smaller in body. He becomes, as it were, a mere mind, spiritual and celestial, living, from the disposition formerly acquired, as a spirit almost devoid of body, ignorant of what evil is. Thus, as was said he comes again into infancy and innocence, but now conjoined with wisdom, this being the life of the love of God Messiah and so of His kingdom, into which, from longing, he passes after the body has been laid aside.

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DIVINE PROVIDENCE GOVERNING INFANT DEATHS 1947

DIVINE PROVIDENCE GOVERNING INFANT DEATHS Rev. HAROLD C. CRANCH 1947

     A Resurrection Address.

     (At a Service for William Ariel Junge, Glenview, April 29, 1946.)

     "Suffer little children to come unto me, and forbid them not; for of such is the kingdom of God." (Luke 18: 16.)

     "It is not the will of your Father who is in heaven that one of these little ones should perish." (Matthew 18: 14.)

     When a tiny infant has been called from this life to his eternal home in heaven, our thoughts are turned to the Lord's Divine Providence. We know that the Lord, in His love and mercy, tenderly cares for everyone. He permits no evil thing to bring real harm to innocent children. Yet our minds are troubled when one so very young is taken into the other life As we grow older, and are more prepared, we expect the transition and look forward to it; but the death of a child still brings the shock and the feeling of a tragedy.
     Yet this should not be. Surely the Lord's love cannot be diverted at such a time. His merciful Providence must control every detail of an infants call and resurrection. Every child born into the world is destined to become an angel of heaven. The Divine Providence constantly looks to this goal, and foresees every difficulty which might destroy its fulfilment. At that moment when the individual's eternal development will be best served, he is taken from the earth to progress further in the spiritual world. (S. D. 5003.)
     How long we should live here, how much we should receive of this world's gifts-these are questions which the Lord alone can answer. And He governs those answers to exact suitability.

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     The children given into our care are not ours. We have not earned them. We cannot possess the soul of another. Infants are but loaned to us-bringing to us gifts of innocence, love and tenderness which are so necessary to each one of us. Through infants the sphere of the celestial angels can he present to affect men and women.
     But the same qualities that are given through infants to this world are needed also in the next. In heaven their innocent tenderness will be so nurtured and developed that they are able to perform uses which are impossible to other natures that are somewhat hardened by their struggle of preparation in this world. Their short time of preparation here is the very means for their greater usefulness hereafter.
     If we are willing, we can understand this. We can compare it to formal education in the world. We know that some great men did not complete their schooling. If they had done so, their talents would not have developed. They would have been mediocre students, instead of brilliant and exceptionally useful members of society. Their lack of formal training gave them a viewpoint that was fresh and unhampered. This vision furthered their use. Many others can develop in their uses only after a f till period of preparation in colleges and graduate schools. Thus does Providence govern man's preparation for use in this world.
     But our whole life in the world is the school of preparation for eternal uses. And the death of the body is the graduation of our spirit to the heaven of our greatest usefulness and keenest happiness.
     The school of our natural world is completely controlled by the Lord Himself. Each person receives from nature exactly what he needs to prepare him most efficiently to perform the use that will give him his greatest happiness and satisfaction. To stay longer in this world would harm his use and interfere with his happiness. Nor does the Divine wisdom permit one to be called hence too soon. No one leaves this world until he has undergone the preparation which he needs to gain the gifts of eternal and everlasting blessedness, of life.
     Everyone is born with certain talents and abilities. These fit him for a particular use. Only in that use can he find genuine happiness. And only by the proper preparation here can he be made ready to enter into it, to perform its works, and to receive its inmost satisfaction and joy.

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     How many times have we seen men who are mentally and physically handicapped, and, in our fallible judgment, we have said or thought, "It would have been better if he had died in infancy than to grow up to such trouble!" But the Lord permits those who are crippled in mind or body to live here only so long as it serves their spiritual welfare. They gain something from their endurance of natural pain and hardship, establishing a basis for eternal growth in usefulness which could not otherwise have been provided. And then they find that the happiness in their use more than counterbalances the years of physical pain and endurance.
     But if, in our natural judgment, death seems preferable to extreme and seemingly hopeless suffering, even though we know its use, how much more should we trust the Lord's infinite love and mercy to take unto Himself one whose spiritual and eternal welfare would definitely be harmed by continued life in this world. We cannot know and foresee the future with infinite wisdom. But we can know, and love, and trust the Lord, our God. He is the only One who can see and provide constantly for each one's happiness.
     When our children are threatened with a grave illness, how anxiously and gratefully we entrust them to the hands of the doctor, who is better able than we to care for them in their hour of need. We had served them to the best of our ability. Now one who is more capable than we must take over that tender ministration.
     Yet all the wisdom of a skilled physician may not be enough to bring natural healing. His efforts, like our own, may be overruled. Then we must learn to give our precious charge into the hands of One who can never fail-One whose love and care surpass our own a millionfold. He quiets the pain and trouble. He gives peace, and joy of life, and eternal happiness. "For it is not the will of your Father who is in heaven that one of these little ones should perish; for of such is the kingdom of heaven."

     We gain comfort and interior delight as we learn of the wonderful provision that is made for infants in heaven. We learn that, immediately after the death of the body, they are taken into heaven by the Lord. When they awaken in the other life, they are welcomed by an angel mother whose love of children exceeds that of mothers on earth.

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By these angel guardians the infants are cared for, and trained for heaven. For little children grow up in heaven as they do in the world and until they grow up they are not really angels, but are just like babies in the world, with the same lovely innocence and tenderness.
     Many deeply touching incidents concerning these heavenly infants are recorded in the Writings. When they repeat the Lord's Prayer, they are filled with affections and thoughts so tender and soft that they are like a blessing from the Lord Himself.
     These infants are led through their loves. Their play and their surroundings are perfectly adapted to implant good affections. Thus Swedenborg saw infants daintily clothed with flowers of beautiful and heavenly colors. They were taken to a wonderful garden of arbors and lawns and flowers, where they played happily with other children of a like age. And when they entered, the garden of flowers shone forth most joyously.
     Another beautiful teaching reveals that these infants are interiorly present with infants in the world; and it is from this association, and that of the celestial angels who are with them, that innocence and tenderness have their origin on earth.
     As these children grow older, they are educated more perfectly than are children in the world, until they are fully prepared to enter for themselves into the life and uses of heaven.

     How wonderfully the Lord guards our eternal welfare! His love is never absent, His comfort always near. With the blessing of clearly revealed truth, which shows us without question what is the life and development of those we love in His heavenly kingdom, the Lord has wiped away the tears from all eyes. Like King David, we feel earthly sorrow; but, like him, we must also acknowledge that, after the Lord has taken someone to Himself, we cannot bring him back. Our sorrow must be put aside. "We can go to him, but he will not return to us."
     But we can know of the wonderful events that take place in the future life. And we can be assured that we shall be together again. For genuine love is never denied by the Lord.

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     With these thoughts we can rest content with the Lords Providence-con tent that the Lord's call is the means to greater happiness, and that his love and compassion will fill our hearts to give us inner comfort and peace.
     "For it is not the will of your Father who is in heaven that one of these little ones should perish; for of such is the kingdom of heaven." Amen.

     LESSONS:     David's Loss of his Son-II Samuel 12: 15-23. The Lord's Love of Children-Matthew 20: 13-15; 18: 1-4, 10, 14. Infants in Heaven.-Selections from Heaven and Hell 329-345.
WASTING HARVEST 1947

WASTING HARVEST Rev. F. E. GYLLENHAAL 1947

     "But when He saw the multitudes, He was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. Thus saith He unto His disciples, The harvest truly is plenteous, but the laborers are few; pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest." (Matthew 9: 36-38.)

     The literal sense of the text pictures a great many people, all tired and weary, homeless and hungry, in a wretched condition and without a leader. Their condition excites the Lord's compassion. Speaking to His disciples. He seemingly compares this wretched multitude to a plentiful harvest, and laments the lack of laborers to gather it into barns-that is, the lack of men to lead and teach the people, and to gather them into the kingdom of God. The obvious conclusion is that the people were good people, who, through no fault of their own, were without leaders and teachers, and therefore in a neglected and helpless spiritual condition. As we might say of a field of ripened corn, standing useless owing to the lack of harvesters that it is a "wasting harvest," so would we say of such a multitude of people, that they were a waste of human souls, owing to the lack of leaders and teachers, as "sheep having no shepherd."
     But the Lord spoke a parable. In reality He was not comparing the multitude to a plentiful harvest of souls, but He was speaking of the state of the Jewish Church at its end, of its readiness for judgment, and of the consequent separation of the evil from the good, and of the raising up of a new church from a remnant of salvable souls in the Jewish Church.

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Immediately following the words of the text, it is said that the Lord chose twelve disciples, and sent them out to preach and heal in His name. These were the laborers He sent into His harvest. The twelve disciples represented all the truths from the Word,-truths by which judgments and separations would be effected between those who received them and those who rejected, truths by which the kingdom of God would come upon earth in a new church.
     The Lord spoke many parables concerning this harvest, concerning this last state of the Jewish Church and the first state of the new church He was to establish at that time, involving also prophetically the harvest or judgment that was to take place at His Second Coming, as represented in these words of the Apocalypse: "And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of Man, having on His head a golden crown, and in His hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to Him that sat on the cloud, Thrust in Thy sickle, and reap: for the time is come for Thee to reap: for the harvest of the earth is ripe. And He that sat on the cloud thrust in His sickle on the earth; and the earth was reaped." (Rev. 14: 14-16.)
     In the parable of our text the Lord spoke of the hungry multitude which could not be fed because laborers to reap the abundant harvest were lacking. The internal sense of the parable teaches that the plentiful harvest of which the Lord spoke was the abundance of Divine and spiritual goods and truths which He had made ready for men, given by Him for all men, which He had come in Person to give for their spiritual nourishment and salvation. The people were wretched because they lacked this harvest. Those among them who were hungry for spiritual nourishment lacked the goods and truths of the Word because the shepherds of the church had ceased to provide them.
     God, from the beginning, had provided goods and truths in abundance in His Word. It had always been true of His giving that "the harvest truly is plenteous." When men lacked it, it was because they would not receive it.

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They wanted only material things, not spiritual blessings natural, not spiritual, food. By the lack of laborers, the Lord meant the lack of men who would receive and teach from the Lord the truths of faith and the goods of life,-the lack of men who would accept His Divine teaching, and give it from Him to all men.
     The "laborers," therefore, in a spiritual sense, mean the truths of the Word received by men through hearing and reading the Word, and also the truths of the Word acquired by man's own efforts in thought, study and life. These truths prepare for the reception of goods and truths coming down by an internal way, by influx from the Lord. They enable man to enjoy a "plentiful harvest' of the Lord's providing. But when He came on earth, He found few men that were receiving the truth of His Word.
     The internal meaning of our text, therefore, presents a true picture of the state of mankind at the Lord's First Coming. A similar state exists today. When we look out over the world of men, we seem to see a plentiful harvest for the New Church of His Second Coming. But are the hundreds of millions of people a plentiful harvest? No! They are in great need of the harvest of spiritual food, but they are unwilling to accept the abundant harvest of such food that has been provided for them in the Heavenly Doctrine of the New Church. And the laborers still are few. Even in this age of the Second Coming of the Lord, when the laborers are Divinely provided with rational truths for the formation of the mind and its preparation to receive spiritual food, when all things Divine and spiritual have been made plain, so that every man has the capacity to understand them, even today those who are willing to receive are few.
     And how few men are willing to give up their lives to the noble use of teaching men the truths of faith and the goods of life, and thereby leading them to the kingdom of God! There are men who are willing to teach from themselves, willing to teach their own speculations, theories, and dogmas. There are men who are willing to lead people to imaginary heavens. And the multitudes prefer to listen to the hirelings and false shepherds rather than to the Word of God! Why is this so? Because of their love of the world and their love of self, because of their mental indolence and apathy, because they have lost appetite for spiritual things.

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The multitudes prefer a materialistic philosophy to spiritual and Divine truth.
     This is a sad fact, and one which we may not like to accept. This fact aroused the Lord's compassion when He was in the world, and so He again sent forth laborers to turn the hearts of men to Him. If we are inclined to regard this attitude of mankind as a rejection of what we offer, and to fail in the compassion which the Lord felt toward the multitude of His time, let us remember the Lord's words to Samuel, when the Israelites cried for a king to reign over them. The Lord said to Samuel: "Hearken unto the voice of the people in all that they say unto thee for they have not rejected thee, but they have rejected me, that I should not reign over them." (I Samuel 8: 7.) If the grievous spiritual state of men today excites our compassion, and increases our zeal as laborers sent forth into the harvest, we shall receive enlightenment to show us more plainly the nature of the work we are to do.
     The Lord had compassion on the multitudes. This means that He had interior thought about their state, and thence knew just what it was. He thought from the Divine in Himself, and thence had omniscience. He knew the corruption, ignorance, and miseries of the people. And He provided then, as He always has done, and does now, and always will do, the only means of bettering their condition, even by the abundance of His Divine teaching and inspiration to the good of life. Yet He left people in freedom, as He always leaves them in freedom, to accept His goods and truths or to reject them.
     And so His compassion toward the multitude is a lesson to us, showing the way in which we ought to be affected by the ignorance, distress, and the sins of our fellow' men and of ourselves. We must think interiorly about these things, which is to think from the Lord, or to think from His Word. If our sympathy is to be sincere, and truly helpful to others, it must come from the Lord's infinite love and mercy, and must be controlled by His doctrine concerning human nature and the means of its reformation and regeneration. We are not to leave undone the external works that will better human conditions; we are not to hang down our hands and wait for an imaginary miraculous providence to act; but while doing the natural works that are required of every one of us, we are also to do the internal works of leading and teaching from the Lord.

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     And whenever we are moved to offer our thanks to the Lord for all His blessings and mercies, we should give serious thought as to what the Lord's blessings and mercies are. They are not to be measured by the individual's share. No one is to give thanks only for what he has received; still less is he to compare what be has with what others possess. According to his love to the Lord, his good of life, his performance of spiritual uses, thus according to the quality and quantity of what he does as of himself from the Lord, is he able to receive of the Lord's blessings and mercies.
     Therefore let our thought be of that which the Lord has bountifully provided for us and for all men. Let our thought be not only of the fruits of the earth, but also of the spiritual food without which no man can truly live. Let our acknowledgment of His bounty be untinged by doubts of His justice arising from reflections upon the inequalities of human life as they appear to us. Let our trust that He always provides for every man what is best for him be firmly founded upon the willing and rational acceptance of the Divinely revealed doctrine concerning His universal and singular providence. Let us honestly confess that we are indeed unworthy of the spiritual and natural blessings which we have received. And let our hearts be filled with joy, because we are able to see rationally, in the light of Divine Truth, some few of the things of the internal meaning of the Word, and to derive thence a doctrine of life that will protect us against the hells and lead us to eternal life in heaven. Amen.

LESSONS:     Leviticus 23: 33-44. Matthew 9: 36 to 10: 20. A. C. 8478.
MUSIC:     Revised Liturgy, pages 463, 466, 467.
PRAYERS:     Nos. 82, 89.

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NOTES AND REVIEWS. 1947

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.
     LIGHT HEREAFTER.

     In the world today we hear much in commendation of the teachings of the Christian Gospel as a "moral philosophy." This is often said by professed Christians who at the same time doubt or deny the Divinity of Christ and His doctrine, and who think of the Lord as a mere man,-the "Carpenter of Nazareth." When they speak of "religion," they mean morality, and when they speak of the "spiritual life," they mean the moral life.
     And so, in making a religion of morality, they separate religion from theology, as though there could be any real religion apart from a knowledge of God, apart from the worship of God and the fear of offending against His Divine Law as revealed in Holy Writ, and, in the Christian world, apart from a reverence for the Gospel as Divine doctrine,-the doctrine of Him who said: "My doctrine is not mine, but His that sent me. If any man will do His will, he shall know of the doctrine, whether it be of God, or I speak of myself." (John 7: 16, 17.)

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     But the moral life, if it lack the essence of true religion, is merely natural and for this world only, being devoid of any spiritual or eternal element -useful, indeed, for the preservation of order in human society, but not for the promotion of a heavenly society or church and the salvation of souls. For there are those who deny and despise the Lord, but who regard the Word and the Church as needed for the `common people," to keep them in bonds. (A. C. 1878, 4214:4, 5033.)
     So long as men are immersed in the natural life, they are indifferent to a knowledge and understanding of Divine things. Nor do the Christian creeds and the teaching in the churches enlighten men in the "mysteries of faith," which enlightenment would impart a spiritual quality of religion to the moral life, lifting the mind and heart to the Supreme Being who is to be loved and obeyed, and to the supernatural life of His heavenly kingdom.
     A distinction is to be made, however, between the worldly man and the man of simple faith who leads a religious life, and who longs for the light of truth to the end that he may worship God and serve his neighbor from an understanding love. And we know that, while this light may be meagre with such a man in this life, he will receive it in abundance in the life to come. Nor will he be denied it in this life if he is so fortunate as to receive the light of the New Church, where theology and religion are reunited, notably in the work entitled, The True Christian Religion, containing the Universal Theology of the New Church.

     Benjamin Franklin's Religion.

     As typical of the attitudes of some present-day Christians who are strongly affirmative toward the Gospel doctrine and life, but in doubt and obscurity as to Christian theology-in which, however they expect to be enlightened after death-we found special interest in Benjamin Franklin's "declaration of faith," as we may call it, set forth in a letter that was published in the April, 1947, issue of THE INSTITUTE NEWS of the Franklin Institute, Philadelphia.
     On January 28, 1790, President Ezra Stiles, of Yale College, wrote to his "venerable friend," inquiring as to his "religious sentiments," and Benjamin Franklin, six months before his death, wrote a letter in reply, as follows:

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                                   Philada, March 9, 1790.
Reverend and Dear Sir,
     I received your kind Letter of Jan'y 28, . . .
     You desire to know something of my religion. It is the first time I have been questioned upon it. But I cannot take your Curiosity amiss, and shall endeavour in a few Words to gratify it. Here is my Creed. I believe in one God, Creator of the Universe. That he governs it by his Providence. That he ought to be worshipped. That the most acceptable Service we render to him is doing good to his other Children. That the soul of Man is immortal, and will he treated with Justice in another Life respecting its Conduct in this. These I take to be the fundamental Principles of all sound Religion, and I regard them as you do in whatever Sect I meet with them.
     As to Jesus of Nazareth, my Opinion of whom you particularly desire, I think the System of Morals and his Religion, as he left them to us, the best the World ever saw or is likely to see; but I apprehend it has received various corrupting Changes, and I have with most of the present Dissenters in England, some Doubts as to his Divinity; tho' it is a question I do not dogmatize upon, having never studied it, and think it needless to busy myself with it now when I expect soon an Opportunity of knowing the Truth with less Trouble. I see no harm, however, in its being believed, if that Belief has the good Consequence, as probably it has, of making his Doctrines more respected and better observed, especially as I do not perceive that the Supreme takes it amiss, by distinguishing the Unbelievers in his Government of the World with any peculiar Marks of his Displeasure.
     I shall only add, respecting myself, that, having experienced the Goodness of that Being in conducting me prosperously thro' a long life. I have no doubt of its Continuance in the next, though without the smallest Conceit of meriting such Goodness. My Sentiments on this head you will see in the Copy of an old Letter enclosed, which I wrote in answer to one from a Zealous Religionist, whom I had relieved in a paralytic case by electricity, and who, being afraid I should grow proud upon it, sent me his serious though rather impertinent Caution. I send you also the Copy of another Letter, which will show something of my Disposition relating to Religion.

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     With great and sincere Esteem and Affection, I am, Your obliged old Friend and most obedient humble Servant,
     B. FRANKLIN.

     P. S. I confide, that you will not expose me to Criticism and censure by publishing any part of this Communication to you. I have ever let others enjoy their religions Sentiments without reflecting on them for those that appeared to me unsupportable and even absurd. All Sects here, and we have a great Variety, have experienced my good will in assisting them with Subscriptions for building their new Places of Worship; and, as I have never opposed any of their Doctrines, I hope to go out of the World in Peace with them all.

     Speaking of "Subscriptions," we may recall that Franklin was among the subscribers to the first American edition of the True Christian Religion. (Annals, pp. 146, 450.) A copy of the same work, we may recall, was presented to George Washington by the Baltimore New Church people in 1793. Their Address to him, and his Reply, were printed in NEW CHURCH LIFE, 1919, p. 110. There is on record a statement, made by a member of the Washington family, that the General, in his last years, was a reader of Swedenborg's Writings. (Annals, p. 172.) It may be that he was among the fortunate few who caught a glimpse of the light of the Second Coming before going hence.

     Enlightenment After Death-Franklin was confident that he would learn the truth about the Divinity of Christ in the other life. "It is a question I do not dogmatize upon, having never studied it, and think it needless to busy myself with it now, when I expect soon an Opportunity of knowing the Truth with less Trouble."
     We have cited this as what we believe to be typical of some Christians today. They want to see the truth for themselves, and while they do not deny the Divinity of the Lord and His Gospel, but are affirmative in their hearts, they are not clear in their understanding of the Christian theology; and they receive scant help from the tripersonal or unitarian concepts of Christian teaching, which are among the "corrupt changes" since the days of early Christian simplicity.

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     While, in such a case, we would not place a premium upon the neglect to take the "trouble" to study such a vital matter of belief, it is understandable that, in the midst of a busy life, the wise course is to postpone the day of enlightenment to the higher life, when there may be a fulfilment of the Lord's promise, "The time cometh when I shall shew you plainly of the Father." (John 16: 25.)
     Bearing directly upon such a case, we may recall these statements of the Heavenly Doctrine:

     "A man, because of his business in the world, is not able to procure for himself the truths of faith, except a few; but still, if he goes to the Lord, and worships Him alone, he comes into the power of knowing all truths. Wherefore, everyone who is truly a worshipper of the Lord, as soon as he hears any truth of faith which he had not before known, immediately sees, acknowledges and receives it. The reason is because the Lord is in him, and he in the Lord; consequently the light of truth is in him and he in the light of truth; for the Lord is the Light itself and the Truth itself. This may be confirmed by the following experience: A spirit was seen by me, who, in the company of others, appeared simple, because he acknowledged the Lord Alone as the God of heaven and earth and confirmed this, his faith, by some truths from the Word. He was taken up into heaven among the wiser angels, and it was told me that there he was as wise as they; yea, that he spoke truths in abundance, altogether as from himself-truths concerning which he had before known nothing whatever. Similar will be the state of those who are about to come into the Lord's New Church." (T. C. R. 354:3.)
     "There are many who have not the internal acknowledgment of truth, but who nevertheless have the faith of charity. They have looked to the Lord in life, and from religion have avoided evils but they have been kept from thinking about truth by cares in the world, and by business, and also by the lack of truth with their teachers. Yet, interiorly or in their spirit, they were in the acknowledgment of truth, because in the affection of it.

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After death therefore, when they become spirits, and are instructed by the angels, they acknowledge truths and receive them with joy." (Doctrine of Faith 30.)
     "They who have lived the life of charity, and still more those who have loved truth because it is truth, in the spiritual world suffer themselves to be instructed, and accept the Doctrinal of the New Church; but they who have confirmed themselves in falsities of religion, and also they who have led an evil life, do not suffer themselves to be instructed, and remove themselves step by step from the New Heaven." (T. C. R. 799.)

     It is comforting to know that potential New Churchmen who do not come to the light of the Heavenly Doctrine in this world will receive it in the next. They possess in themselves the receptive ground in their acknowledgment of the Divine and their life of charity toward the neighbor. For causes that are in the Lord's Providence it is better that their reception should be postponed until after death, having regard to their eternal welfare. In some instances, no doubt, the protective law of Providence would apply,-that "a man is not admitted interiorly into the truths of faith, and into the goods of charity, except so far as he can be kept in them until the end of life." (D. P. 221.)
     The question may arise: Why take the "trouble" to seek spiritual enlightenment in this world, if it is provided after death anyway? The answer is given elsewhere in the Writings, where it is shown that the simple good and the simple in faith who are not enlightened until after death remain dependent upon a borrowed light which they receive from those who have acquired it in the world,-who have appropriated it, made it their own from the Lord, by cultivating the life of good and at the same time confirming it in the understanding by an abundance of the truths of faith, and by corroborating knowledges from the Word and nature. These become fountains of light in heaven, through whom the Lord gives light to others, For we read:

     "It is to be known that he who has been in wisdom in the world is in wisdom in the other life, which wisdom was appropriated by him; and they who have not been in wisdom in the world, but in the good of life, are able to receive wisdom from the former, but still it is not appropriated by them.

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When they withdraw from those by whom wisdom has been appropriated, they are simple as before." (S. D. 5188.)
     "A man is made spiritual by knowledges and sciences, and these are a means of his becoming wise, but only with those who have acknowledged the Divine in faith and life. And these are accepted in heaven before others, and are among those who are in the midst, because they are in light more than others. These are the intelligent and wise in heaven who shine as with the splendor of the expanse, and who shine as the stars. But the simple there are those who have acknowledged the Divine, loved the Word, and lived a spiritual moral life, but the interiors of their minds have not been so much cultivated by knowledges and sciences. The human mind is like ground, which is such as it is made by cultivation." (H. H. 356.)

     Waiting for Light.-In general, it has been known from the Word that the questions and doubts in regard to spiritual and Divine things which trouble the minds of men in this world will only be fully answered in that other world where there is nothing covered that shall not be revealed, and hid, that shall not be known.'" When study and effort have not yielded satisfying results, men have learned not to force conclusions, but to "labor and to wait." For since the beginning of the world men have not heard nor perceived by the ear, neither hath the eye seen, O God, besides Thee, what He hath prepared for him that waiteth for Him." (Isaiah 64: 4.)

     At His Second Coming, the Lord has removed the veils from former revelations, and has manifested the Divine Truth to the rational minds of men in the world, fulfilling the promise of the "Spirit of Truth who will guide into all truth." Yet, as long as men live in the body, their light of understanding will be relatively obscure, involving only the most general affections and the most general verities, the manifold particulars of which can only be realized by angelic minds, and this with increasing light and joy to eternity. For we read:

     "While man lives in the body, his affections and perceptions are most general, consequently most obscure, even though the man thinks that it is not so.

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There are myriads of myriads in his every little affection, and also in every idea of his perception which appears to him as one. Man may at times, by reflection, explore and describe a few of the things which are in him; yet innumerable, yea, endless things lie concealed which never come to his knowledge, neither can come, as long as he lives in the body, but they are manifested after bodily and worldly things are extinct. This may be quite evident from the fact that the man who has been in the good of love and charity, when he passes into the other life, comes from an obscure life into a clearer one, as from a kind of night into day; and in proportion as he comes into the Lord's heaven, in the same proportion the life becomes clearer, until at length he comes to the light in which the angels are, whose light of intelligence and wisdom is ineffable. The very lumen, in which man is relatively, is like darkness. " (A. C. 2367.)
NEW MISSIONARY BOOKLET 1947

NEW MISSIONARY BOOKLET 1947

     What is "Swedenborgianism"? BY WILLIAM R. COOPER.

     During his many years of service as Curator of the Cathedral, the author has met thousands of visitors who asked him questions about the distinguishing characteristics of the New Church. Many of these questions are listed herein, and the purpose of the booklet is to give brief and direct answers to the questions which have been most frequently asked by the public.

     Pocket-size. 36 pages. 10 cents.

     Special Price on Quantities.

     Cathedral Book Room,
     Bryn Athyn, Pa.

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Title Unspecified 1947

[Photograph.]

REV. AND MRS. CHARLES E. DOERING

Receiving the Gift of a Golden Bowl from Bryn Athyn friends at their Golden Wedding Anniversary, December 28, 1946.

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Church News 1947

Church News Various 1947

     BRYN ATHYN.

     Fiftieth Anniversary.

     1897-1947.

     Shortly after the First General Assembly of the General Church of the New Jerusalem, held June 25-29, 1897, what is now the Bryn Athyn Society was organized. Some years before the name "Bryn Athyn" was chosen and the present borough established, this region was part of Huntington Valley. Numbers had moved out from Philadelphia and established homes here, and they had organized the Civic & Social Club, which built the Club House to provide a place for worship, the local school, and other public meetings. To quote an early chronicle:

     "A meeting of the adult members of the congregation worshiping in Huntington Valley was held on the evening of July 18 1897, and Bishop Pendleton, according to the unanimous action and request of the meeting, received the members collectively as one of the constituent societies of the General Church of the New Jerusalem. For the first time this congregation now exists as an organized body.
     "Bishop Pendleton then reviewed the occasion of his having assumed, by request, the episcopal charge of the congregation last February, and stated that as the necessity for his pastoral supervision no longer existed in the same way, and as other duties would now engage his full time and strength, he would ask them to choose a pastor."

     The Rev. Homer Synnestvedt was chosen. "Mr. Pendleton took him by the hand and recognized him as pastor of the newly formed society, and invited the members to come forward and do the same, which was very cordially acted upon." (NEW CHURCH LIFE, 1897, Page 128.)

     Banquet Celebration.

     It was in commemoration of this inception of the present Bryn Athyn Society that a banquet was held in the Assembly Hall on May 2, 1947.
     When the tables had been removed, and the chairs arranged before the stage, the Rev. Dr. William Whitehead, as toastmaster, conducted the proceedings from the stage, beginning with a most interesting and entertaining account of the history of the society, illustrated by pictures projected upon the screen. What pictures! And what memories they stirred
     Professor Camille Vinet, as the first speaker, found it difficult, "in five minutes," to give his recollection of events since 1897, the year in which he and Madame Vinet arrived in Bryn Athyn. The thunderous applause that greeted his picture on the screen, and also the Professor himself as he arose to speak, showed how deeply he is held in the affections of each and every one of us.
     Mr. Andrew Klein told of the building of the Cathedral, of the laying of the cornerstone, of various phases of the construction, and of the dedication. This was illustrated by pictures of some of the persons who had come to work upon the Cathedral, and of the Bishops Pendleton in their robes at the dedication.
     Mr. Eldric Klein followed. He is Secretary of the society, and in the course of his remarks he read the roll of members as it was at the time of its organization, and commended their fine spirit as an example to us all.

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     The Rev. Dr. Hugo Lj. Odhner was the last speaker, and he recalled the times of Bishop W. F. Pendleton and Bishop N. D. Pendleton and their wise leadership; of the controversies that arose during their days, and of their wisdom and charity in dealing with them.
     Before and after these speeches, songs were sung and pictures were shown: Many of the founding members and their families; scenes of Bryn Athyn at various stages of its development,-Knight's Hill, the old Club House, and the old farm house that stood where the present "Bean Hall" now stands. Bryn Athyn has grown, things have changed; much water has flowed under the bridge; but the same ideal that motivated the "move to the country" lives on.

     Other Events.-On April 27th, two enterprising young men, namely, and to wit Rudy Davis and Donnie Price, assisted by some of the young married folk, served a most delectable supper of steak and green peas at the Club House. Afterwards everybody repaired to the Assembly Hall, where the B.A.V.P.O. presented an entertainment that really entertained. This varied program, with Sanfrid Odhner as Master of Ceremonies, included, among other things, a playlet, piano solos, and-last, but not least-Mr. Stanley Rose and his Magic. This, ladies and gentlemen, was most satisfactory entertainment for young and old.
     On Sunday afternoon, May 4th, Glencairn, the home of Mr. and Mrs. Raymond Pitcairn, was the scene of a very beautiful concert of instrumental and vocal music. Under the direction of Mr. Frank Bostock, the Bryn Athyn Orchestra and a mixed chorus rendered a most enjoyable program The Orchestra is now twenty years old.
     In the evening, at the invitation of Mr. and Mrs. Paul Synnestvedt, friends were privileged to attend another concert in Lonningen Studio, where a varied and lovely program was presented by the Meadowbrook String Quartet, being very much enjoyed by all present.
     The Spring Meeting of the Bryn Athyn Society was held in the Assembly Hall after the final Friday Supper of the season on May 9th. The business was attended to with neatness and dispatch. The Secretary's reading of the Minutes of the previous meeting filled us all with wonder, and the good news of the evening was the announcement that the Assembly Hall is now free of debt! Thunderous applause!
     LUCY B. WAELCHLI.

     SWEDENBORG SCIENTIFIC ASSOCIATION.

     The 50th Annual Meeting of the Swedenborg Scientific Association was held at Bryn Athyn, Pennsylvania, on Thursday, May 22, at 8.00 p.m., with Prof. Edward F. Allen presiding. There was an attendance of 107 persons, 59 of whom were members of the Association.
     During the meeting, the following officers were elected for the ensuing year: President: Prof. Edward F. Allen. Board of Directors: Miss Beryl G. Briscoe; Messrs. Alfred Acton, Gideon Boericke, Charles E. Doering, Leonard I. Tafel, Hugo Lj. Odhner, Ralph McClarren, Charles Cole, and Wilfred Howard.
     At a later meeting of the Board of Directors, the following officers were elected: Vice President, Dr. Charles E. Doering; Editor of THE NEW PHILOSOPHY and Literary Editor of the Association, Dr. Alfred Acton; Treasurer, Miss Beryl Briscoe; Secretary, Mr. Wilfred Howard.
     The Treasurer reported a balance of $1199.45 in the general account, and of $526.78 in the publication fend. The number of books sold during the year was 118. Our total membership is now 273.
     The Literary Editor reported that the "Letters of Emanuel Swedenborg" are now completed and in the hands of the printer, but that it may be some time before the book is published, owing to shortage of labor.

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     Reports from Chapters in Glenview, Ill., Kitchener, Canada, and Hurstville, Australia, were received and read to the meeting.
     The Annual Address was delivered by Prof. Edward F. Allen, who spoke on the subject of "The Source of Knowledge, or Epistemology."
     Treating of the origin, validity, and limits of our knowledge, first in relation to the ancient philosophers, and later in relation to the philosophies of Kant, La Place, and others of their period, the speaker also discussed the growth and development of Swedenborg's system of philosophy, as outlined in his treatise on the Infinite and other works. And he pointed out that whilst Swedenborg, during his pretheological period, was a deep student of the Ancients, and also of the philosophers of his own day, yet he remained at all times independent of any given system, and was thus enabled, under Divine guidance, to construct and give to the world his universal system of philosophy, which is unique and distinct from any of the known philosophies of his day.
     A brief discussion followed the Address, which will be published in THE NEW PHILOSOPHY.
     WILFRED HOWARD,
     Secretary.

     DURBAN, NATAL.

     May 22, 1947.-Since my last report was written, three months ago, the society activities have been running their normal course. The Palm Sunday and Easter services were duly observed, with a good attendance, the Holy Supper being administered on Easter Sunday.
     The month of May seems to be an appropriate time for the annual general meetings of various committees. Firstly, the Young People's Club held their annual meeting towards the end of April. This was followed on the 9th of May by the meetings of both the Sons of the Academy and the Women's Guild. Whilst the men combined pleasure with business at a dinner given by Mr. Scott Forfar, the ladies met at Mrs. Schuurman's home for an informal supper followed by their meeting.
     Towards the end of February we wished Mrs. Scott Forfar a pleasant trip to Bryn Athyn to visit her mother, Mrs. Ernest Robinson; and a few weeks later we received news of her safe arrival. We hope to see her back with us in early July.
     A short while ago we were glad to welcome Miss M. M. Buss (sister of Mr. W. M. Buss) and Mrs. C. B. Mongredien, who arrived from England to settle in this country. Another recent arrival is Miss Louise de Chazal from Mauritius.
     The society recently lost an old friend in the passing of Miss Laura Grix at the age of 81. Miss Grix was one of the early members of the Church in this country. Our sympathies are with her family and friends, by whom she was much loved and respected.
     We were also grieved to hear of the accident which befell Mrs. M. M. Rogers, known to all of us as "M," who experienced a serious fall in which she sustained several fractures. Her son and daughter-in-law-our pastor and his wife-are proceeding to Johannesburg shortly to visit her in the hospital there.
     The pupils of Kainon School recently enjoyed an unexpected holiday when an epidemic of measles put a stop to school and to all children's classes. (I wonder how the parents enjoyed this!) However, as no more cases have been reported, things are now back to normal.
     During March there was a great deal of excitement in Durban owing to the visit of the Royal Family. On the day of their arrival, a considerable number of our group collected outside the Church, and managed to catch a fleeting glimpse of Their Majesties as they drove along Musgrave Road. What a thrill it was to see our beloved King, Queen and Princesses actually passing our Church!

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     At the third Table Tennis Tournament, held in March, Miss Shirley Cockerell and Mr. Jo Cowley became the proud holders of the Forfar and Stanley Cups. Better luck next time to those who were not so successful!
     A most enjoyable dance was organized jointly by the Young People's Club and the Social Committee, and held on the 3rd of May. With the help of a three-piece band, those who turned up spent a grand evening. We are hoping for many more events of this nature.
     VERA ELPHICK.

     PITTSBURGH, PA.

     May has been a month of preparation for the closing activities of the season before the summer, with a few exceptions.
     The Pittsburgh Chapter of Theta Alpha resumed a time-honored custom, namely, entertaining the ladies of the society. It was a buffet supper at the home of Mrs. Charles Brown, and Mrs. J. Edmund Blair was co-hostess. After supper some of the young ladies modeled costumes dating from the "80's" through 1925. Mrs. J. Murray Carr was in charge of the entertainment. The climax of the evening was a "Pantry Shower" for Mrs. John Alden, our newest bride.
     There was a special meeting of the Pittsburgh Society on Friday evening, May 2nd, following the weekly supper, and it was unanimously voted to hold the District Assembly in Pittsburgh this Fall.
     We were most happy to welcome Mrs. Boyesen and her daughter on their arrival from Sweden. Several of the ladies helped to get the apartment in readiness for the pastor and his Mother.
     Prior to the semiannual meeting of the society, which was held on May 23d, there were joint meeting of the Pastor's Council and Executive Committee to discuss plans and arrangements for the coming year. The society now really has something to "sink its teeth" into.
     The Pittsburgh Chapter of the Sons of the Academy held its annual meeting on May 25th. The officers for the coming year are: Mr. Ulrich Schoenberger, president; Mr. George P. Brown, Jr., vice president; Mr. Hugh Gyllenhaal, secretary; Mr. Silas A. Williamson, treasurer.
     At the Children's Service on Sunday. May 25, our pastor officiated at the baptism of Daric Nicholas, infant son of Mr. and Mrs. Charles H. Ebert, Jr., and at the Adult Service on the same day he baptized Kathleen Doris, infant daughter of Mr. and Mrs. Robert M. Kendig.
     The Frank L. Doering family have moved from their residence of the past seventeen years to a nice home which was duly dedicated on Sunday afternoon, June 1st.
     ELIZABETH R. DOERING.

     TORONTO, CANADA.

     The merry month of May wept chilly tears, but not so the Olivet Society, which enjoyed a very brief but pleasant visit from Bishop de Charms, who had come to Toronto to meet with the District Assembly Committee.
     We look forward to the Bishop's visits, and each one finds him even nicer than we had expected. This time he was able to stay long enough to preach on Sunday morning, May 10th. The sermon was entitled "The Hidden Gift," and held as its theme: "Man's life is not his own. It is a gift of God, renewed from moment to moment by a perpetual inflowing. It cannot be otherwise, for God alone is Life, and man is but a vessel created to receive it. Yet the Lord wills to impart of His life to man in such a way that man may feel it altogether as if it were his own. To this end He provides that the influx of life may be imperceptible, and thus that man may receive it secretly, as a hidden gift."
     The Olivet Society is to have the great pleasure of entertaining the Eastern Canada District Assembly, which is to be held in Toronto during the Thanksgiving week-end of 1947. Bishop de Charms expects to preside, and a cordial invitation is extended to all members and friends of the General Church.

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This is to be a special occasion, and it is hoped that people will come from all the outlying points in Ontario and Quebec, as well as from Kitchener and Toronto. We do not know of any members in the Maritime Provinces, but they would be very welcome too.

     Meetings.-The Ladies Circle met on May 12th and held their election of officers, with the result that the Executive Committee for the coming year will be: President, Mrs. Robert Raymond; Vice President, Mrs. Ernest Zorn; Secretary, Mrs. George Baker; Treasurer, Mrs. Charles White. This should prove to be as active and competent a committee as in the previous year (which comment should keep us in good standing with all concerned!).
     Under the auspices of Theta Alpha, a Bridge Party was held at the home of Mrs. Lenore Bellinger on May 16th. It was a very enjoyable evening, and Mrs. Bellinger reported with much satisfaction that $23.00 had been contributed toward the Scholarship Fund.
     The Theta Alpha Chapter met at the home of its President, Mrs. Frank Longstaff, on May 28th, and elected the following officers: President, Miss Vera Craigie; Vice President, Mrs. Ernest Zorn; Secretary, Mrs. Wynne Acton; Treasurer, Miss O. G. Longstaff.
     The Forward-Sons will not have their election campaign until June, but they get into the news for their work on the new fence at the church, which they did on that fine Saturday afternoon we had recently.
     The children and quite a few parents-mostly Mothers-enjoyed the Empire Day picnic at the Weston property on Friday, May 23d. Races, baseball, wieners and prizes figured largely in the success of this event; and from the general glow of satisfaction we gathered that all present had a good time.
     On May 24th, quite a number of Torontonians traveled to Kitchener to join the celebration of Empire Day there. While we must not trespass on the Kitchener news items, we may say that every Torontonian who went had a splendid time ever the holiday weekend-even if they did lose the ball game, which had a Kitchener umpire! Next time it will be Toronto's turn to "ump."

     Personally Speaking.-A very welcome little girl with dark hair arrived at the Tom and Kay Fountain household on May 31st, bringing their family to a total of four-two girls and two boys.
     Mr. and Mrs. Arnold Thompson were welcomed this month on their return from a long stay in Bermuda. They are looking much better.
     Mrs. Alec Craigie, David and Faith, are still in Toronto, and expect to remain a few more weeks. Mr. Alec Craigie is due to return from Vancouver within the next week or so.
     Dr. and Mrs. W. A. McFall have departed for a holiday in California. Quite a few visitors have come and gone this month, and all of them were most welcome, even if we do not mention them by name.
     VERA CRAIGIE.

     CHICAGO, ILLINOIS.

     The Rev. Harold Cranch returned from his visit to the Western States on March 4th, and the next evening, at our regular Wednesday supper, he gave us a very interesting account of his trip. Hearing of the progress that is being made in this work gave us the feeling that our loss during our pastor's absence was more than compensated by a realization of what pastoral visits mean to the isolated members of the General Church.
     The Palm Sunday service was lovely, as was the Easter service. The baptism of the Roland Anderson's baby added to the impressiveness of the service on Palm Sunday; and on Easter Sunday the same was true of the rite of confirmation administered for Miss Laura Gladish. We are a small group, and these added rituals in our service mean a great deal.

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     On April 20th, after the regular church service, we had a society dinner followed by the annual meeting of Sharon Church. Messrs. Alec and Noel McQueen, our efficient secretary and treasurer, were unanimously reelected. Mr. Poulsen, who has given excellent service as chairman of the board, was also re-elected, together with new trustees-Mr. Irving Anderson and Mr. Edward Kitzelman. One of the high points of the meeting was the news from our treasurer that, of all the pledges made last April, each one had been paid in full, to the last dime.
     A very interesting series of doctrinal classes dealing with the subject of the Creed was begun by Mr. Cranch on April 23d. These were very well received, and the attendance was very good throughout the series. The final supper and class of the season were held on May 28th.
     Since our last report another member of our society has been called to the spiritual world. Miss Gerda Malmstrom was a strong New Church woman. She had read the Writings earnestly, and was firm in the acceptance of their Divine Doctrine. Her life was devoted to service to others. From her childhood she had chosen nursing for her work, and when she was older she made that ideal a reality. In the first World War she served overseas as an army nurse, and although her health was undermined during the war, she returned to continue her career. On Sunday morning, April 27th, in her 57th year, she peacefully closed her eyes to this world, to enter into life eternal. Her many friends in the church will miss her quiet encouragement and friendship, and her love for the truth will make an interior bond that will not pass away.
     VOLITA WELLS.
THETA ALPHA 1947

THETA ALPHA CARA HYATT SYNNESTVEDT 1947

     THETA ALPHA, an organization of women ex-students of the Academy Schools, voted at the 1947 Annual Meeting to extend its membership to women who are members of the General Church of the New Jerusalem and are interested in New Church education.
     Accordingly, an invitation is issued to these women. Those who wish to join may write to the Secretary, Mrs. L. W. T. David, Bryn Athyn, Pennsylvania, for a copy of the "Purposes" and an application card.
     CARA HYATT SYNNESTVEDT.
          President.
CANADIAN NORTHWEST 1947

CANADIAN NORTHWEST 1947

CANADIAN NORTHWEST.-Between June 19 and August 18, the Rev. Karl R. Alden will make pastoral visits to members of the General Church in Northern Ontario Manitoba Saskatchewan, Alberta, and British Columbia.
WESTERN STATES 1947

WESTERN STATES 1947

WESTERN STATES-During the month of August, the Rev. Harold Cranch will go on a tour of pastoral visits to members of the General Church in the States of North Dakota, Washington, Oregon, Idaho, California (San Francisco and Los Angeles) Arizona (Tucson), New Mexico, Colorado, Kansas, Iowa, and Texas (Fort Worth).

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DISTRICT ASSEMBLIES 1947

DISTRICT ASSEMBLIES GEORGE OR CHARMS 1947

     Announcements

     Preliminary Notice.

     Arrangements have been made to hold District Assemblies as follows:

     In Pittsburgh, Pa., for all members of the General Church in Western Pennsylvania, Ohio, and Michigan, from Friday, September 26, to Sunday, September 28;
     In Toronto, Ont., for all members of the General Church in Ontario and Quebec, from Saturday, October 11, to Monday, October 13;
     And in Glenview, Ill., for all members of the General Church in Illinois, Indiana, Wisconsin, Minnesota, and Missouri, from Friday, October 17, to Sunday, October 19.
     Further announcements will be made later, but please note and reserve these dates.
     The Thirty-fourth British Assembly will be held at London, Saturday, Sunday and Monday, August 2 to 4, 1947, the Rev. Alan Gill presiding.
     GEORGE OR CHARMS,
          Bishop.

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PRESERVATION OF INNOCENCE 1947

PRESERVATION OF INNOCENCE Rev. F. W. ELPHICK 1947

No. 8

VOL. LXVII
AUGUST, 1947
     Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein." (Luke 15: 17).

     When we read concerning childhood and infancy in the Scriptures, the spiritual quality, attribute or state that is called "innocence" is implied. The terms "innocence" and "innocent," we know, mean a state of being free from moral wrong, sinless, not guilty of crime. And so ideas of simpleness, guiltlessness, and harmlessness are also associated with these terms And yet, strangely and interestingly, the Doctrines of the New Church say: "What innocence is, and what its quality, is known to few in the world, and is altogether unknown to those who are in evil. It appears, indeed, before the eyes, as seen in the face, the speech and the gestures, especially of infants; but still it is not known what it is, and still less is it known that it is that in which heaven stores itself up with man." (H. H. 276.)
     In consequence of such ignorance, therefore, the Doctrines of the New Church lead the mind to see what this attribute of life is and how it abides with man from infancy to old age in different forms, and makes it possible for him to enter the kingdom of heaven after death.
     The Doctrine teaches that, in general there are three degrees of innocence, just as there are three heavens and three planes in the mind of man. For there is celestial innocence, spiritual innocence, and natural innocence: and these three degrees are represented in the Word by "the lamb," "the kid," and "the calf": also by "a child, a suckling child," and a "weaned child."

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When, in the inspired words of the Prophet Isaiah, the states of innocence attending the advent of the Lord into the world as an infant were described, it took the form and phrasing of this correspondential language: "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. . . And the suckling child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. And in that day there shall be a root out of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and His rest shall be glorious." (Isaiah 11: 6, 8-10.)
     In this prophecy we see how innocence-a quality of good-quietens evil and the different forms of evil, represented by the wolf, the leopard, the young lion, the asp and the cockatrice. Indeed, it is because the Divine Good, the Lord Himself, is Innocence Itself, that He is called "The Lamb "the "Lamb of God." When He was baptized in the Jordan, John the Baptist said: "Behold the Lamb of God, which taketh away the sin of the world." For the lamb is a correspondence and a representation of the state called innocence. And because innocence is a condition of the human mind that is so necessary to the regenerate life-the rebirth-and the way to heaven, the Lord said to His disciples: "Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein."
     In order, therefore, that men and women may know more about this quality called innocence, the Lord in His Second Coming has shown in clear, plain, and unmistakable language what innocence is, and why it is allied with childhood,-an innocence called the "innocence of ignorance"-and why it is also allied with late life or advanced years, and is then called "the innocence of wisdom." But here let us note exactly what the Doctrines teach:
     "The innocence of infancy, or of infants, is not genuine innocence, for it is only in the external form, and not in the internal. Nevertheless one may learn from it what innocence is; for it shines forth from their faces, from some of their gestures, and from their first speech, and affects those around them.

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The reason is, because they have no internal thought; for they do not yet know what is good and what is evil, or what is true and what is false, from which knowledge thought is derived. Hence they have no prudence from the proprium, no purpose or deliberation, thus no end of an evil nature. They have no proprium acquired from the love of self and the world: they do not attribute anything to themselves, regarding all that they have as received from their parents; they are content and pleased with the few and little things which are given them. . . . But this innocence is external, because it is only of the body, and not of the mind." (H. H. 277.)
     Yet we are told that children are especially under the auspices of the Lord, and that they receive influx from the inmost heaven, where there is a state of innocence. This influx passes through them, and affects others. This is called the innocence of infancy,-the innocence of ignorance.
     But the state of advanced years with those who regenerate is called in the Doctrines the "innocence of wisdom." It belongs to the mind itself, and thus is "genuine innocence"; that is, it is of the will and the understanding,-a state resulting very largely from victory in the conflict with evil and falsity, from which wisdom is born. And those who are in such a state, or who are growing towards it, have no idea of self-merit, but regard it as the true life. "They attribute nothing of good to themselves, but regard all things as received, and ascribe them to the Lord; they love everything that is good, and find delight in everything that is true, because they know and perceive that loving what is good is loving the Lord, and that loving what is true is loving the neighbor: and they live content with what is their own, whether it be little or much." (H. H. 278.) Neither are they anxious about the future. This is indeed a heavenly state, experienced in the hereafter, and one that is possible in this world in a measure, and real enough to be a true preparation for life in heaven And it is this state that is described as the innocence of wisdom."
     If, in Providence, one lives the normal span of years, he may experience these extremes of life in this world-the innocence of infancy and the innocence of old age, or the innocence of ignorance and the innocence of wisdom-the two kinds of innocence described in the Doctrines of the New Church.

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And when this truth is announced, all experience confirms that it is so.
     But the Doctrines of the New- Church also speak of the intermediate states of life, and show how innocence attends good, and that no genuine good is possible unless there be a state of innocence. And so it is said:
     "Regeneration is a rebirth as to the spiritual man. Man is first introduced into the innocence of infancy, which is that he knows nothing of the truth and can do nothing of good from himself, but only from the Lord, and that he desires and seeks truth only because it is truth, and good only because it is good; and these are given him by the Lord as he advances in age. He is first led into a knowledge of them, then from knowledge into intelligence, and finally from intelligence into wisdom, innocence always accompanying, which is, as has been said, that he knows nothing of truth and can do nothing of good from himself, but from the Lord. Without such a belief and its perception, no one can receive anything of heaven. In this does the innocence of wisdom chiefly consist." (H. H. 279.)
     Such is the doctrinal teaching, or at least part of the doctrinal teaching: for no single discourse, on any subject, can ever cover all the details which are now revealed. Yet sufficient has been cited to enable us to see the underlying principle-how innocence attends the condition of good as well as of truth. For it is further said that that "good is good only so far as innocence is in it, because all good ins from the Lord, and innocence consists in the desire to be led by the Lord. Moreover, truth cannot be conjoined to good, and good to truth, except by means of innocence and this conjunction is called the heavenly marriage, and the heavenly marriage is heaven." (H. H. 281.) It was because of the essential need of innocence, as that which is the very life of heaven, that the Lord said: "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven."
     If, then, this is the kind of teaching which the New Church Doctrines give teaching of Divine Authority, something certain, something definite, something for the human mind to hearken to and cling to-then the question arises:

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How can we of ripening youth, of middle age, of advanced years, preserve this necessary state of innocence, while the opposing world without and the selfish world within, do all things possible to destroy innocence? When we ask such questions, we immediately touch on practical things,-the interests of life, the pleasures of art, the applications of science, the problem of how our life in the world is to be guided by doctrine,-doctrine which so many people consider dry, uninteresting, and of no uplifting value.
     Certainly all this is for the most part, an individual matter, calling for an individual approach. It touches the freedom of the individual in applying the teachings of Divine Revelation to the practical conditions of earthly life at any given time and in any given age. Yet there is also the collective approach: and both the individual and collective approaches refer to the building of the New Church in the minds of men and women while they live in the world.

     Baptism.-We are reminded of this at every Baptismal Service. We can recognize, too, the underlying theme of the wonderful connection and correlation there is between innocence, knowledge, intelligence, and wisdom, and the doctrinal scientifics concerning them which are verily the guiding truths of the New Church, being part of its faith, directing the course of life All these are involved in the serious admonition given to parents at the time of infant baptism, whether the ceremony he public or private. Note the oft-repeated words of this admonition:
     "Lead this child to acknowledge the Lord Jesus Christ as his God and Father; teach him the Ten Commandments, that he may learn to shun evils as sins; let him learn the Lords Prayer, that he may be introduced into the worship of the Lord: and 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." (Liturgy, page 60.)

     Yes! Cause him to be instructed in the Holy Scripture, and in the Heavenly Doctrine of the New Jerusalem! Clearly this refers both to the early years of training in the home and to school and college life, together with the home; and this until the state arrives when the child grows up, and comes into his own right and reason, when the guardian angels leave him, and he associates to himself such spirits as make one with his life and faith.

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     Herein lies the responsibility of parents and the home-that institution which is fast dying in the world, and concerning which contemporary thought is so much concerned. For as is the home, so is the nation. As is the home, so is the New Church on earth. The well-known phrase, "The hand that rocks the cradle is the hand that rules the world," is still true-true even for the Church! But with this qualification, that such rule is in cooperation with the Lord, according to the truths He has given in His First and Second Advents. For the home, the sacred hearth, the happy and busy household, is that human institution which the Divine has provided for the implantation and preservation of states of innocence as taught and described in the Heavenly Doctrines.
     And it is for New Church parents throughout the world to understand and perceive what such reaching implies in the rearing of children from infancy to manhood and womanhood. When school and college days arrive, the education-the drawing out and feeding of civil, moral and spiritual virtues-is to keep pace with ever increasing and widening knowledge, in order that states of innocence, and of true intelligence leading to genuine wisdom, may be provided. And this will depend upon the attitude toward and the upholding of the sanctity of marriage, the foundation and base of home life.
     And now in conclusion. Whatever the vicissitudes of life may be, whether vows and promises are kept or forgotten and broken, the Divine Providence is ever seeking by unseen means, to promote the spiritual benefit and well-being of all As to the specific New Church,-the visible, organized Church on earth,-there are responsibilities which lie at hand and are incumbent upon those who have received the knowledges of the Faith of the New Church. Such duties pertain to the action of individuals, as if of ourselves., in really giving help in the outer and inner establishment of the New Church in both faith and life-and this in each succeeding generation.
     And so, sometimes, we should ask ourselves, as parents: "Am I remembering all that is involved in the admonition given at the time of my child's Baptism?" Or one who has been confirmed may ask himself: "Am I remembering all that is involved in the admonition given at the time of my Confirmation?"

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     For there is now at hand, for all who seek, a revealed Doctrine from heaven which enables men and women to grapple with life's problems in a new light-In a new light of Truth. There is also a new way to which that light leads-to a way of truth from good. This way is really a gift of power from the Lord, bestowed by His implanting of states of innocence throughout all the changing states of life. And this power, in its Divine origin, always was, and is, and is to he. The inner, deeper, higher concepts of innocence, knowledge, intelligence and wisdom, are ever present in the eternal message conveyed in the Lord's words: "Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein." Amen.

LESSONS:     Isaiah 11. Luke 18: 1-17. H. H. 281-282.
MUSIC:     Revised Liturgy, pages 437, 462, 463.
PRAYERS:     Nos. 96, 100.
OPENING THE DEGREES OF THE MIND 1947

OPENING THE DEGREES OF THE MIND 1947

"Man has a spiritual mind, a rational mind, a natural mind, and a sensual mind. After his birth the sensual mind is the first to be opened; after that the natural mind; and, as he studies intelligence, the rational mind; and, as he applies himself to wisdom, the spiritual mind. With infants, all these minds are so disposed by the Lord that they can be opened, and this by means of the influx of innocence from heaven." (A. E. 1056:2.)

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GATEWAY OF REGENERATION 1947

GATEWAY OF REGENERATION A. STANLEY WAINSCOT 1947

     (A Paper read at the New Church Club, London, April 18, 1947)

     This paper falls into two distinct parts. The first is in the form of a very brief historical sketch which is intended to show that although, up to the time of the Second Advent, man possessed no knowledge of the mode by which evil becomes displaced by good in the human mind, he was aware of the need for such a displacement, however sadly he went astray in estimating its true nature. The second part attempts to define Remains from a comparison of passages in the Writings concerning them, to examine their nature and influence, and to identify their abiding place in the human mind.

     I.

     By means of successive revelations from God to man since the fall of the Most Ancient Church, and by means of the derived teachings of the churches centered around those revelations, man has been made aware of the great gulf that exists between what he is and what he was created to be. In his enlightened moments he is able to realize that eternal happiness in heaven can be his only upon a complete and radical change of his basic nature, or of his natural mind. Such a realization, by itself, however, is insufficient; in fact it is quite incapable of effecting even the beginnings of that vital transformation which today we know as Regeneration. Nothing less than an as-it-were innate love for good, sustained in a state of perfect freedom, is adequate for the commencement of the long journey from hell to heaven.
     The uprising of heretical dogmas, during the periods of the decline and consummation of the churches, has clouded the issue with a fog of perverted truths and consequent confused thoughts.

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The natures of both man and God, the distinctions obtaining between them, and their mutual relationships, have suffered such a distortion in the mind of man as to enable him, more than once, seriously to proffer the apparently unanswerable dilemma of an infinite and omnipotent God creating a being who, notwithstanding this, became evil, and who must now he made good without loss of identity or personality.
     This dilemma was not so apparent when the churches still possessed somewhat of spiritual life. The Ancient Church, for instance, assiduously cultivated the science of the correspondence of natural with spiritual things, but it was accompanied by a desire to live according to revealed Divine Precepts, which desire brought a perception of the ends for which those Precepts were given.
     During the long and tumultuous years of the decline and final fall of the Ancient Church, that living spark of desire flickered-flickered, and died out; and the lust for violence and hatred hurried mankind along the path to destruction. There was a vital difference, however, between the state of man at this time and the state obtaining at the time of the Flood; for the miraculous separation of the voluntary from the intellectual now kept the door wide open for man to enter again upon the road to salvation, if only he would hear and obey the Lord's commandments.
     The Church of Eber providentially was raised up, in order to retard the swiftness of the descent, and this principally by way of the institution of the rite of sacrifice, which taught symbolically the necessity for purification from evil before good could be given from God. Finally, even this rite became so perverted that we had the terrible spectacle of man offering up his neighbor, even parents their children, in a hysterical effort to propitiate a "god" who would, presumably out of pity, either avert some impending doom or bestow unspecified benefits in return. It is interesting to note that it is possible to recognize, even today, something of this "propitiatory" attitude of mind towards the Divine.
     By means of the institution of the Israelitish Church, and the use of animal sacrifice, another drag was placed upon man's downward trend. Purification from evil was now represented by a form less potentially open to abuse, and the truth itself was again possible of apprehension. The meticulous observance of law and ritual, while it brought material success and prosperity to the Children of Israel, also provided a living, correspondential ultimate of spiritual law and order, which, when encompassed by its written record, served mankind in future ages as the Word of God, teaching the way of eternal life.

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     The last days of this representative of a church witnessed another epoch of spiritual degradation, culminating in the crucifixion of the Word of God Itself, both in the spirit and in the flesh. Truth, and thus good, was made of non-effect through the insistence upon external and traditional observance of the Law-only. Such literal observance was considered sufficient to ensure that man's obligations to God were performed, and that salvation would, perforce, automatically follow. Such a travesty of the truth led to the removal of restraints from all the perverted loves of the unregenerate will, which soon gained full control, aided and abetted by the spirits of hell, who now perceived that the sands were running out.
     The Incarnation of God, the Living Revelation of Divine Love and Wisdom, manifested through the Human successively glorified, brought into existence the First Christian Church. The written record of this Divine Epic was also destined to act as a permanent objective form of Truth for the use of man on earth, although, following human development, ritual, law and prophecy gave way to moral precept, humility, and repentance. The earlier Scriptures, so sadly misused by the Jews, were fulfilled,-filled full of spiritual content in the hearts of those who took up their cross and followed the Glorified Lord.
     The necessary change of man's inherent nature was now shown to be a veritable spiritual rebirth, effected by the power of the Holy Spirit, provided man rose above worldly things and followed the Lord's teachings in the spirit of a little child. That this was as yet difficult of apprehension, and soon led to total misunderstanding and many fallacies, is shown by the nature of the questions addressed to the Lord while still on earth, and by the direction taken by the organized Church, especially after the Emperor Constantine had made Christianity the State Religion.
     The lust for power and wealth began to invade the councils, seeping into all the activities of that very Church which should have preached repentance from sin, humility and love. This was witnessed with horror by a large number of men who, in a misplaced attempt to stem the tide by a total negation of self and the world, went out into the deserts of Egypt and Syria, cutting themselves off from kith and kin by a life of solitary contemplation, prayer and mortification of the flesh.

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Such an abnormality, however, could only result in an unhealthy condition as to both body and mind, characterized by alternating states of exultation and depression. The former would account largely for the records of miraculous experiences among these early monastics, which have come down to us in the writings of Athanasius of Alexandria and others; the latter produced an outward state of squalid asceticism which became, unwarrantably, the hall-mark of holiness; the greater the privation and the deeper the squalor, the greater the "holiness."
     Within the Church, as well as among the Thchorites and even the Gentiles, something akin to the idea of "propitiation" raised its head. The command to "love God above all, and the neighbor as oneself," degenerated into the giving of one's wealth to the Church, in order that Gods "grace" might come to the giver. The "sacrifice" thus made was felt to be efficacious in acquiring "merit for the Kingdom of God, by an act thought to be pleasing to Him.
     After the Nicene Council had formulated the heresy of the tripersonal God, this proclivity became idealized and epitomized by the ensuing dogma of the Vicarious Atonement, and it was not long before the Pope assumed the position of Christ's Vicar on earth, having the "keys of the kingdom of heaven." He alone could determine whether or not a soul might enter therein, and the Church was made the sole arbiter of good and evil; which circumstance led to great exercise of mental and even physical tyranny by the agents of unscrupulous pontiffs. Confessionals, death-bed repentances, absolutions, and the rite of Supreme Unction, accompanied by monetary considerations, provided opportunities for general license; the whole being clouded over with a carefully nurtured veneration for the so-called Apostolic Succession. The final degradation came when a man could purchase what was called an "Indulgence"-a document signed by the Pope absolving him from the consequences of committing sin.
     Such monstrous usurpation of power and abuse of privilege ultimately caused the rise of the Protestants, and that great upsurge of the spirit of freedom known as the Reformation Although both of these reactionary upheavals removed much of the power of the Catholics, they were not sufficiently deep-rooted to prevent the rise of other heresies of a slightly different kind.

348

The "keys" of heaven certainly were not now seen in the hands of an elected successor of Peter; and salvation was not now recognized as possible to a man who had been a life-long addict of sin, merely by virtue of the performance of a ritual over his body awaiting death. But instantaneous salvation could be attained by God's grace only if the man believed that Christ died a sacrifice for the sins of the world. Man was wholly evil, it was declared, which thus made it impossible for him to do "good works." Only the miracle of God's grace could change him from devil to angel: the only human equipment necessary was his belief in the Vicarious Atonement.
     Strangely enough, despite the revolt from Catholicism, the "faith alone" heresy brought about an attitude of mind towards the problem of man's change from evil to good similar to that produced by the Catholic Church itself. In both instances, ignorance of the spiritual mode led to a presumption that external rites and protestations, accompanied by a superstitious credibility, were sufficient to cause the change.
     In the world at large, the effect of the Reformation was to permit great freedom of thought. Industry, invention, travel, science and philosophy opened out entirely new worlds for intellectual exploration. The tendency however, was away from ecclesiastical dogma, which gradually lost more and more weight and prestige, the more the facts of science and the speculations of materialistic philosophy were studied and approved.
     The dilemma presented by the contrast between a loving, all-wise God and a world of evil men was adroitly sidetracked by the simple expedient of denying the God. Evil was simply the result of unsuitable environment, bad social conditions, and the inhibition of natural desires. After the environment, improve the social conditions, free the natural desires from restrictions, and you would not have evil!
     This fallacy has greatly lost its savor within the last fifty years; the spectacle of a cold, dreary, remorseless and Godless universe is becoming less and less attractive. There even appears to be a dim awareness of spiritual values-of supernatural, if not Divine, powers lying within the observed phenomena of the natural world.

349

     It is a moot point whether or not this slight but definite change has arisen by virtue of the Second Coming of the Lord and the institution of the New Church. At any rate, if the movement grows, undoubtedly those within it will be among the salvable "remnant" who, in the Lord's good time, will be called to the New Jerusalem.

     II.

     In the Divine mercy of the Lord, towards the end of the 17th century a man was raised up, spiritually and mentally equipped for the express purpose of providing an ultimate written embodiment of Divine Truth accommodated to the rational degree of the human mind. As a result, men are now permitted to enter intellectually into matters of faith, and to receive satisfying answers to such problems as before appeared to them to be insolvable.
     With regard to the required change of man's essential quality from evil to good, the burden of the two earlier Testaments,-"Cease to do evil, learn to do good" and "If ye love me, keep my commandments,"-have been implemented by spiritual-rational teachings which reveal something of the amazingly complex operations of the human mind and the profound Wisdom and ineffable Love of God.
     The Doctrine of Remains is a unique one. Indeed, even among so many vitally illuminating doctrines now revealed, it stands out as one of the most significant and distinctive, as it is concerned with those things which make man to be man.
     What are "Remains"? The answer, to most New Churchmen, would seem to be obvious, as there are quite a number of direct references to them in the Writings, and further investigations would appear to be needless, even somewhat dangerous. A tentative study of these passages, however, leads one to feel that it would not be unprofitable to make such an investigation, even if only to stimulate thought and provoke discussion. The contributions of many minds imbued with the affection for the truth cannot but lead to a greater illumination.

350

     The following quotations are extremely important, and have a direct heaving upon the whole present treatment of the subject

     1. A. C. 1906.-"Remains are all the states of the affection of good and truth with which man is gifted by the Lord from first infancy even to the end of life, which states are stored up for the use of his life after death; for all the states of his life successively return in the other life, and they are then tempered by the states of good and truth with which he has been gifted by the Lord."
     2. A. C. 560.-"From remains, or through remains from the Lord, man can be as man can know what is good and true, reflect upon each thing, and thus think and reason for in remains alone there is spiritual and celestial life."
     3. A. C. 737.-"These truths and goods are remains, which are not produced so as to be acknowledged before man is being regenerated. With those who are being regenerated by temptations, the remains with a man are for the angels with him, who take out from them the things with which they defend the man against the evil spirits who excite falsities with him, and thus attack him."
     4. A. C. 5344.-"Remains, that is, the truths and goods stored up in the interiors, are nothing else than correspondences with the societies of the Second Heaven."
     5. A. C. 7831.-"Remains are in the interiors, and by means of them man is prepared and initialed to receive good and truth from the Lord."
     6. A. C. 1738.-"Remains are all the states of love and charity, consequently all the states of innocence and peace, with which a man is gifted. These states are given to man from infancy, but less by degrees as he advances to adult age. But when he is being regenerated, he receives new remains in addition to the former ones, thus new-life. For it is from remains or through remains that man is man."
     7. A. C. 1050.-"Man does not learn these states, but receives them as a gift from the Lord. . . When a man is being regenerated, these states are the beginnings of regeneration, and he is led into them: for the Lord operates through the remains."
     8. A. C. 561.-"These states, with the goods and truths impressed on the memory, are called remains, which are preserved with man by the Lord and stored up, quite without his knowledge, in the internal man, and are separated well from the things proper to man."

351

     From these passages certain well-defined concepts can be drawn:-(1) That remains are not "proper" to man himself, but are from the Lord in him, and that they are implanted in his interiors by the Lord without man being aware of it. (2) That they are those things by which man is able to begin to be regenerated without loss of selfhood, in that they proffer a compensating good over against inherited tendencies to evil. (3) They consist of interior "states which can be reawakened, for use in temptations, by angelic associates.
     We propose to examine these concepts in their order.
     First, that remains are not "proper" to man. A distinction should be kept in mind between the goods and truths which are stored up in the interiors by the Lord, and those which are appropriated to man as a consequence of progress in regeneration. We have discovered no teaching that suggests early identification of remains Divinely given with those things from the Lord which are freely chosen. The former are Divinely implanted before man is truly "man"; the latter are appropriated to him as his own after his external man is brought into correspondence with heavenly order, from his own free desires.
     Remains, then, are the permanent effects of experiencing states of good and truth recorded upon receptive vessels, outside of man's conscious jurisdiction. While man is preserved in a spiritual equilibrium on earth, his life, both external and internal, consists of a succession of passing states of varying quality. The states of innocence, charity and mercy, after they have been experienced by man, are recorded as it were, or preserved, purely under Divine auspices, in the interiors of his mind. He has no awareness of this, and so these records" do not come within the purview of his proprium. These states of the receptive vessels are, we suggest, those things termed "remains" in the Writings throughout.
     Secondly, that remains enable man to begin the process of regeneration. It is here that we touch upon the age-long dilemma of the essential transformation of man from evil to good without the destruction of identity or freedom. Objective truth, accommodated to human perception, has been provided by the Lord.

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This truth permanently affects man only when it is conjoined to good: or, in other words, until the truth is first welcomed, received and used in life, by a love for it, no step forward can be taken: for truth dwelling merely in the waiting-room of the understanding is not appropriated to man. There must needs be an initial spring of good affections which can flow out, as it were, to seek conjunction with consonant forms of truth. These affections are provided by means of angelic associations in earliest childhood; the permanent record of their activity being called celestial remains," in that their quality partakes rather of affections of innocence and love than of affections of truth and faith. Celestial remains, then, provide the necessary but nonetheless loaned "good" which is set over against man's inherited tendencies, and which seeks for and welcomes the truths coming from without by way of the senses. Thus they are the initiaments of the regenerative process.
     Thirdly, that remains are "states," and that they can be reawakened. Several of the passages quoted above refer to remains as being "states"-states of good and truth, of innocence, peace, affection and charity. We are also taught that these "states" remain and even return in the other life, exactly as they had been while man was inn the world; the states of charity and innocence being used by the Lord to temper those states which are evil.
     The use of the word "state" suggests that there is something organic which is the subject of "states." Let us see what the Writings teach about this. We read:

     A. C. 4850.-"Because state and change of state are so often mentioned, and few know what they are, it must be told. Time and the succession of time, or space and the extension of space, cannot be predicated of the interiors of man, that is, of his affections and the thoughts thence, because these are not in time nor in place; but in the interiors are the things which correspond to time and place, and these things which correspond cannot be called anything else than states, for there is no other word by which that correspondence can be expressed. The state of the interiors is said to be changed when the mind or animus is changed as to the affections and derivative thoughts, as from sadness to gladness, and again from gladness to sadness.

353

These changes are called changes of state, and they are predicated of the affections, and of the thoughts in so far as they are ruled by the affections."
     D. P. 279.-"The affections which are of the will are mere changes and variations of the state of the purely organic substances of the mind, and the thoughts which are of the understanding are mere changes and variations of the form of these substances; and memory is the permanent state of those changes." In no. 195 of the same work it is said that "goods and truths are changes and variations of the state of the forms of the mind."
     D. L. W. 209.-"Affection and thought, charity and faith, will and understanding, are like love and wisdom in this, that they do not exist outside of subjects which are substances, but they are the states of subjects or substances."
     Div. Wis. V: 3.-"The will and understanding are called receptacles because the will is not an abstract spiritual thing, but is a subject substantialized and formed to the reception of love from the Lord, and the understanding to the reception of wisdom from the Lord. . . . The changes of the state of these receptacles are affections: the variations of their form are thoughts; the existence and permanence of the latter and the former is memory, and their reproduction is recollection. The two taken together are the human mind."

     Sufficient has been quoted, we believe, to justify our conclusion-that remains are the permanent record, imprinted upon a substantial organic form, of states of innocence and peace, charity and faith, good and truth, corresponding to the active affections and thoughts of angelic associates, these in turn corresponding to the Causal, Infinite Love and Wisdom of God. The states of "good," "innocence" and "charity," are variations of the substances of this organic, while the states of "truth," "peace," and "faith are, as it were, the outward manifestations of those variations, or changes of the form of the substances.
     Bear in mind that we are here treating only of those states which are given to man by the Lord before regeneration, and which are outside his proprium. The states which are appropriated to him as a consequence of regeneration do come under his cognizance, and go to build up his vivified proprium.

354

Thus it cannot be said of these latter states that they are given by the Lord without his knowledge.

     Interiors-Many references are made in the Writings to the "interiors of man," and to the "interiors of the mind" as being the place where remains are stored up by the Lord.
     Recollect for a moment the two passages quoted above. In D. P. 279 it says that memory is the permanent state of the changes and variations of the substances and forms of the mind. In A. C. 737 it is said that remains in a man who is being regenerated through temptations are for the angels with him, who take out from them the things with which they defend the man against evil spirits. Add this from A. C. 2284: "Remains are all the good and all the truth with man which lie stored up in his memories and in his life."
     In the light of these apparently unrelated passages, we do not consider it far-fetched to say that the only adequate subject of the state-and-form changes termed "remains" is the interior memory of man. This alone presents at once a sensitive organic essence, and a surface of mutations, which together are able to record permanently correspondent harmonies of heaven. This alone enables the Lord, through the angelic heaven, to reawaken the state-changes to new activity for use in temptation combats and in the preservation of man's freedom.
     These remains, reawakened become active in an obscurely felt "affection" or "delight" in the natural mind, which seeks to conjoin itself with objective thought-forms in agreement with truth coming from without by the way of the senses. Changes of the state and variations of the form of the substances of the natural mind follow, gradually building up a correspondent form of heaven that is more and more perfected as the process is repeated.
     As influx is according to the states of the recipient vessel, it may appear evident that the quality and quantity of good flowing in from the interiors is determined by the degree of the conjunction that obtains between the "affection" derived from awakened remains and truths from the Word resident in the external memory. After such conjunction has taken place, the good and truth conjointly are carried into the interior man and are appropriated.

355

We read:

     A. C. 3342.-"In proportion as man suffers himself to be regenerated, remains serve a use; for in the same proportion the Lord takes of them and remits them into the natural so as to produce a correspondence of the exteriors with the interiors.
     A. C. 3336."-Therefore, when the time comes that a man can be regenerated, the Lord inspires the affection of good, and through it excites the things which have been adjoined to this affection by Him, and which are called 'remains' in the Word."

     This inspired affection of good, we suggest, is the activity of angelic associates through which the Lord acts upon the permanent record of past states of good and truth, or upon the interior memory. The conjunction of good and truth in the external mind is the consequence of that remitting of remains into the natural, mentioned above. Man suffers himself to be regenerated when he acts as of himself, in conformity with the teachings of Divine Truth, or, in other words, when the objective forms of truth, perceived as pointing to certain lines of conduct, are freely permitted by man to direct his life.

     In conclusion, let us summarize briefly what has been said, endeavoring to survey, in some small measure, the Divinely appointed mode by which man is made truly man.
     From conception onwards, the Lord dwells inmostly with His Own with man,-a circumstance that endows him with an inclination to love and a faculty of understanding. In early infancy the inclination to love is manifested in an external innocence which is not genuine, owing to hereditary evil tendencies within. The understanding meanwhile is merely in potency. As a purely natural, if spurious, "good, that external innocence nevertheless desires to adjoin to itself truths of the sensual degree; the delights then following are identified by the child with the external objects or truths proferred by his environment. These delights form the point of contact, as it were, with celestial angels, who infill them with living celestial affections of love and genuine innocence. And the Lord, in His infinite mercy, causes these changes of the state of the interior mind to be permanently recorded, or stored up in the new-formed interior memory, ready to be awakened again by the angels in subsequent stages of mental and spiritual growth, counterbalancing the inherited tendencies to evil and falsity.

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     During the period before adult age and regeneration begin, the implantation of remains by the Lord continues-continues even until man enters the other life. The interior memory, preserving every state of love and innocence, intelligence and faith, that has been experienced, is, unknown to the man, a veritable storehouse of celestial and spiritual things, out of which can be drawn such as are necessary to preserve an equilibrium in temptation combats. These celestial and spiritual things descending into the natural, are felt by man as delights-his own delights which lead him to seek and choose those ideas of thought which are in harmony with them.
     If, in past ages since the fall of the Most Ancient Church, man was ignorant of the Doctrine of Remains, he was not ignorant of those acts by means of which salvation comes. The Ancient Word and the Words of the Old and New Testaments, revealed spiritual laws in external and correspondential forms which, when obeyed, produced the requisite state-changes of the mind, and thus the necessary re-birth. It is only in our age, when man's intellectual stature in material science has increased so enormously, that the need for a corrective was foreseen by the Lord, and the Doctrine of Remains revealed.
     The time-space limitations imposed by this world, and the natural shortcomings of the mind of the essayist, have failed to treat adequately this profound subject. There are many aspects which have been either omitted or glossed over, and others somewhat distorted. It is so easy to approach a subject like this in the spirit of one trying to solve a jig saw puzzle, searching overlong for one or two pieces to fit into a preconceived design. However, as we suggested earlier the contributions of many minds imbued with the love of truth cannot but increase enlightenment. So, if this paper provokes such contributions, its purpose will have been served.

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RESURRECTION ON THE THIRD DAY 1947

RESURRECTION ON THE THIRD DAY Rev. HUGO LJ. ODHNER 1947

     (Presented before the Council of the Clergy, April 9, 1947.)

     The New Church clergyman conducting a funeral service is not embarrassed by the contradictions of doctrine which cause the old church minister to consign the deceased to age-long sleep in the grave while comforting the survivors with the assurance that the departed is on his way to heaven. The doctrine of the New Church is explicit that man's resurrection into the spiritual life occurs immediately after death.
     There is, however, some uncertainty or difference of opinion among us as to what is meant by the process of Resurrection, and whether the manner of a man's dying hastens or retards this process. Some conceive that the Writings teach that a violent death would hasten our entry into the other world. Others hold (with the present writer) that the resurrection process is the same with all deceased adults, and is not completed until "after two days" or "on the third day." It may therefore be useful to re-examine the statements of the Writings respecting the transition of man's spirit into the spiritual world.

     "The Third Day."

     The Lords death and resurrection are often taken as the model of man's transition. The Lord suffered a violent death on the cross at about three o'clock on a Friday afternoon, and rose from the grave in His glorified Human at dawn on the following Sunday; thus after thirty-eight hours had elapsed. This period is referred to in the expressions, "on the third day," and "after two days." (Compare also Hosea 6:2.) The Hebrews sometimes used the phrase "three days," counting each part of a day as a day: and, in a hyperbole, the Lord once referred to His abode in the sepulchre as lasting "for three days and three nights"-the significant number "three" being emphasized to indicate completeness. (Matt. 12: 40.)

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     It must be observed that the Lord, during His abode in the grave, "went and preached unto the spirits in prison" (I Peter 3: 18, 19), which implied that, during a part of that time, He was present spiritually (and no doubt visibly) in the "lower earth," the inhabitants of which were liberated "when He rose again" (A. C. 7932a, 7828, 8018).
     The consistent doctrine of the Writings is that man rises as to his spirit into the spiritual world (the world of spirits) on the third day after death has occurred. We believe that all apparent exceptions to this rule can, on closer examination, be reconciled with this general statement. The question therefore is: Why is it necessary that all should pass through this interval of preparation for eternal life? And wherein does this preparation consist?

     The Three Stages of the Resurrection Process.

     All those who die, whether good or evil, are received in the other life as welcome guests. In order that Swedenborg might learn the stages of this first reception, he was reduced into a state resembling that of dying persons. (H. H. 449, 450; S. D. 1092-1109, 1115-1120: A. C. 168-169. 182-189, 314-316.) His attendant spirits then withdrew, and celestial angels sought to shame their thoughts with him, keeping his thought on eternal life. This thought, like a bridge, is maintained by them until a man is restored to his full life in the world of spirits. When man-who still cherishes a dim idea that he is living in the body-can no longer sustain the sphere of the celestials, spiritual angels come to him and open his spiritual sight, instructing him that he is a spirit, and teaching him as much as he can comprehend about heaven: and they may even show him the wonderful and magnificent things of heaven. (A. C. 314.) Yet the celestial angels who superintend the entire process of resuscitation, continue to guard over the man who still ins in a state intermediate between sleep and wakefulness. The spiritual angels do not leave him entirely, but the man himself withdraws himself, and then comes among good spirits, who do everything possible for him. When he separates from these also, he finally associates himself with those who are in full agreement with his former life, and among them he "finds as it were his own life." (A. C. 316; H. 450.)

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     Let tins observe that the three stages of resurrection-when he is by turns among celestial, spiritual and natural angels-precede his final awakening in the world of spirits, which takes place "on the third day." This is definitely indicated by the statement that "this opening (exordiuni) of man's life after death does not last more than some (aliquot) days." (H. H. 451.) His entrance "into the world of spirits takes place shortly after his resurrection as described above." (H. H. 457.) Thus it is said of Melancthon that, when he entered the spiritual world, or into his own life and-to all appearances-his own surroundings, it was as if he had just awakened from a sleep; for the time elapsed since death appears to newcomers as if "only a sleep" (T. C. R. 797). and perchance a sleep with lingering memories of dreams beyond recapture.
     What is the need for such introductory stages? Why should there be this brief recapitulation of the spiritual history of his life, by his being ministered to, first by the celestial angels of his infancy, then by spiritual angels such as attended his years of instruction, and then by natural angels such as were his guardians in later years?
     My reflections are that the Lord needs to re-orient the spirit around the celestial and spiritual remains and saving moral states that were the Lord's own creations in his mind. Soon enough the spirit will resume control of his own life, follow the bidding of his own proprial affections, and begin the journey towards the goal of his ruling love. But first the Lord needs to revive and integrate what is of the Lord's own with man, and thus marshal the saving elements in the rising spirit. And this-the gathering and organizing of all "remains," and the removal and quieting of the trivialities and worries of natural life which have so long distorted his mental vision-must be done for the evil spirit as well as for the good.
     Yet, even in these three stages of the resurrection, man is gravitating towards his own worldly life. (A. C. 2119; S. D. 5492ff.) And so, on the third day he awakens into the state of his corporeal life and "finds himself," thinking again from his own affections and cupidities, although with much variety. He believes himself a man on earth, and has forgotten the premonitory instruction of the spiritual angels.

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His corporeal memory and its states are again active in a brief revival, and he feels himself to be in his former earthly environment, and in similar dress and with similar companionship; which is permitted so that "death may appear as a continuation of life." This occurs "when any man comes into the spiritual world, which for the most part takes place on the third day after he has expired": but it lasts only for "some days." (5 Mem. Rel. 4.5.)

     Resuscitation of Infant Spirits.

     The expression, "on the third day," as used in connection with the Lord's resurrection, meant only about thirty-eight hours. These thirty-eight hours may not always be distributed into three days. Nor can we suppose that the process is one of exact solar time, but rather akin to the physiological and mental periodicities which govern human affairs. The passage just quoted therefore fixes the awakening as taking place "for the most part on the third day."
     But there are other reasons for allowing for exceptions. In the case of dying infants, whose memory of the natural world has not been formed, but who have only "a spiritual-natural plane" ready to receive spiritual sensations, the transition into the other life must be quite different. (H. H. 345.) Since they have no spiritual remains nor any moral goods to be aroused, they are probably "taken into heaven" immediately by the celestial angels, and do not-during resuscitation-need the administration of other angels. (A. C. 332.) This more direct introduction of infant spirits is represented in the human body by the nutritive "etherial chyles" which are absorbed through the skin and ascend "by the shortest way" to the brain. (S. D. 1022, 1035.)

     The Three States of the World of Spirits.

     After his awakening into the world of spirits, the novitiate "makes a new beginning of life." (A. C. 316.) He begins to follow the leading of his natural affections into the corresponding societies of the world of spirits. His first state is that of externals, in which he seeks the same employment and companions as in the world.

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His second state is that of his internals, in which the delights of the ruling love are laid bare. The good are then separated from the evil, by a process of temptations and judgments; and the evil go foraging for their particular delights or hells. The third state is a state of instruction, whereby the good are prepared for spiritual thought and heavenly uses. These three states, which vary greatly with different spirits, must not be confused with the three stages of "resuscitation" which-we believe-are the same with all adults. Progress through the three states of the world of spirits may be slow or quick, depending on the spirit himself. Some plunge themselves into hell or are elevated to heaven "immediately after death" (H. H. 491). We interpret this phrase to mean "immediately after the process of resuscitation is completed."* For these spirits-whose states are already ripened-do not need to pass through the three states of the world of spirits.
     * "I have seen them elevated after the hour of death" (sublatos post mortis horam), writes Swedenborg in H. H. 491. But the phrase "the hour of death" is apparently used in a poetical sense. H. L. 0.

     The Case of Eric Brahe.

     It has been thought that the case of Eric Brahe (S. D. 5099, 5492ff.) shows an exception to the usual rule. For Count Brahe, condemned as a political conspirator, was executed at 10 a.m., and Swedenborg and he spoke together at 10 o'clock in the evening of the same day-twelve hours after death-and for several days almost consecutively. In several instances. Swedenborg spoke with departed spirits "after two or three days from death." (A. C. 8939; D. L. W. 390, et al.) But our Seer had an unusual interest in Brahe, whose trial had been a cause celebre; especially as this thorough scoundrel and utter worldling had performed a convincing "deathbed repentance."
     It is not necessary to assume that Brahe, either because of his violent death or because of his utterly corrupt character, passed through the stages of resuscitation more speedily than others. Celestial angels no doubt ministered to him during the first twelve hours after his execution, and Swedenborg was apparently present among the spiritual angels whose office it is to open the spiritual sight and instruct about eternal life.

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That this is possible, is included in the statement about spirits that "scarcely a day intervenes after the death of the body before they are in the other life" (A. C. 70); and this is what is meant by the Lord's words to the penitent thief, "This day thou shalt be with me in paradise."
     The resurrection history of Brahe is told in two entries in the Diary. The first (n. 5099), after noting that Swedenborg conversed with Brahe twelve hours after death, records that "after two days" (or on the third day when a spirit awakes in the world of spirits) "he began to return to his former state of life, which was to love worldly things, and after three days line became such as he previously was in the world.
     The second entry (nos. 5492-5) does not mention any meeting on the first or second day, but states: "I spoke with him the third day after death, and then, when he immediately encountered acquaintances there, and saw such things as he had been delighted with in the world, he returned to his former life, so that his repentance at the time of death amounted to nothing at all." It then recounts this rake's progress-how his crimes were disclosed the next day, and how he lost all self-control, conspired with the hells, and was removed; and how, on the fifth day after the execution, he rushed into atrocious crimes, despite severe punishments.
     It seems conclusive from this that Brahe's resurrection proceeded along the same lines as that of other spirits, even though his progress after his awakening to his proper life (on the third day) was more accelerated than is usual.

     When is the Spirit separated from the Body?

     Several statements in the Writings seem contradictory unless we take into account the fact that death is a process rather than a sudden event, and that the separation of the spirit from the body can be variously described.
     Life in the flesh depends on the vital motions of the heart and the lungs. The breath (and with it external sensation and external consciousness) may cease before the heart stops beating. This may cause asphyxia or apparent death. But real death (apothanasia) comes with the stopping of the heart, and this causes a quiescence of the ruling love and a cutting of the communication with one's attendant spirits.

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It also marks a first "separation of the spirit from the body," or the decisive severing of the spirit, so that it cannot use the body any more-short of a miracle.*
     * Of Lazarus, who, was raised on the fourth day, the Lord said that "he sleepeth." And despite Martha's fears, no decomposition seems to have set in. (John 11.)
     But this first separation does not necessarily mean that the spirit is drawn forth from the body. "After the separation, the spirit of man continues in the body for a short time, but only until the heart's action has wholly ceased, which happens with variety according to the state of the disease from which man dies. . . " (H. H. 447.) The Revelator learned from heaven that "some who die, while they are lying upon the bier before they are resuscitated, think even in their cold body, and do not know otherwise than that they are still alive, but with the difference that they cannot move any material particle which is proper to the body." (H. H. 433.) They are dead, but do not as yet know it! And, of course, they have no sensation of the natural world or of the body, since respiration has ceased. Their thought would thus be tranquil, and unaffected by the state of the body. In fact, the reference here may be to the "thought about eternal life" which is encouraged by the celestial angels: as described above. (H. H. 449; S. D. 1102; A. C. 177f.)
     In his Rational Psychology, Swedenborg suggests that death takes place from below-affecting first the red blood, next the "purer blood," etc (nos. 488-492). And in the Writings it is taught that death is not complete until the "interiors of the body" have grown cold and inactive. Under normal conditions, this cooling may not be completed for "a few days" (A. C. 2119), thus not until the resuscitation process has been completed, and man is ready to enter the world of spirits. The spirit, though definitely severed from the body, may still abide in it, by virtue of the "finest substances of nature," which are not affected by death, and which are retained by the spirit as a "limbus" or as a cutis-like envelope. (D. L. W. 257; T. C. R. 103: D. Wis. viii.) Such substances from the inmost of nature would not be separated from the body until the "interior corporeals" grow cold.*

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     * That the "limbus" is not affected by the lower forces of nature, is clear from Swedenborg's description of it as a "spirituous fluid" in the Economy (ii. 350), and from his arguments in the "Infinite" concerning the immortality of the subtlest entities of the body.
     The second and complete "separation of the spirit" from the body therefore normally occurs on the third day, or as soon as the interiors of the body grow cold.

     Violent Death.

     Now it is my understanding that, although such deaths as destroy the body totally or suddenly-by bleeding, combustion, or explosion-would hasten the cooling of the interiors and the final separation even of the "limbus," still they do not hasten or its any way affect the spiritual processes of resuscitation which precede man's awakening on the third day. We base this view on the following teachings:
     "It is of no consequence (nihil refert) if a man dies in his bed, or whether in battle, or in some other way, for that of man which is vital-even if the body were dispersed over a thousand miles-would then still be gathered in a moment and are together: and it happens alike." (S. D. 1099.)
     "Moreover, the vital substances in man, as soon as the interior corporeals grow cold, are separated from the man, wheresoever these are even if enclosed in a thousand labyrinths. . . . Nothing of vital substance can remain in the corporeals and in material things, but it is necessary that they are drawn forth." (S. D. 1104.)
     Embalming fluid injected into the veins before the body grows cold could therefore have no effect of hastening the process of resuscitation which has already started; but it would have the effect of lowering the body temperature, and would thus also hasten the final separation of the spirit (and limbus) from the body, and would prevent "thinking in the cold body." It is therefore said that "the separation of the spirit from the body generally takes place on the second day after the last agony" (D. Wis. vii. 4), and that most (plerique) are in the spiritual world out of the body after two days (D. L. W. 390 end). Some, we thus suppose, may be fully liberated from the bonds and trammels of matter sooner.

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Yet all enter the world of spirits on the third day.
     Nor does it seem that the process of resurrection is hastened with a man who is so evil that he cannot long endure the presence of celestial and spiritual angels. Such a man turns away from these angels sooner (A. C. 2119, 315; H. H. 449f.); yet the angels have their work to do, and do not leave him, but (no doubt) proceed with it while he has lapsed into unconsciousness or sleep. After all, even spirits need sleep.
     On the third day, therefore, and not before, does every man awaken into his own life; not the life of his "remains," nor the life of his interior states, which are to be disclosed in the course of a longer preparation for heaven or for hell; but his own life, which he now begins de nato, as he takes up the pattern of his memory as it existed at the moment of his death. (S. D. 885. 1336-1337; 5 Mem. Rel. 4, 5.) He would begin to think from his ruling affections as he did in the world. (H. H. 449e, 450e.) He would commence his "first state-his state of externals. (H. H. 457.)
     The Lord cannot permit the process of resurrection to be interfered with, either through human stupidities or through accidents or cruelties. For it is the preparation of the soul for his entrance into eternal life.
THE SIGNS OF THE TIMES 1947

THE SIGNS OF THE TIMES RICHARD R. GLADISH 1947

Some Reflections.

The signs of the times, as I read then, are pointing toward a new era in the life and growth of our Church. As the sons and daughters of the third generation, many of them newly returned from war, focus their attention Upon the heritage of the previous generations, they seek to find some phase of its development which can be their specific job, their own responsibility. To this they bring a sincere interest, implanted in their childhood remains, fostered by their educational and religious training, and quickened by the restlessness of youth and the sense of spiritual crisis that is abroad in the world.

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     But their interest in the Church must become fixed through new and challenging uses before it will function at its best in advancing the work of the Church. It is a law of the mind, pointed out by William James and confirmed in every-day experience, that something new must emerge in regard to any subject, if it is to capture our continuing interest. We here refer, of course, to the external organization, and not to the church as it exists with the individual.
     Moreover, hope-the hope of understanding and the hope of love,-is elemental in all religions devotion. Through religion our young people, like all of us, seek greater understanding of the world of nature and of the world of the human mind. Through religion they and we seek to cushion our spirits against the thousand natural shocks that flesh is heir to. And through religion they hope to realize a love, at once self-abnegating and self-fulfilling, that will unite them to the purposes of God and bring them finally into the peaceful stream of His Providence. This is the quest which subtly impels all men; and everything which seems to further this search stirs hopes which glow-deep within every man in whom the life of the spirit is not wholly extinguished. This is the well-spring of all zeal and worthy ambition. This is why ambition, in all its forms, exists.
     The Divine Providence, which leads all men, through the Church specific and through the Church Universal, is constantly endeavoring to bring new fields to harvest. In the world about us we witness developments that deserve our careful scrutiny. "Materialism and science-worship are in full retreat, eminent scientists leading the chase," states a recent editorial in TIME Magazine (April 7, 1947) and the editorialist continues: "Millikan proclaims that "the mechanistic philosophy is bankrupt." The trend is toward God, all right. Or rather, it is away from His enemies." In a report of the state of religion around the globe, printed in LIFE Magazine (March 10, 1947, p. 106), Editor Paul Hutchinson of the CHRISTIAN CENTURY says: "Physical scientists now find their world of energy resting on foundations that sound more and more metaphysical with every new descriptions and psychiatrists acknowledge a welcome affinity between the results of their research and the insights voiced by religion 3,000 years ago."

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     During a General Faculty discussion last year, Bishop de Charms inferred that the new physics has resulted in a freeing of men's minds from the old scientific dogmas that were based upon a finished and fixed creation, leaving the door ajar for more vital conclusions, in keeping with the universal philosophy of the Writings.
     As Dr. Odhner reminded us in the recent Easter sermon it is necessary for the disciples of the Lord to let down their net on "the right side of the ship." That is, they must shift their endeavors to the side of an active and outward-looking ministry, in order that they may fulfill their destiny as fishers of men among all nations. The labor through the dark hours on the left side of the ship is ordained and indeed essential. Those are hours of preparation. But the disciples must, with the first light of a new day, cast forth their nets in new directions, without fear and without withholding.
     If the General Church, in its period of preparation, has emphasized the Fatherhood of God, so its external progress will come as it places a balancing emphasis upon the brotherhood of man. Christianity, which has gone far afield through its overstress upon the brotherhood of man now is moving back to a greater emphasis upon the Fatherhood of God. With this goes a growing recognition of the inwardness of real religion, a sense of the spiritual which "canopies the natural as the sky canopies the earth," a realization, in the words of the already-quoted TIME editorial, that "no code of ethics is an adequate substitute for religion."
     The dawn of the new era, slow in coming through it be, nevertheless sends faint signs before it to warn us to have our nets ready and our ears alert to hear the voice of the Master "Children, have ye any meat?" and then, cast the net on the right side of the ship, and ye shall find.
     The General Assembly last June seemed to have an undertone premonitory of new things, new thresholds, new horizons. When I sat in the meeting hall, and beheld the crowd of New Churchmen which filled that long building and overflowed out of the hall and onto the grounds behind it. I felt a sense of expansion and forward-looking, of energy ready to overflow into new uses beyond our own walls.
     The vital spirit of the Assembly found expression more than once in recognition of a cooperative kinship with other branches of the New Church.

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And the feeling was present that the time is nearing for the General Church to emerge from its comparative withdrawal and seek a way to spread its message more widely among men. Distinctiveness in essential matters we can never discard with impunity, but as we grow toward maturity and gain strength. as we become absorbed in the uses of spreading the message of the Second Coming, we shall become forgetful of self.
     The eleven disciples were charged with the task of bearing the message of the First Advent to all nations. Poor, unlettered fishermen that they were, they were appalled at the prospect. But, having undergone a period of preparation, they went forth, upheld by their faith and the active support of the Divine Providence. In a comparatively short time they had converted the western world.
     For us, too, there must be a period of training and preparations. For two generations of the General Church this period has continued. Meanwhile, the world has undergone a period of preparation too. We are undoubtedly still in the wilderness, still preparing. But the time is coming whets we shall openly go forth to preach the gospel of the Second Coming. And there are certain tasks at hand which we can perform in preparation for the coming evangel.
     The conversion of the western world to Christianity was a great miracle, attended by many minor miracles. The once timid apostles because bold preachers of the new and stunning truth of the Lord's Incarnation and Resurrections. They found martyrdom, but their work succeeded far beyond their fondest dreams.
     The conversion of any sizeable portion of the world to the New Church would be, we tell ourselves, a great miracle. But who can assess the limits of Divine Power operating through men inspired with the conviction of faith and the wisdom of a great use? What is needed? Like the rich young man we ask, "What lack I yet?" I thing we know, deep within ourselves, that there can be but one answer to that question, whether it be asked 2000 years ago or today, or a hundred years from now. The report of the Secretary of the General Church to the last Assembly contains this sentence: "If the talent and the resources necessary for successful missionary activities should be found, the General Church would certainly enter into such uses more fully." I think that on the day when we can hear the eternal answer to the young man's question with joy instead of sorrow, the talent and the resources referred to in the Secretary's report will be found.

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     This is not a work to be undertaken in a fit of blind enthusiasm. Recall that the apostles had to be taught and trained as well as inspired. The traditional ways of evangelizing may not be the answer. But we have not yet, as a church, focussed our attention upon the problem. I suspect that the talents of our laymen may play a very important part in the work. The external spread of the Church requires organization, techniques, and gifts such as are required in the successful execution of commercial enterprises. The recent history of our work in the Canadian Northwest bears out the truth of this comparison. Curiously infra dig though it sounds, the fact remains that, when our representative did not call, acceptance of our product languished. It is not necessary to throw up hands in horror at this thought, for Providence does not operate with men save through means, and every means has significance in the Divine scheme, which is the salvation of mankind through the spread and acceptance of the Word. Recollect that the Writings say that the commercial development of this earth, linking each nation to the others, exists for the sake of the Word. (A. C. 9354.) And is there no possible parallel or object-lesson for the New Church in the vast expansion of commerce, transportation, and communication which has come about in modern times?
     If the General Church has never focussed its attention upon external evangelization in the past, it is also true that the world has turned a deaf ear to its message. There are signs that the deaf ear either is regaining its hearing, or at least that it is experimenting with a hearing aid. But if we should begin to turn our attention to the planning of a long-range program for spreading the message of the Second Coming, and I think that we should, we ought to be careful not to undertake measures in which we cannot have confidence. The problem will require much thinking through. There is challenge for the best talents of each and all in the Divine bidding, "Go ye into all the world, and preach the gospel to every creature.
     The signs of approaching crisis in the realm of world-religion are multiplying. The world's sickness grows, and with it the fear that the violent medicine it has been using will kill before it cures. Interesting to us are the kinds of words which the world is now willing to listen to.

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Karl Barth, the Swiss theologian, is heard throughout Europe, denouncing natural religion and calling for a return to Divine Revelation in the Word. C. S. Lewis, the Oxford professor, attracts thousands on both sides of the Atlantic by his brilliant interpretations in modern language of the fundamental doctrines of Christianity which accompany an uncompromising assertion that Christ is God. Canon Bernard Iddings Bell, of the Episcopal Church, wages an eloquent campaign for a return to the discipline of doctrine. Rabbi Leibman's book, calling for an application of psychiatric methods for gaining self-knowledge to the practice of traditional religion, has led the non-fiction best-seller list in this country for some six months. In the Protestant world, as men ponder over the implications raised by the esoteric teachings of a Kierkegaarde or a Karl Barth, theological issues are real issues again. And around the world, in New Delhi, Hinduism intones in surprisingly modern accents: "God is one. Soul is unperishable," and that the worship of religious images is only a technique employed in "the kindergarten stage in the spiritual life of a man." (LIFE, ibid., p. 115.) Finally, Gen. MacArthur warns: "We have had our last chance. The problem (of survival) basically is theological, and involves a spiritual recrudescence."
The preceding expressions may well be the rallying cries of Deism in the face of the growing threat of atheistic Communism. Perhaps the final struggle forecast in the Apocalypse is taking shape. Certainly Editor Hutchinson makes a strong case for the inevitability of the struggle. He says, (LIFE, Ibid, p. 116): . . . Christianity believes one thing about the nature of the universe, and Communism believes the opposite. Christianity believes one thing about the nature of man, and Communism believes the opposite. Christianity believes one thing about man's destiny, and Communism believes the opposite. Christianity believes one thing about the nature of morality and the basis of ethics, and Communism believes the opposite. Christianity believes one thing about the primary goals of life, and Communism believes the opposite." "Under these circumstances. Hutchinson continues, "how can there be any true accommodation or even a prolonged truce between these two faiths. . .?"

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The Rev. Gustaf Baeckstrom, in his searching study of modern world history in the light of our teachings concerning the Last Judgment, writes a seeming confirmation of Hutchinson's prediction. Dr. Baeckstrom says: "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." (NEW CHURCH LIFE, November, 1946, p. 547.)
It sometimes seems as if the ultimate effects of the Last judgment are gathering headway for a furious climax in our own day. If that proves to be the case, the evangelical mission of our Church may be called for sooner than we had contemplated.
FREEDOM 1947

FREEDOM ARIEL C. GUNTHER 1947

     (At the Closing Exercises of the Bryn Athyn Elementary School, June 12, 1947.)

     Recently I heard a boy say: "I'll sure be glad when I am twenty-one. Then I can do as I please." Another child said: "I wish I had lots of money. I would buy a new car for Dad, and a new washing machine for Mother." How often we have heard similar remarks! These remarks caused me to reflect on just what it was that the children desired.
     One of the laws of the Divine Providence is, that the more responsibilities a man assumes, the more freedom he is given to exercise them. Other men sec this freedom, and are envious of it, but seldom see the responsibilities which are its real cause. It is proper that we should desire freedom, provided only that we labor to acquire it in the right way. So let us see what that way is.
     Let me quote two statements from the Writings: "Freedom consists solely in being led by the Lord." (A. C. 892.) "All slavery is from the affection of the love of self and the world, and all freedom is from the affection of love to the Lord and towards the neighbor." (A. C. 6390.)

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     The first rule for the acquisition of freedom is obedience. Now this may seem very strange to you, as you have probably thought of freedom as the right to do as you please regardless of the consequences. This is not freedom, but may be called license.
     Take, for example, this case. Suppose any one of you is entrusted by your parents with bringing a little brother or sister of, say three or four years old, up here to the school building. When you come to the pike what do you do? You grasp the hand of the little one, and, after looking up and down the pike to make sure that no automobile is approaching, you lead him across. On approaching the pike you would not just let the little one run across, because you can see that this would not be giving him freedom. Why? Because he is not old enough to know the rules and dangers, and so you maintain his freedom by doing this for him: and at the same time he is learning by your example and instruction.
     Many of you have heard the expression, "Free as a bird." Let us examine this freedom, and see how free a bird really is. A bird is born into the order of its life; that is, it knows what is good for its food and shelter, how to build its nest and rear its young, and what enemies it need fear. In the case of most birds, they also know the rules of their migration, some over thousands of miles of land and sea. But they, too, must obey these laws of the order of their lives. A wood thrush, for instance, if it were to remain north during our severe winter would die of hunger and cold. A mother quail will never lead her brood into the den of a fox for shelter, as she knows the fox would devour them.
     This was very well expressed by the great English poet, Rudyard Kipling, in his poem called "The Jungle Law":

     Now this is the Law of the Jungle
     As old and as true as the sky
     And the Wolf that shall keep it may prosper,
     But the Wolf that shall break it must die.
     As the creeper that girdles the tree-trunk.
     The Law runneth forward and back;
     For the strength of the Pack is the Wolf.
     And the strength of the Wolf is the Pack.

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     All this shows that freedom is in accordance with obedience to the laws of Divine order, even the freedom of birds and beasts.
     The duty of parents and teachers is to know and judge the limits of the responsibilities of their children and students, and to grant them freedom in like degree. This often makes for dissatisfaction among the children, as they do not see why they are not allowed to do everything their older brothers and sisters do. You children, who have just finished your elementary school training, will meet this in the coming year in connection with your social activities. Many of you will not see why. But try to remember the example of the little child; and, as you do not know all that is involved, try to believe that your parents and teachers know what is best, and that they are only trying to help you.
     This brings us to another consideration in this matter of freedom, namely, the regard for and the preservation of the freedom of others. We must never claim for ourselves rights and privileges which will in any way injure the freedom of another. This is especially true in connection with a man's use and his religion.
     You have experienced this in your games. If one fellow does not play according to the rules, but always wants them changed or interpreted to his own advantage, you soon feel that you do not wish to have him play with you. He is known as a poor sport. The reason is, that by his conduct he is taking away the freedom of others.
     Those of you who have been studying the history of our country will remember that the Pilgrims came over to America so that they might have freedom to worship God in their own manner. They found this freedom, but later they denied the same freedom to others. And, later on, our American colonies rebelled against the injustice of rule by a despotic King who would not grant them the freedom of representative government. Still later in our history, one section of our country rebelled against the slavery practised by the other half, and, during the course of a bloody civil war, the slaves were set free. Our soldiers have fought in two World Wars to protect the freedom of our country, that we might retain the freedom guaranteed in our Constitution-namely, freedom of worship, of education, of the press, and of speech.
     Let us examine the freedom of speech.

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This does not mean that we can say anything we like about another person, because unscrupulous or misinformed people may so twist the truth as to defame the character of an innocent man, and thereby destroy his ability to perform his use. We are taught in the Writings that the angels seek the good in man, and try to overlook his faults. And this is a very good practice for us to follow, to preserve freedom among ourselves.
     Another place wherein we should use great care is when we meet others who are of a religious faith different from our own. Sometimes the things they do and say seem not only very queer but even funny to us. In order to preserve their freedom we must be careful never to ridicule or make fun of anything which is held to be sacred by another person, as this may be the means provided by the mercy of the Lord for his salvation.
     The Lord always provides for the spiritual freedom of men. That is, He always leaves us in freedom to choose between what we know to be right and what we know to be wrong. At one time the evil spirits had gained such power in the spiritual world that the minds of men were clouded, and they could no longer see the truth, and discern right from wrong. Then it was that the Lord came into the world, and by temptations conquered the hells and restored order in the spiritual world, that this spiritual freedom of man might never again be disturbed. This is what we mean when we say that the Lord redeemed us by His coming.
     But our freedom cannot be gained merely by not doing the things which are wrong. We must also do those good things which are given us to do. You yourselves have experienced this. If you come to school, and have not prepared the lessons prescribed by the teacher for that day, you do not feel free. This is so because you have not performed those duties which belong to your use, and so you are bound by the knowledge of your neglect. In order to be free, therefore, we must shuts evils as sins against God, and zealously endeavor to perform those uses of charity which are provided for our happiness.
     We experience real freedom when we are doing such things as are right from a love for the use. The job may be very difficult, and many things may interfere, but if we really love the use, we have the conscious feeling that our freedom is limited except by our lack of knowledge and skill.

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And so our duty is to do such things on use as may be given us, and try to cultivate a love for them. When we arrive at a point where this is applied to all the uses of life, we will be just as free as the angels of heaven are.
     From these few observations we see that freedom is provided by the Lord for the sake of use; so the more exalted the use of anyone, the greater his freedom.
     We of the New Church may attain the greatest freedom possible to mankind, because we have been given the Divine Truth of the spiritual sense of the Word in the Heavenly Doctrines. The Lord said: "Ye shall know the truth, and the truth shall make you free. Let us, therefore, seek to understand these truths, and to apply them to our daily lives, that our uses of charity may ever increase. Our freedom and happiness will increase in the same measure. For the Lord also said: "If ye know these things, happy are ye if ye do them."

LESSONS:     II Kings 22. N. J. H. D. 141-142.
NEW MISSIONARY BOOKLET 1947

NEW MISSIONARY BOOKLET 1947

     What is "Swedenborgianism"? By WILLIAM R. COOPER.

     During his many years of service as Curator of the Cathedral, the author has met thousands of visitors who asked him questions about the distinguishing characteristics of the New Church. Many of these questions are listed herein, and the purpose of the booklet is to give brief and direct answers to the questions which have been most frequently asked by the public.

     Pocket-size, 36 pages, 10 cents.
     Special Price on Quantities.

     Cathedral Book Room,
     Bryn Athyn, Pa.

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Church News 1947

Church News Various 1947

     BRYN ATHYN.

     The summer season ins upon us,-the time when many students and guests have departed, and when a number of the residents have gone to spend the vacations period at the seashore or in the mountains. And a few have left to make their homes elsewhere. Mr. and Mrs. William R. Cooper will sail in July for a visit in England. The camera, of course, will be busy on this trip, and our friends overseas are to be shown some of Mr. Cooper's pictures of New Church people and places in America.

     Elementary School.-The Closing Exercises were held on June 12th at 10.30 am. Nine boys and six girls received Certificates of Graduations. The Rev. F. E. Gyllenhaal read the Lessons, and Mr. Ariel C. Gunther addressed the school on the subject of "Freedom" His talk was short, and was couched in language that the children could understand, as he explained the difference between freedom and license, and showed them that true freedom is found only in obedience to the Lord.

     Commencement.-The next morning, June 13th, again found the Assembly Hall filled to overflowing for the closing exercises of the Secondary Schools and College. It was most impressive to see the large group of students march in and take their places in front of the stage. The singing of sacred songs by the various classes sounded more beautiful than ever, and reflected their excellent training by Mrs. Reginald Smiths.
     The Commencement Address was delivered by Dr. Frank L. Doering, of Pittsburgh, and this was also on the subject of "Freedom," but dwelt upon the topic chiefly as it applied to the medical profession.
     With the announcement of the various Awards and the presentation of the Diplomas (listed elsewhere) acknowledgments were made by valedictorians of the graduating classes. For the Senior Class of the Girls' Seminary. Flora Ethne Ridgway spoke of the value of a New Church education and of the friendships made during the school-years. Bruce Elder, of the graduating class of the Boys' Academy, testified to the great value of the truths learned in the Academy as the students assume their responsibilities in life and expressed appreciation of the great patience of the teachers.
     This year the College had the largest enrollment of men and women in its history. Sixteen women and two men received Junior College Certificates. and Miss Elizabeth Heinrichs, as valedictorian, voiced the wish of the class that the college attendance may increase next year and all the years, so that the students may derive the benefits and blessings which the present class had received.
     Four women received their Bachelor of Arts Degree from the Senior College, and Miss Charis Pitcairn, as valedictorian, thanked the teachers and professors for introducing them into the delights of higher learning. All of these ladies will teach in the Academy or other New Church schools.
     Several GI's received their Diplomas, as they were absent in service when their classes graduated.
     The President's Reception, held on Thursday evening, seemed like an "Old Home Week" occasion.

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Parents and friends from away, who had come to Bryn Athyn for the Commencement and to "collect" members of their families, were greeted by parents and friends here whose families were already "collected"-they hoped!
     There were many farewells. B.A.Y.P.O. had a picnic and swimming party at the Pond. Deka, AKM, Phi Alpha, and Sigma-all of these had their picnics and parties.

     Nineteenth of June.-On the morning of the 19th a special service was held in the Cathedral, conducted by the Rev. Hugo Lj. Odhner with appropriate sermon and music. In the afternoon, the Rev. F. E. Gyllenhaal conducted a Children's Service, after which the children marched to the East Lawn, where they were served refreshments.
     For the Banquet in the evening the Assembly Hall was decorated with banners which commemorated events in the development of the New Church since the year 1770. These were made by several young people of the Bryn Athyn Society. The Rev. F. E. Gyllenhaal was toastmaster. The program opened with a vocal quartet and a toast to New Church Day," and all present then joined in the song, "June Nineteenth Forever."
     Mr. Jack Echols, responding to this toast, compared the blessing of the New Church with those which the Christian Church extends to its members, emphasizing the comfort there is in our certain belief in the life after death. June 19th is a Thanksgiving Day, because the Lord has come again to save mankind. In this time of so much evil and confusion, our hope and comfort are in our Religion.
     The toastmaster then spoke of the Academy as the means of beginning the General Church, because it taught soundness of doctrine and established distinctive New Church education. We sang "Hail Academia!"
     Mr. Raymond Pitcairn, as the next speaker, delivered an Address on the history of the General Church of the New Jerusalem, describing its beginning in the year 1897 when freedom had been impaired; how a Council of the Clergy had been organized choosing the Rev. W. F. Pendleton as Bishop. All through the trials and vicissitudes of this organization of the General Church, Bishop Pendleton's wise leadership shone like a beacon, ever watchful in his wisdom and firmness to maintain freedom at all times. In the second part of his Address, Mr. Pitcairn went on to speak of our Episcopal Leaders, and of the policy of freedom and charity which had prevailed under their leadership.
     The program closed with the singing of "Jerusalem the Golden" by all present, and by the singing of "Behold, how good and how pleasant it is for brethren to dwell together" by a choir of young people. Bishop de Charms then pronounced the Benediction.
     LUCY B. WAELCHLI.

     PITTSBURGH, PA.

     The month of June in the Pittsburgh Society has been filled with many activities, and with the pleasure of welcoming a number of visitors.
     The annual business meeting of the Women's Guild was held on June 3 at the home of our president. Mrs. John W. Frazier. This meeting wound up the business for the season and made plans for next fall.
     On June 7 we welcomed Bishop de Charms and members of the District Assembly Committee. This committee met in the afternoon, and reconvened with the Joint Council in the evening at the home of Mr. and Mrs. Alexander P. Lindsay. We understand that everything is under control, and we look forward to a well planned, well attended, interesting and useful District Assembly.
     Bishop de Charms preached the sermon at the joint service of children and adults on Sunday, June 8th. In the afternoon he officiated at the dedication of the home of Mr. and Mrs. George P. Brown, Jr., and in the evening the society held an informal picnic supper on the church lawn.

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     This year the graduations from the Boys' Academy and the Girls' Seminary in Bryn Athyn included students who had formed nine of Pittsburgh's largest elementary school classes. Naturally the parents of the graduates and several of the younger brothers and sisters journeyed to Bryn Athyn to witness this notable event at the Commencement on June 13th.

     School.-On Tuesday evening, June 17, we gathered in the auditorium to see the Marionette Show of "Winnie the Pooh." produced by the upper grades of our day school. The work on the show was entirely the children's. The puppets were made in handwork classes, the scenery painted in art classes, and the acts were worked out and written in composition classes. The "Toy Orchestra" which played at intervals during the changes of scenery was composed of the pupils of the younger grades.
     This project was worked up by Miss Jennie Gaskill. The children took a keen interest in it, and the results of their ardent practice were demonstrated in their enthusiastic performance. The notebooks and the handwork of the school were on display. This was truly an entertaining evening.
     The closing exercises of the school were held in the auditorium the next evening. Our pastor, the Rev. Bjorn Boyesen, gave the address, using as his theme the Parable of the Ten Virgins, pointing out how this story in the Word relates to pupils and education. After the closing of the Word the children sang an especially prepared songs.
     Philip Coffin-our only graduate this year-then read his essay, "The Lord's Temptation in the Wilderness." This paper was well thought out and nicely delivered. The pastor then presented his Certificate of Graduation. We wish Philip all success in his new school life. As it is customary for the graduating class to offer a gift to the school on completing the eighth grade, and though Philip was alone, he gave the school three Esterbrook pen sets in appreciation of his time spent with us.
     Boxes of flowers, collected by the pupils, were presented to Mrs. Charles H. Ebert, Jr., Mrs. Leander P. Smith and Mrs. Joseph A. Thomas, in appreciation of their help in accompanying the singing of the school at morning worship, music classes, and the Toy Orchestra.

     New Church Day.-On June 19th at 11 a.m., a special children's service was held in the church, and this was followed by a picnic luncheons provided by the Pittsburgh Chapter of Theta Alpha. In the evening the adults met in the church at 6.30 o'clock for their service of worship. The pastor preached on the text: "And God shall wipe away all tears from their eyes." (Rev. 21: 4.)
     After the service we adjourned to the auditorium (the third evening in succession for most of us) and found it prepared and decorated for a banquet. Mr. Edward B. Lee, Jr, was an able and amusing toastmaster. He opened the program with a toast and song to New Church Day, and pointed out that in 1770, when this "Day of Days" was initiated, the world was as distraught as it is in 1947. He then introduced the first speaker, our pastor, who spoke on "The Growth of the Church," noting in the course of his remarks that the New Church is still in its infancy, and that we should "open wide the portals, that all may enter in."
     Mr. Gideon Alden, second speaker, gave his ideas on "How to impress the pre-school child with the meaning of the 19th of June." He suggested the combinations of a service of worship and a celebration of a nature to impress a child at that age.
     Mr. Charles H. Ebert, Jr., the third speaker, dealt with the topic: "How New Church Day might best be presented to the school child." And he suggested a definite pattern to be followed year after year as a method of impressing this age child.

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The fourth speaker, Mr. Leander P. Smith, had for his subject: "Youth-what should they think and feel about the 19th of June?" His thought was that it should be a day of thanksgiving and appreciation of what youth receives from the Church.
     Mr. Alexander P. Lindsay, Jr., the final speaker, had as his subject:
"What New Church Day should mean to an adult New Churchman." He felt that the Christian Churches represent night, and that we should all rejoice in the morning of the New Church.
     This program provided a very pleasant and enlightening meeting.
     On the evening of June 22 the members of the society gathered at the home of Mr. and Mrs. Edward B. Lee, Jr., in Jefferson Heights for a "welcome to Pittsburgh" party and shower for Mr. and Mrs. Hugh Gyllenhaal. The Lee's home and garden lent the occasion a charming atmosphere which was much enjoyed by all.
     On Sunday afternoon, June 27. Mrs. Daric E. Acton and Mrs. Charles H. Ebert, Jr., gave a shower for Miss Betty Jean Horigan at the home of Mrs. Ebert. We surely enjoy these parties and showers; and all present "Oh!" and "Ah!" at the lovely gifts.
     The Rev. Bjorn Boyesen and his Mother are spending several weeks at the home of Mr. and Mrs. Lee. The society is most happy to welcome Mr. and Mrs. David R. Simons and family to Pittsburgh. Mr. Simons will assist the pastor with the Sunday services, and receive "on the ground" experience as a candidate for the priesthood.
     We regret that Miss Zoe Iungerich has left Pittsburgh to take a nursing position in California. All success to you Zoe in your new venture! But we know that you will be back with us one of these days.
     ELIZABETH R. DOERING.

     GLENVIEW, ILLINOIS.

     Three Weddings.-We have all experienced the sphere of happiness that is present at a New Church wedding. The joy of the bride and bridegroom is shared and amplified by the guests, who are aware that they are witnessing a ceremony representing the marriage of the Lord and the Church; and, being lifted out of themselves, they can truly rejoice in heart that the doctrine of Conjugial Love has been revealed.
     What shall we say when three weddings happen in one week! Added to the normal pleasure experienced is the realization that a blessing is indeed descending from heaven; for we see in the happy state of these young people evidence that the work of the church and school is progressing.
     On June 20th the marriage of Mr. Coleman Hibbard and Miss Jean Fuller took place in our church, the Rev. Harold Cranch officiating. The bridesmaids were the Misses Evangeline Wright and Elenor Eklund. Miss Louise Barry attended the bride as maid of honor. The best man was Mr. William Fuller.
     On June 22d the marriage of Mr. John Alan and Miss Doris Merrell was solemnized, the Rev. Elmo Acton officiating. The groom's brother Donald was best man. Miss Sally Headsten was maid of honor. The bridesmaids were the Misses Chara Cooper and Marjory Merrell. We were glad that the Donald Merrell family decided to have the wedding take place in Glenview.
     On June 25th, Mr. Neil Caldwell and Miss Joyce McQueen were married, the Rev. Elmo Acton officiating. The bride was attended by Miss Muriel McQueen as maid of honor, and the Misses Beatrice Childs and Nancy Synnestvedt were bridesmaids. Mr. Kenneth Holmes was best man.
     For all of these weddings the church was beautifully decorated with an abundance of flowers, and the brides and their attendants were charmingly attired. Glenview considers itself fortunate that these Young couples expect to reside here.

     June 19th was observed as a holiday by a great many of our people who were able to take the day off.

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In the morning a service of worship in celebration of the Second Advent was held in the church, which was well filled. A picnic lunch was followed by a baseball game, and ins the evening, instead of the customary banquet, a well attended social gathering listened to three speakers on the general subject of The Church in Our Time.
     The toastmaster, Mr. Sydney Lee, stressed the idea that while at the morning services we had given thanks to the Lord that His Second Coming had been accomplished, it was fitting that in the evening state our thoughts should turn to the part which the Church in Our Time might play, ins bringing to fruition the establishment of the Churns. "The Church is the Lord's, not ours. Time is the yardstick by which we may measure our accomplishments. The sphere of affection for the truths of the Writings is an atmosphere that knows no geographic bounds, and into it may be drawn all who have in their hearts the beginning of a love for the Lord."
     The Rev. Ormond Odhner spoke on "Fostering an affection for the truths of the church in ourselves and in each other."
     Mr. David Holm, with the vigor of youth, dealt with the subject of "The Responsibility of New Churchmanship." It was with special delight that we heard this young man of Glenview develop his ideas.
     Mr. Harold Lindrooth spoke on "Time, and the importance of using it to advantage," investing it in such a way that the uses of the church will develop and flourish.
     The evening was closed with the singing of the anthem, "God of our Fathers," by the returning students from Bryn Athyn, and all hearts were touched when twenty-three students assembled to sing. The audience joined them in singing "What Name Resounds."
     After refreshments had beers served, the Rev. Harold Cranch gave a brief, illustrated talk descriptive of his last visit to the Western States-a fitting climax to our thought on "The Church in Our Time."
     In the course of the evening the gathering was moved to applause when Mr. Acton announced the engagement of his daughter Yone to Mr. Winton Brewer.

     Other Events.-The closing exercises of the Immanuel Church School were held on June 18, ending another successful year. The service was conducted by the Rev. Elmo Acton, and the address was given by the Rev. Ormond Odhner, who emphasized the idea of "service." The training given in New Church schools is, in fact, a preparation for the carrying on of the work of the Church.
     At the annual meeting of the society, Messrs. Crebert Burnham, Alan Fuller and Cyril Day were elected members or the board of finance. The society took a most important step in adopting the General Church Pension Plan. Appreciation of the plan itself and of the work of the Pension Committee of the General Church, was expressed. There were some questions raised as to our ability to meet the expenses involved, but upon the assurance of the board of finance that in their opinion it could be done, the plan was adopted unanimously.
     Glenview is privileged to entertain the Annual Meeting of the Sons of the Academy, to be held here June 27-29. Preparations are under way, and as we write the first guests are arriving. We look forward to an inspiring series of meetings.
     SYDNEY E. LEE.

     DETROIT, MICHIGAN.

     Lacking a meeting place of our own in which to hold doctrinal classes, Friday suppers and social affairs, the members of our group rarely get together except for Sundays for worship. This makes it difficult to produces reports as interesting as those from other centers of the Church, where it seems there is something going on all the time.

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     We did, however, take advantage or New Church Day, and a rare day in June, to hold a picnic in one of the city parks. Because same of the ladies had planned the affair well, and were there ahead of time to prepare the eatables, those of us who perforce arrived late were promptly served with hot food and plenty of it. When it came time for dessert, and ice cream and cake were passed around, we had to revise slightly our former opinion of picnics, and agree that this one, at least, was a scrumptious affair.
     After the meal, park benches were arranged in a circle, and we sat and listened to Norman Synnestvedt's reading of a New Church Day Message from Bishop de Charms, also to an article by the Bishop explaining what transpired in the spiritual world on the 19th day of June in the year 1770, and its significance to us.
     Then, until darkness fell, the boys and the younger men indulged in a soft-ball game, while the rest of us at around slapping mosquitoes and dodging batted balls.
     Following the picnic, the annual meeting of the Detroit Chapter of the Sons of the Academy was held at the home of Norman Synnestvedt. We were pleased to have with us two young men, graduates of the Academy at Bryn Athyn,-Vance Birchman and Wally Bellinger. They signed the roll of membership in our Chapter, making our total now 15, including every eligible man in our group. Officers elected for the ensuing year were: Harold Bellinger, President; Norman Synnestvedt, Vice President; Walter Childs, Secretary; and Leo Bradin, Treasurer.
     As this is being written-June 29,-eight Detroit Sons, including all the officers listed above, are in attendance at the Sons' Annual Meeting in Glenview. Five of them are accompanied by their wives, making in all a very creditable representation of the dynamic group from "Detroit the Dynamic."
     At the semi-annual meeting or our group, held on Sunday afternoon. May 25th, it was voted to invite Candidate Kenneth Stroh, theological student at the Academy in Bryn Athyn, to conduct some services for us during the summer. He has accepted, and will come first with our pastor, Rev. Norman H. Reuter, on July 13th. Then Mr. Stroh will conduct three Sunday services himself, concluding his visits when Mr. Reuter comes for the regular Sunday service in August. We are looking forward to Mr. Stroh's coming, add he will be a welcome visitor in our midst.
     WILLIAM W. WALKER.

     ACADEMY SCHOOLS.

     Joint Meeting-The Annual Joint Meeting of the Corporation and Faculty of the Academy of the New Church was held in the Chapel of Benade Hall on June 7, 1947, at 8.00 p.m. Despite intermittent rains and muggy weather, there were less than a dozen unoccupied seats in the Chapel. As Bishop de Charms, President of the Academy, was visiting Pittsburgh, the Executive Vice President, Bishop Willard D. Pendleton, presided.
     The Reports of the President and Vice President were read in full. Since all the Reports, together with the Address of the evening delivered by Randolph W. Childs. Esq., will be published in the JOURNAL OF EDUCATION, and because nearly everybody reads the JOURNAL, it is unnecessary to comment upon these features of the evening here.
     On the invitation of the Vice President, however, Principal Karl R. Alden gave an informal report on the results to date of the efforts of the Boys Academy to secure accreditation by the Middle States Association. The essence of Principal Alden's special report was expressed in a Chart of Educational Temperatures, based upon the report of the Evaluating Committee of seven men who visited and evaluated the school on April 22 and 23 last. This Chart showed 9 thermometers, representing the nine general areas covered in the valuation. Expressed in terms of percentile ratings, these areas were evaluated as fellows:

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     Curriculum 76; Pupil Activities 69; Library 87; Guidance 68; Instruction 81; Outcomes 69; Staff 89; Plant 80; and Administration 68.
     The "percentile ratings," cited above, mean that, in the opinion of the evaluating committee, in the case of the Libraries of accredited schools, for example, 13 out of every 100 were better high school libraries than our own, and 87 were poorer than ours.
     Any school whose percentile rating falls between 70 and 90 is regarded as a superior school. Although the Boys' Academy's application for accreditation will not be finally acted upon until November, the outlook for approval is very favorable, in view of the report of the evaluating committee.
     Mr. Randolph Childs, in his Address, answered the question: "Should the Youth of the Church Attend our Junior College?" After an historical survey of expressions by leaders of the church on this subject, Mr. Childs discussed the conformity of our Junior College with the aims and purposes of other Junior Colleges, and then turned to a forthright consideration of the obstacles to general attendance at our Junior College by the youth of the church. He concluded his remarks with a clear demonstration of where the superiority of our Junior College lies, that is, in the directing spiritual force which comes from revealed truth.
     The Address, when published in the JOURNAL OF EDUCATION, will serve as an invaluable handbook for parents, and for young people who wish to continue their education beyond the high school.
     ELDRIC S. KLEIN.

     ACADEMY AWARDS.
     Degrees.

     BACHELOR OF ARTS: Aubrey Pendleton Cole (cum laude); Marion Joyce Schnarr (cum laude); Margaret Wilde (cum laude); Charis Pitcairn.

     Diplomas.

     JUNIOR COLLEGE: Winyss Renee Acton, Katherine Grace Barber, Isabelle Joyce Bellinger, Louis Duncan Carswell, Elizabeth Hughes Childs, Chara Aurora Cooper, Rachel Josephine David, Alfred Henry Hasen, Jeanne Maria Haworth, Sara Josephine Headsten, Elizabeth Allen Heinrichs, Gwendolyn Shirley Holmes, Pearl Mary Linaweaver, Shirley June Owen, Nancy Elizabeth Stroh, Esther Hobart Waelchli, Joanna Whitehead, Mary Louise Williamson.
     BOYS' ACADEMY: Donald Edward Alan, Ten Eyck Lansing Arrington, Robert Hugh Asplundh, Kenneth Bellinger Blair, Randolph Damon Childs, Denis Cooper, Raymond Brewster David, Richard Lowell Doering, Bruce Edward Elder, Vance Genzlinger, Marvin John Gunther, John Hargrove Hotson, Philip Henry Howard, Edward Pitcairn Lindsay, Fred Edwin Odhner, Marlyn Field Smith, Allan Cadwallader Soderberg, Thomas Clive Stockham, Alfred Austin Umberger, Walter Lydick Williamson, Robert Homer Blair, Stanley Douglas Hill, Thomas Andrew Hilldale, Daniel Bruce McQueen, Oliver Randolph Odhner, Gaylor Field Smith, Ivan Keith Smith.
     GIRLS' SEMINARY: Berith Acton, Elsa Asplundh, Odah Louise Barry, Maud Anita Berninger, Drusilla Carswell, Mary Anne Doering, Dorothy Ann Gladish, Eileen Gyllenhaal, Lois Charlene Jackson, Laura Patricia Kuhl, Rita Jean Kuhl, Flora Ethne Ridgway, Charlotte Smith, Miriam Smith, Helga Synnestvedt, Janna Synnestvedt, Joy Synnestvedt, Karen Synnestvedt, Certificate of Graduation: Joan Marie Kofod, Mae Stokes Simon.

     Honors.

     Oratorical Prize (Silver Cup) Edward Kessel Asplundh.
     Alpha Kappa Mu, Merit Bar: Janna Synnestvedt.
     Deka Gold Medal: Helga Synnestvedt.
     Theta Alpha Honor Award: Joy Synnestvedt, Renee Smith.
     Some of the Academy Gold Medal: Alfred Austin Umberger.
     Sons of the Academy Silver Medal: Robert Hugh Asplundh, Marlyn Field Smith.

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DISTRICT ASSEMBLIES 1947

DISTRICT ASSEMBLIES GEORGE DE CHARMS 1947

385

ENLIGHTENMENT FROM THE WORD 1947

ENLIGHTENMENT FROM THE WORD GEORGE DE CHARMS 1947

No. 9

NEW CHURCH LIFE

VOL. LXVII
SEPTEMBER, 1947
     "I will give you the rain of your land in his due season, the former rain and the latter rain, that thou mayst gather in thy corn, and thy wine, and thine oil." (Deuteronomy 11: 14.)

     The Lord spoke to the Sons of Israel in the wilderness of Sinai saying, "The land whither thou goest in to possess it is not as the land of Egypt from whence ye came out, where thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs: but the land whither ye go to possess it is a land of hills and valleys, and drinketh water of the rain of heaven." The contrast in climate between Egypt and the Holy Land is here used to describe the difference between a natural life devoted solely to the attainment of worldly ends, and a life of spiritual religion that looks to what is eternal,-to the formation of an inner character in accord with Divine Law, and to the performance of spiritual uses to the neighbor from love to the Lord and charity. That which we love supremely determines the mental climate in which we dwell.
     The "rain of heaven" is the Divine Truth of the Word inflowing into man's mind, imparting spiritual understanding and insight, and enabling the ground of knowledge and experience to bring forth a harvest of genuine use for the nourishment of the soul or spirit of man. But that which we receive from the Word depends upon what we seek therein. If, in our heart of hearts, the goal of our life is some personal ambition, some worldly success; and if, either consciously or unconsciously, we regard religion merely as a means to that end; then, even though we possess the Word, and read it diligently, we will receive no spiritual truth therefrom.

386

We will abide in the Land of Egypt,-a land without rain, and rendered fertile only by the flood-waters of the Nile. The great river is indeed fed by the rain and the snow that falls upon distant mountains. All truth is in its origin Divine, and the human ability to understand even the truth of nature is a gift of God. It is literally true that "a man can receive nothing, except it be given him from heaven." (John 3:
27.)
But to one who is completely absorbed in worldly pursuits, heaven seems utterly remote, and indeed unreal. He takes for granted his ability to understand, takes pride in his own intelligence, and asks not whence it came. Instead of seeking Divine instruction from the Word, he draws from it only that which accords with his own understanding and which promises to further his own ambition. All else he passes by unheeding. He seeks to overcome all obstacles by his own power. He relies with confidence upon self-intelligence to achieve his purpose in life. So far as he can use religion as an aid, he will do so, drawing water from the River of Life by man-made ditches and canals, that it may reclaim the desert of his environment and produce an earthly paradise after his own heart. This is what is meant when it is said of Israel in Egypt, "Thou sowedst thy seed, and wateredst it with thy foot, as a garden of herbs."
By natural inheritance we all dwell in this Land of Egypt. It is the abode of the adolescent mind. Even though we know, and sincerely believe, that our life on earth is merely a preparation for a life in heaven, yet to us the world is ever present, while heaven is far away. With a sense of imperative need we focus attention upon the acquisition of natural knowledge, and master the understanding of abstract and difficult sciences, realizing that without them we cannot accomplish the ends we most desire. But we approach the teachings of Revelation with no such urgency. Only in a most vague and general way do we see their application to our life. Of course we must be honest and just in our dealings with our fellow man. Of course we must acknowledge the Divine Providence in all things, and pay sincere homage to the Lord. Is not this the whole religious duty of man? For "What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" (Micah 6: 8.)

387

     This seems a simple thing, for which scarcely any theological knowledge is required. If we keep these few fundamental truths constantly in mind, what more do we need? Beyond this, theology appears to us as merely intellectual abstractions of no practical import. We do not see in them the principles of spiritual life-laws as vital to spiritual achievement as are the abstract laws of physics, of chemistry, of biology, or of any other science, to the successful performance of some chosen use to earthly society. We do not yet realize what spiritual use is. We do not realize how essential a clear, accurate, and discriminating knowledge of spiritual truth is, if we would minister not merely to the physical well-being, but also to the eternal welfare of the neighbor.
     Yet this is the only kind of use we shall he able to perform in the other world. There the needs of the body no longer exist. If, by our life on earth, we have learned to perform only some physical service to others, we shall find no place in the kingdom of heavenly uses. In order that our life on earth may be an apprenticeship for life in a heavenly society, the Lord wills that we should not abide in the Land of Egypt. He has given His Word to lead us out of that land where no rain falls, into a land of hills and valleys that "drinketh water of the rain of heaven."
     To depart from Egypt and to enter the Land of Canaan is to change the love that governs our life. The Land of Egypt is the land where natural loves reign, where worldly success is paramount, and where, for the sake of attaining this, natural truth is passionately sought. But the Land of Canaan is the land where spiritual loves rule, where the removal from the heart of whatever is contrary to the Divine Law is regarded as important above all else, and where, because without it this removal cannot be effected, spiritual truth is loved supremely. These two countries are far apart in the spiritual world. Between them lies a wilderness of temptation. Except through this wilderness there is no way to pass from Egypt to Canaan. To do so is the life struggle of regeneration.
     Yet, so far as we are able truly to put the love of spiritual things first, and to make our worldly ambitions secondary, so far do we, in heart and spirit, enter into the Lord's Church, which is called in the Word the Land of Canaan,-"a land of hills and valleys," a land that "drinketh water of the rain of heaven."

388

Whenever a real desire for spiritual truth is awakened, not as a means to the attainment of natural ambitions, but in order that we may learn to shun evils as sins against God, the mind is opened to receive Divine instruction from the Word. The teachings of Revelation assume vital significance. Our imperative need for them becomes apparent. We are inspired to approach them with humility of heart, earnestly to hear what "God the Lord doth speak." We are no longer satisfied with a superficial knowledge, but apply our minds eagerly to the task of acquiring a deeper and more adequate grasp of their meaning. Then first can the Lord fulfill the promise of our text: "I will give you the rain of your land in his due season, the former rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil."
By "the rain of your lard" is meant a perceptive understanding of that truth which is the special need of each individual for his own spiritual life: That this "rain' should fall in "due season" means that an insight of truth will be granted by the Lord to each one so far as he is able to receive it. It may not come when we first seek it. Unrealized by us, false ideas and selfish motives may lie deeply within, closing the mind against it. Because of these, our search may seem discouragingly unproductive. But as we persist, at the same time striving against every impulse that we know to be contrary to the Divine Law, the Lord secretly prepares the mind for the reception of His Truth, removing the obstacles that have blocked its entrance, and in "due season" the rain will fall.
We are constantly alternating between two states of life,-a state of instruction, and a state of applying the knowledge we have acquired. The first is a state of spiritual elevation, as in times of worship, or when we are reading the Word and calmly reflecting upon its teachings. At such times the mind is withdrawn from the distracting cares of the world, so that latent heavenly affections may be liberated. Truth inflowing in this state is called the "former rain," the reference being to the rains which in the Land of Canaan came in autumn, breaking the long drought of summer, and preparing the parched soil for the planting of the seed. In this state we may receive an intellectual understanding of doctrine, a theoretical grasp of general principles that point the way to spiritual progress. We may be granted a vision of previously unsuspected evils, of errors in our thought before unrealized, and of new ideals toward which to strive.

389

When such truth is received with affection and delight, it becomes a call to action, the inspiration of new endeavors, the vital seed of future spiritual growth.
     It is, however, no more than a seed. In it is spiritual life in potency, but not yet in actuality. We cannot long retain these states of elevation. The world presses in, and makes imperative demands upon us. Natural loves are kindled into flame, and the light of heaven, which for the moment seemed so bright and clear, grows pale. The application of truth is by no means as easy as at first appeared Human life is complicated, and unsuspected difficulties arise. Our insight is not adequate to meet the problems that present themselves, and our judgment wavers. Often the price of full compliance with the truth seems greater than we can pay. A winter of doubt and deep perplexity ensues, during which the seed lies buried in a mind too troubled and distraught to give it conscious heed.
     Yet, while we are actively engaged in the duties of our natural life, if in heaven we love the truth, and cling to it with faith and trust, the Lord, in secret, will prepare the seed, softening its hard shell, liberating its vital forces against the day when it may begin to put forth tender roots and tiny leaves. Duty faithfully performed, natural uses conscientiously fulfilled, reduce the mind into the order of heaven, opening the way to the influx of heavenly affections. In wonderful and hidden ways the Lord protects the truth, and gives it nourishment without our knowledge. As a result of His Divine work, the winter passes, and spring ushers in the "latter rain" to release the forces long pent up within the waiting seed. As the result of trial and error, of struggle and temptation, of seemingly fruitless human groping in the dark, we gain experience that opens new avenues of thought. So is the mind made ready for a deeper, more mature insight into the Truth of Revelation,--an insight that discloses its application, removing the perplexities that had troubled us. Thus, under the Lord's providential leading, intelligence ripens into wisdom, and the seed of truth springs up to bring forth fruit, that we may gather in the "corn" of mature knowledge, the "wine" of spiritual understanding, and the "oil" of heavenly perception.
     For those who belong to the New Church, the Writings are the special source of this inflowing truth.

390

But it can inflow only with those who, by conscious effort and desire, depart from the Land of Egypt and enter the Land of Canaan. Only those who in heart "seek first the kingdom of God, and His righteousness," can be granted to see the inner spirit of the Word. Nor can they learn to do so, save by the gradual process here symbolically described. But all who persist in their search for spiritual understanding untainted by the loves of self and the world, the Lord will introduce into that "land of hills and valleys" which "drinketh water of the rain of heaven," and He will fulfill His promise to make their lives spiritually fruitful; for He has said: "As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower and bread to the eater; so shall my Word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." (Isaiah 55: 10, 11.) Amen.

LESSONS:     Deuteronomy 11: 7-17. A. C. 10551:2, 3.
MUSIC:     Revised Liturgy, Hymns pages 470, 462, 436. Psalmody, page 107.
PRAYERS:     Revised Liturgy, nos. 33, 62 and 63.

391

MARRIAGE OF THE LAMB 1947

MARRIAGE OF THE LAMB Rev. W. CAIRNS HENDERSON 1947

     It is written in the Book of Creation that the Lord God caused a deep sleep to fall upon Adam; that He took one of his ribs, and closed up the flesh instead thereof; and that the rib which the Lord God had taken from man made He a woman. (Genesis 2: 21, 22.) What is there described is not the creation of the first woman. It is the formation,-from substances taken out of her husband's mind,-of the mind of a true woman into that of a wife; and this by the marriage of conjugial love, and thus by the Lord.
     Marriage effects profound changes in the state of life of men and women. According to their conjunctions by conjugial love new forms are induced on the souls and minds of married partners; and by means of these changes, woman is created or formed into a wife from the man. In secret ways that are unknown to her husband,-upon whom is induced, as it were, a deep sleep during the creation process,-she receives his image into herself by appropriating his affections, and by conjoining his internal will with her own; and she is thus formed anew by the things she takes out of her husband's breast.
     What is involved here is the mercy of the Lord in so creating man and woman that, together, they may receive from Him the most exalted love of which mankind is capable. The inmost of man is love, and its covering is wisdom; wherefore man is love veiled by wisdom. The inmost in woman is that wisdom of the man, and its covering is love; wherefore woman is wisdom veiled by love. Man is therefore the love of growing wise; woman, the love of wisdom. But man's characteristic love of gathering knowledges tends to become love of himself because of the knowledges he has acquired, and to draw him down into the conceit of self-intelligence from the love of self. And the love of woman tends to turn inward on herself, and become self-love, even when it appears to be directed to others. Therefore the love which is characteristic of each sex must be given a new center away from self, that it may be exercised without, harm, and that regeneration may be possible.

392

     The provision of this new center outside self is made by the Lord through the marriage of conjugial love. In that union of minds, the natural truth which supports male wisdom as the ribs support the breast is transcribed into the mind of the woman, and transformed into the womanly love of wisdom in man, which becomes conjugial love and builds her mind into that of a wife. And because of this transcription it is possible for man to avoid self-love and to come instead into the love of his wife-as he does when her affection or his wisdom encourages and directs the love of wisdom in him to the uses of love and charity; his mind seeing in her "bone of his bone and flesh of his flesh." And at the same time, it is made possible for woman to exercise the love characteristic of her sex without loving herself. She can love in her husband that wisdom which he must not love in himself, and inspire it with the life of her love; and she can receive from his wisdom both form and existence for her love. So has the Lord made it possible for man and woman, together, to find salvation.

     II.

     That is the spiritual meaning of the ancient story of the creation of woman out of the rib of man. But in the supreme sense it tells of the creation by the Lord, out of Himself, of the church which is formed to be His bride and wife, and which is to enter with Him into the heavenly marriage. For in that sense, Adam becomes the Lord, and the woman stands for mankind as inclusive of both men and women in whom the church is established.
     In the Lord there is only love-love veiled by wisdom. But in Him there is nothing of the love of self. The very essence of the Divine love is a desire to have others outside itself whom it may love, to be one with them, and to make them happy from itself. And to the end that this desire might be satisfied, the Lord, by finiting His own infinite substance, created the human race, and endowed it with the ability to respond to His love with love. Yet the Lord can love in man only that which is from Himself. Therefore; out of substances taken from Himself, the Lord builds the mind of every regenerating man and woman into a structure with which He can have conjunction by love without loving Himself, and from which they can love Him instead of loving themselves or the world.

393

     These substances are those truths in the natural degree which contain, support, and give outward form to the Divine wisdom,-the truths of the Word in ultimates. As men and women look to the Lord alone, receive the knowledges of these truths into their minds, and live according to them, the truths themselves are actually transcribed into their minds. There they are formed into the wisdom of life-the wisdom of the Word, and of the Lord, in human life.- and the truly human love of the Lord's wisdom. This genuine wisdom of life, and love of the Lord's wisdom as revealed in the Word, constitute the church in man. In it the Lord can love wisdom from Himself without loving Himself, since He is then loving true men and women; the love which is characteristic of the human race can be directed from self to the Lord's wisdom, and from it receive the quality of a spiritual love of the Lord and His kingdom; and the Lord and mankind can enter into a conjunction in which the end of the Lord's love is achieved, and men and women receive from Him the highest blessings His love can bestow.
     This conjunction-in which the Lord is love and the church wisdom,-is what is meant by the "heavenly marriage." And it is a reciprocal conjunction of the Lord and the church;-a conjugial union of mutual love and consent, in which man, while retaining his individuality and finite humanness, and not being absorbed in the Infinite Divine, is able to dwell in the Lord and to have the Lord dwell in him. For it is a conjunction, not a fusion; a union by contiguity, not by continuity: yet one in which the Lord and man will, think, and do the same things, the Lord Divinely and Infinitely, man humanly and finitely. Therefore is it described as a "marriage," because the Lord and the church, like a true husband and wife, become one in use, but do not merge.
     Because it is the fulfilment of His love, and of man's highest destiny, the Lord has ever had His marriage with the church in view. It is the inmost of the Divine Providence, and it was foreseen from the creation of the world. Yet a full marriage of the Lord and the church could not be effected until the Lord had assumed and glorified the Human, because the heavenly marriage proceeds from the Divine marriage,-the union in Him of the Divine love and wisdom which was brought about by glorification.

394

And on the part of man there could be no true marriage until a state could be prepared in which the Divine Human could be seen and acknowledged as the one God of heaven and earth, and until a church could be established that would be united interiorly because the hearts of its members would be led by the Lord as a one-by means of the same doctrine to the same end.
Thus no full marriage of the Lord and the church could be effected until the New Church had been established. The preadvent churches knew and worshiped one God, but that God was invisible. and ever remaineth so. The Human in which He appeared to them as need arose was a temporary accommodation borrowed from the heavens, and with it no conjunction was possible. When the Christian Church was formed, the Lord had indeed glorified the Human: but still no full marriage of the Lord could be effected with that Church, although there was a marriage with those in it who approached Him and thought of the Divine in so doing. As conjugial love is possible only in the marriage of one man with one wife, so the law of the heavenly marriage is that there be one Lord, one church. But the Christian Church, in thought, divided the one God into a trinity of Divine persons, so looking to three, each of whom was God and Lord; and as charity departed, and doctrinal differences arose, it separated according to those differences into many churches, each of which regarded itself as distinct.
On the part of the Christian Church, therefore, the only conjunction possible would have been a polyandrous union, a marriage of one wife with three husbands. On the part of the Lord, the union would have been polygynous, the marriage of one Husband with many wives. And as neither of these could even be thought of, no marriage was possible. But when the Lord made His Second Advent, this was changed. The Heavenly Doctrine was given, in which the Divine Human is revealed as the one God of heaven and earth. By means of this Doctrine, which was given in the spiritual world as it was unfolded on earth, a last judgment was effected that purged the intermediate state of adulterous spheres, and restored to men intellectual freedom to see and acknowledge the sole Divinity of the Lord and voluntary liberty to love Him as the one true God. And upon this Doctrine was established a New Church that will ever be one internally, because in it will reign that spiritual charity in whose presence intellectual and doctrinal differences do not divide.

395

     So it was that, when the Last Judgment had been represented before John in a series of prophetic visions, he heard, as it were, the voice of a great multitude saving in heaven: "Alleluia: for the Lord God omnipotent reigneth! Let us be glad, and rejoice, and give honor to Him; for the marriage of the Lamb is come, and His wife hath made herself ready." (Revelation 19: 6, 7.) By the "Lamb" is meant the Lord as to the Divine Human. His wife is the New Church, which was seen by John "prepared as a bride adorned for her husband," (Ibid. 21: 2.) And between these two is possible a full conjunction of mutual love, an everlasting and progressive union which will be perfected to eternity. In the establishment of the New Church is fulfilled, therefore, the highest significance of the ancient story of the creation of woman from the rib of man. And when we read that the New Church was foreseen from the creation of the world, we are to understand that from first creation the Lord had in view this eventual full conjunction with the human race: and that the entire spiritual history of the race, from the first creation to the sending out of the apostles on the Nineteenth Day of June in the year 1770, was a preparation for this end.

     III.

     We see, then, in the New Church, the human race-destined from creation to be the Lord's bride, and. now come through infancy, childhood, and youth, to the springtime of spiritual maturity-entering at last into a full marriage with the Divine Bridegroom and Husband. And we note, as of importance, the conditions of this marriage. To enter into it, the Church must take a firm hold upon the idea of the Lord as Divine Man, and then strive for a living acknowledgment of His Divine Human as the one God. It must seek from Him that spiritual charity which will make and keep it a united church despite differences in the understanding and application of doctrine. And it must freely consent to the union by removing and shunning all that is opposed to it. Compliance with these conditions will bring the Church into a conjugial union with the Lord that blesses all who embrace it.

396

And the nature of this union may be seen from the doctrine given concerning the marriage of conjugial love. The inmost in the Lord is love, and its covering is wisdom. The inmost in the Church is that wisdom of the Lord, and its covering is love thence derived. This love is given to the church through the wisdom of the Lord revealed in the Word; and the church, as a wife, receives into itself the image of the Lord by appropriating His affections to itself, and enabling Him to effect a conjunction of its internal will with His own. Thus the very life of the New Church is the love of the Lords wisdom revealed in the Writings. It is in the learning, understanding, and application of the spiritual truth of the Writings that the Church, from being a bride, is formed into the wife of the Lamb. And the increasing wisdom it so receives enables the Lord to love it more and more; to recognize in the Church, more and more, "bone of His bone, and flesh of His flesh"; and to conjoin Himself ever more closely with His long awaited bride and wife.
USE OF IT. 1947

USE OF IT. FELIX ELPHICK 1947

     Letter to an Inquiring Student.

     BY FELIX ELPHICK.

My dear Sojourner:

     And now I come at last, my dear boy, to the "questions" part of your letter. I am writing this on the South Downs. It is a lovely day, and I have brought with me two books-The Doctrine of Uses (or The Divine Love and The Divine Wisdom), and De Verbo.
     In your reading of the first of these works, you say you cannot understand how it is that the celestial angels have occupations which are classed as those of "traders and working men." Evidently you refer to the statement in Divine Love XIII: "He who does uses or goods from the Lord is also doing uses and goods for His sake. This can be illustrated by the celestial love in which the angels of the third heaven are. These angels are in love to the Lord more than the angels in the other heavens; they are not aware that to love the Lord is anything else than to do goods which are uses; and they say that uses are the Lord with them. By uses they mean the uses and goods of ministry, of administration, of function, as well with priests and magistrates as with traders and working men.

397

The goods which do not flow from their occupations they do not call uses, but alms, benefactions, and gratuities." [The words "traders and working men" (negotiatores et operarios) are rendered "those engaged in trade and industry" in the Doctrine of Uses.j
     You remember it is said that, when we are in doubt from one passage in the Writings, light is given from other passages. In drawing the conclusion you did from the passage just quoted, you rightly considered that there was something amiss with your understanding of it, and hence the doubt. So I would recommend that you read De Verbo where it throws light on why the uses of the angels are described as similar to uses with us in the world, as otherwise the subject would not be comprehended by men living on earth. Hence they are so described in the passage quoted above, as elsewhere in the Writings. (See Heaven and Hell, nos. 391-394.) The administrations and employments of heaven are indeed similar in outward form to those of men on earth, though properly the uses and goods themselves are internal and spiritual. De Verbo deals with both the similarity and the difference between the celestial, the spiritual and the natural, and it is just as necessary to have a clear idea of the difference as it is of the similarity.
     The difference in general is dealt with in De Verbo, nos. 3-12, and the similarity in no. 13. For your guidance I am underlining the word "work" in the following from De Verbo, no. 10: "How the spiritual work cannot be described to the natural nor can it be described to the spiritual how the celestial work; for they differ as much as do their thoughts, speech and writings." And we read in no. 12: "No angel knows that there is such a difference between the natural, the spiritual and the celestial; the reason is, because an angel does not change his state, nor pass from a spiritual into a natural state, and thus be able to explore the differences. I have spoken with them on this subject, and they said they do not know the differences. They believed that they thought, spoke, wrote, and worked in the same manner as in the world."
     Some understanding of what correspondence is, and some grasp of the significance of the teaching on discrete degrees, also of end, cause and effect, are necessary to a general perception of this subject of uses, or goods.

398

When your own reading has become more extensive, you will discover many passages where the occupations of the angels are described, in the sense that there is a description of what they are doing in relation to those who are grosser than themselves, whether spirits or men. These functions mostly have to do with the interiors of man, as, for instance, that they live in the good affections of man.
     You complain of having some difficulty in regard to the terms "good" and "truth," and with this I have every sympathy. That "good" is almost the same as `use" can best be illustrated from common speech. How often we say: "O, what's the good!" or "O, what's the use!" "It's no good (or use) talking to him!" Then again, truth is the form of good, good is the life of truth, and so on. I can well remember how, for a very long time, I complained within myself that many passages in these terms appeared tedious, and that it seemed not to be of much consequence whether one bothered to remember them or not. What application they had to life I could not see.
     To desire to know only those things that will be useful to ones self and to others is natural; it may also be spiritual; the difficulty in the latter case being the lack of a willingness to recognize that the terms used in the Writings, and their descriptions of things, belong to the science of faith, and are necessary to the re-formation of the mind, that it may gradually come to the understanding and affection of spiritual things. If, to begin with, everything is, as it were, forms of truth described in words, it is not intended that they should remain such. The scientific is only the first plane. This is where perseverance comes in. It is as if the heavens withdrew, and waited at a distance to see if we really hungered and thirsted.
     The other day I was reading about the environs of the heavens, how each heaven is environed by good, which is the Lord outside (or without) the angels who constitute each heaven. And it was said that, unless there were this environ distinguishing the good of one degree of heaven from another, the good would become all one, heaven would collapse, and with it the human mind. Such a statement might not particularly impress you, nor might you immediately see the good or use of it; and yet it is most useful-indeed, essentially useful.

399

     This you will understand better, perhaps, if I describe some good you do know from your own experience-as, for instance, scientific good. Scientific truth is the same as the literal sense of the Word. Scientific good is the delight of scientific truth. Now you know something of that delight; you know it from having been delighted with this kind of scientific truth. Quite a different sort of "know" from memory "know" more like a cognition. The life of scientific good expresses itself in the delight I feel in the desire for scientific truth, and in applying myself to obtain it. The desire of that good will not accept any other truth-only that which agrees with the good.
     So you see that "application to life," when the subject (always something to do with man) is scientific good and truth is of a different quality from what it is when the subject (something else to do with man) is some other good, qualified by a different degree of truth.
     There is no life without sensation, and if you are told that the intellectual is nothing else than an exquisite sensation of spiritual things, and again, if you are told that man's spiritual life terminates in scientifics, you will not regret, as some do, that the Lord's Second Advent is comprised in many more, not fewer, books than those of the New Testament. It is when scientifics become cognitions, and cognitions truths, that the use of scientifics and the need for their acquisition stand forth. But let me cite the closing words of the Apocalypse Revealed, no. 900:

     "We have said that the truths and goods of heaven and the church are in the cognitions which are from the Word, by means of which introduction into the church is effected, because the cognitions of truth and good from the Word, when there is in them the spiritual out of heaven from the Lord, are not called cognitions, but truths; but if the spiritual out of heaven from the Lord is not in them, they are nothing else than scientifics."
     Affectionately yours,
          SERENETES.

400

DISTINCTION BETWEEN MEN AND BEASTS 1947

DISTINCTION BETWEEN MEN AND BEASTS BENJAMIN NZIMANDE 1947

     (Address at South African Mission Ministers' Meetings, April 3, 1947.)

     I have chosen this subject to discuss with you because of the most deplorable things I have heard from the lips of the most learned. For many years reading the Writings I have come across statements like this: "The most learned today believe themselves to be like the beasts save the only difference that man can speak and animals cannot, and that man's life ends at death like that of the beasts." Truly I could not fully believe this statement until I heard it said to my ears by many of them and many a time; these included even the doctors of medicine. They really do not believe in any distinction between man and beasts, and they believe in no resurrection save in the form of humus to help the vegetation of plants.
     Of course, it is not that all the most learned do not believe in the distinction between man and beasts; a few do believe, but those few are like a cup out of the ocean. The learned world today has become so machinery that they do not believe in anything that cannot be proved mathematically. If you tell them that there is a world of spirits, they will ask you to prove that fact geographically as well as mathematically, and you are left nowhere. The learned are more difficult to teach about these things than the simple. Now let us return to our subject, lest we depart.
     There is a statement in our Liturgy which we always read when burying the dead, and it reads thus: "Man is so created that as to his internal he cannot die, for he can believe in God, and can also love God, and can thus be conjoined with God by faith and love; and to be conjoined with God is to live to eternity." This at once shows the distinction between men and beasts. Has a beast an internal? Can a beast believe in God, love God, be conjoined with God by faith and love, and live to eternity? Surely it is impossible. Why is it so? Because of these statements in the Writings:

401

     "All greater and lesser animals derive their origin from the spiritual in its ultimate degree, which is called its natural degree; man alone from all the degrees, which are three, and are called celestial, spiritual and natural." (D. L. W. 346.)
     "All beasts are born into the knowledges corresponding to the love of their life. As soon as they fall from the womb, or are excluded from the egg, they see, hear, walk, know their food, their mother, their friends and enemies, and not long after know the sex, and know how to love, and also how to rear their offspring. Man alone when he is born has no such knowledges, for no knowledge is connate with him. He has only a faculty and inclination for receiving the things which are of knowledge and of love, and if he does not receive them from others he remains viler than a beast. Man is born such to the end that he may attribute nothing to himself, but to others, and finally everything of wisdom and of the love of it to God alone, and that thereby he may become the image of God." (C. L. 350.)

     Obviously we can see from the above that man's imperfection at birth becomes his perfection, and that the beast's perfection at birth becomes its imperfection. In this way we can see that a beast is like a field already sown, so that no more seeds can be sown therein, and if sown can be shocked. But man is like a field neither cultivated nor sown, but capable of receiving any seeds sown therein. This is why man, unlike a beast, can live to eternity, because he can be taught about God, learn to believe in Him, love Him, be conjoined with Him, and thereby live to eternity.
     The very fact that beasts walk parallel to the earth, and man walks erect, explains their difference. This shows that a beast cannot be elevated above what is of nature, but man alone can be elevated above nature, even to conjunction with God by contiguity. Man is a form receptive of natural, spiritual and celestial loves. But a beast is a form receptive of loves of the spiritual in its ultimate degree only, which is called natural. Animals cannot reciprocate their love with God, and so they perish at death.
     We must remember that all loves and affections proceeding from God are in a human form, and that every species of animal is a form representative of some spiritual affection, each according to its kind.

402

Animals are of different species, and each species, when examined, has some resemblance to a human form, though in an imperfect order. Therefore it would seem that, if it were possible to gather together all the affections represented by different kinds of animals, and to build these in an orderly way, they would come to a perfect human form; although, of course, in that human form there would be lacking what is represented by the vegetable and mineral kingdoms. The mineral, vegetable and animal kingdoms were created first, and man last, so that in him might be represented all the three kingdoms; and this is why he was called "man," because he was created after the image and likeness of God. The ancients did not call anybody "man," but God only. Man is man inasmuch as he receives love and wisdom from God, which is impossible with animals.
     Now let us hear what other passages in the Writings have to tell us about our subject:

     "When those who are in heaven are speaking about affections, then in the world of spirits are represented beasts corresponding to affections of that kind. This has often been given me to see, and I have sometimes wondered why it was; but I perceived that the lives of beasts are nothing but affections, for they follow their affection from instinct without reason, and thus are carried along, each to its own use. To these affections without reason no other bodily forms are suitable than such as those in which animals appear upon earth.
     I have also seen strange beasts which exist nowhere in the world, and which were the forms of unknown and of mixed affections." (A. C. 5198.)
     "Every beast, every bird, every fish, reptile, and insect has its own natural, sensual, and corporeal love, the abode of which is its head and the brains there. Through their brains the spiritual world flows into their bodily senses immediately, and through them determines their actions; this is the reason why their bodily senses are much more exquisite than those of men. The influx from the spiritual world is what is called instinct; and it is called instinct because it exists without the mediation of thought." (T. C. R. 335.)
     "Beasts have not the two higher degrees, but only the natural degrees; and these, apart from the higher degrees, have no capacity to think on any subject, civil, moral or spiritual.

403

And since the natural degrees of beasts are incapable of being opened and elevated into higher light, they are unable to think in successive order, but only in simultaneous order, which is not thinking, but acting from a knowledge corresponding to their love." (D. L. W. 255.)

     I have always wondered why the animals exhibit more exquisite bodily senses than man, but here now we have the answer. Animals have exquisite bodily senses because their bodies act directly from the spiritual world. In the brain there is what is called the "olfactory lobe," and it is situated in the fore brain, and has to do with smelling. The olfactory lobe with animals is many times larger than with men, and it explains why animals have such a powerful sense of smell as compared to men.
     When the skull of a human being and that of an animal are opened, the brains are found to look alike, with only the difference of the olfactory tract I have just mentioned. The brain is divided into the cerebrum (which has two cerebral hemispheres), the fore brain, the mid brain, and the hind brain. Between these parts there are connective or association fibres communicating messages between the parts, and within each part there are these connective fibres communicating messages in its different parts, and then to other parts, and then to the spinal cord, and finally to the body. In this way man is able to balance his thought and thus think successively. The difference now comes here that in animals there are not these connective or association fibres, which is an additional explanation for their not being able to think successively but only simultaneously.
     In conclusion, we may say that man, unlike a beast, was created in the image and likeness of God, and, being such, can believe in God, love God, be conjoined with Him and live to eternity; while beasts are only forms receptive of spiritual affections in the ultimate degree called natural, and, being such, cannot be elevated above the plane of nature, because they have not the two higher degrees called spiritual and celestial; and therefore they are incapable of living to eternity, but perish at death.
     "Man was so created as to be capable of receiving love and wisdom from God, and yet in all likeness as if from himself, and this for the sake of reception and conjunction; and this is why man is not born into any love, nor into any knowledge, nor even into any power to love and be wise from himself.

404

Wherefore, if he attributes every good of love and every truth of wisdom to God, he becomes a living man; but if he attributes them to himself, he becomes a dead man." (T. C. R. 48e.)
Photograph. 1947

1947

     MINISTERS' MEETING, MAYVILLE, DURBAN, Easter, 1947.

     STANDING (Left to Right): Rev. A. Zungu, Leader J. Mngoma, Rev. S. Mkise, Rev. J. Kandisa, Leader M. M. Lutuli, Rev. B. Nzimande.
     SITTING: Rev. S. E. Butelezi, Rev. J. Motsi, Rev. M. B. Mcanyana, Rev. T. Matshinini, Rev. J. Lunga.

405

SOUTH AFRICAN MISSION 1947

     MINISTERS' MEETINGS.

     HELD AT DURBAN, APRIL 3-6, 1947.

     The Third Meeting of the South African Mission since its reorganization in 1941 was held at Mayville, Durban, April 3-6, 1947, the Rev. F. W. Elphick presiding. The following attended: Rev. F. W. Elphick, Superintendent; Revs. S. E. Butelezi (Hambrook, Ladysmith, Natal): Johnson Kandisa (Sterkstroom, Cape Province); Johannes Lunga (Dannhauser, Natal); Timothy Matshinini (Johannesburg, Transvaal) Solomon B. Mkize (Melmoth. Zulu- land); Moffat B. Mcanyana (Mayville, Durban); Jonas Motsi (Quthing, Basutoland); Benjamin I. Nzimande (Deepdale, Natal); Aaron B. Zungu ("Kent Manor," Zululand); and Leaders M. M. Lutuli (Verulam, Natal) and J. Mngoina (Esibuceni, Zululand):- 12 in all.
     There were five Sessions, one Service of Worship, held on Easter Sunday, April 6, and one Open Session, held on Sunday afternoon, April 6th. The following is a brief summary of the proceedings, based upon notes taken by the Secretary, Rev. Benjamin Nzimande, and by the Superintendent.

     First Session, Thursday, April 3, 10 a.m.-The meeting opened with prayer and a reading from the Word by the Superintendent.
     The Rev. Benjamin Nzimande was elected Secretary of the Meeting.
     The Minutes of the last Meeting (July 12-18, 1944) were accepted as read; and reference was made to the Report of that Meeting, as published in NEW CHURCH LIFE for January, 1945, PP. 21-26.
     Letters explaining absence were read. These were from Rev. Peter Sabela, of Greylingstad, Transvaal, Leader Reuben Mojatau of the same district, and Rev. T. Matshinini, who eventually managed to join the Meeting a day late.

406

     The Superintendent then delivered his Address, entitled "What Are We Trying To Do?" Rev. S. Mkize was elected to act as interpreter. The Address outlined the main objectives of the New Church, the aim and use of "exposition," and the need to understand what is meant by the "internal" and "external" church. It also briefly referred to the unsettled state of the world, both European and Non-European, as well as to the differences of doctrinal opinion in the New Church. An appreciative discussion followed, in which Revs. Zungu, Butelezi, Motsi, and Mcanyana took part.
     The Meeting adjourned at 1:00 p.m.

     Second Session, April 3, 2.30 p.m.-The Rev. Benjamin Nzimande delivered his Address entitled "The Distinction Between Men and Beasts." He said that he had chosen this subject on account of the "most deplorable things which he had heard from the lips of the most learned." Citing a number of passages from The Divine Love and Wisdom and The True Christian Religion, the speaker noted the differences between men and beasts as revealed to the New Church. (See page 400.) Some indication of the nature of the discussion may be gathered from the following:

     Rev. Moffat B. Mcanyana, who had interpreted the Address, expressed his gratitude to the speaker, and said it was very inspiring and instructive. He explained how the perversion of the science of correspondences was still continuing with the Bantu in connection with various beasts.
     Rev. Jonas Motsi thanked the speaker for his "beautiful presentation," and noted the doctrine that, when the angels in heaven speak about affections, then beasts corresponding to the affections are seen in the world of spirits. Also, that beasts appear in the spiritual world such as nowhere exist in the world, and these beasts correspond to mixed affections.
     Leader J. Mngoma thanked the speaker, and was glad to have the address interpreted. He wished to see it printed in Zulu in the official organ of the Mission,-the UMCAZI.
     Mr. M. M. Lutuli thought the Address was a challenge to the ministers to do their work in convincing the learned who believe themselves to be like the beasts, and who thereby mislead the simple.
     Rev. A. Zungu appreciated the paper, and said he was not at all frightened of the learned.
     Rev. J. Lunga added his appreciation, and quoted a number of passages from the Word which prove the distinction between men and beasts.

407

     Rev. M. B. Mcanyana again referred to the perversion of the science of correspondences among the Zulus. He explained how the lion's fat was smeared on the eyebrows to frighten people.
     Rev. F. W. Elphick expressed satisfaction with the paper, and noted that there was plenty of room for such studies. It needed Bantu students, who know about Native "magic," etc., to study the customs and traditions of their own people in the light of the principles concerning correspondences and their perversions that are given in the Writings. A New Church Hindu has already made such a study, entitled "A New Light on Hindu Philosophy," in which he deals with Indian traditions.

     The Agenda was then revised. A short paper on "Church Extension" by Rev. Peter Sabela was read by the Secretary. In the discussion it was noted that the writer dealt with the specific problems of his own district, and the Superintendent added that he would go into such matters when he visited the Transvaal.
     After deciding that the Saturday Morning Session be cancelled, and held on Saturday Afternoon at 2.30 o'clock, the Meeting adjourned at 5:00 p.m.

     Third Session, April 4 (Good Friday), 10:00 a.m.-The Rev. F. W. Elphick opened the Meeting with prayer and reading from the Word. He then presented his Report concerning the Mission and his visit overseas, June-October, 1946.
     The first part of the Report, dealing with the Mission work in South Africa since July, 1944, treated of these subjects: The subscriptions, offerings and donations, Native and European; the Educational Fund subscribed by the Native Ministers; the Unemployment Insurance Act of the Union of South Africa, 1946; the translation work done by the Rev. A. Zungu, resulting in the publication of The Doctrine of Life in the Zulu language by the Swedenborg Society; the preparation of a handbook in Zulu introducing the main Doctrines of the New Church, by Rev. M. B. Mcanyana; and the Superintendent's visits in the Union of South Africa since the last meeting.
     The second part of the Report dealt with the Superintendent's visit overseas, his attendance at the General Assembly in Bryn Athyn and his subsequent visits and talks on the Mission to Societies of the General Church in America and Europe; also of his conversations with those who had accepted the "Hague Position," with whom it seemed a reconciliation is not possible, unfortunate as that appeared to be.

408

     A very spirited discussion followed, in the course of which opinions were voiced that the doctrinal issues overseas should not have made the Mission suffer, and that the majority of South African Native Ministers did not want a "split."
     Arising from the Report also, was the subject of the "self-support" of the Mission. Accordingly there was a full discussion of the plan of making application for "Public" subscriptions, as done by other Missions. A Committee of three-Revs. Elphick and Mcanyana and Leader Lutuli-was elected to go into ways and means, following the plan presented to the Meeting by the Superintendent.
     In reference to the Theological School, it was decided that, as there are not sufficient funds to reopen that department, the Superintendent's suggestion to open a Correspondence Course will be followed. The names of three students were mentioned: Messrs. Abel Vilakazi, M. M. Lutuli and Moklesi of Quthing, Basutoland.
     After accepting new contributors to the Native Educational Fund, the Meeting adjourned at 1:00 p.m.

     Fourth Session, April 4, 2.30 p.m.-The Rev. Norbert H. Rogers was present at this session at the invitation of the Superintendent.
     Mr. Rogers expressed his pleasure in being able to meet the Ministers of the Mission, whose work he had heard about when he was Secretary of the Council of the Clergy in Bryn Athyn. He then read a paper entitled "Faith Alone." (See NEW CHURCH LIFE, June, 1940, pp. 241-252.)
     As Chairman, the Rev. F. W. Elphick thanked Mr. Rogers for his Address, and placed it before the meeting for a discussion which we briefly summarize:

     Rev. Jonas Motsi thanked the writer of the paper for his full treatment of the subject. It is true that faith alone is dangerous, and that true charity is the life of faith manifested in the love of uses; and this is the foundation of heaven.
     Rev. M. B. Mean yam appreciated the inspiring treatment of the subject; it is one to which he had given much thought.
     Rev. S. F. Butelezi, in thanking the writer of the paper, asked two questions:

409

1. Why is it necessary to bring about so many truths concerning one thing?
2. How far can people go on with faith alone?
     Rev. A. Zungu: Faith is a very subtle doctrine. I would be happier if Mr. Rogers had gone as far as to state the symptoms by which faith alone could be detected in the church.
     Leader M. Lutuli thanked the writer, and added that charity is really the life of faith. He asked the question: How are we to guard against the evil of faith alone?

     The Superintendent then asked Mr. Rogers to reply to the questions, and the Rev. A. B. Zungu was elected as Interpreter. In summary, Mr. Rogers said:

     It is good for the subject to be viewed from different angles, and this led me to quote in the paper many passages from the Writings dealing with faith alone. He said that he could not tell when real charity could be expected in the church Good works can be done externally, but no one could say whether those works were from the heart or not. The progress of the church is not a matter of time, but of state. He advocated keeping alive and making stronger the love of the Lord in the church. It is necessary to approach the Lord in His Revelation with humility, and to learn what He teaches, that we may serve Him better. Concerning the "symptoms" of faith alone, they take different forms for example, no desire to learn truths from the Word, especially when there is no will to live those truths. Faith alone is very subtle, and you cannot place your finger on any one thing, and say it is faith alone. The Lord alone can prevent that state of faith alone, if we allow Him to do so.
     Rev. S. E. Butelezi thanked Mr. Rogers for his reply, and also expressed the wish to have him as Assistant in the Mission
     The Chairman stated, and Mr. Rogers confirmed, that at present he is officially concerned only with the Durban Society, though he would be only too glad, from time to time, to give them help whenever he could. He had thoroughly enjoyed the discussions.
     Rev. B. Nzimande: We have known Mr. Rogers for a long time through his articles in NEW CHURCH LIFE, but today we were blest with seeing him in our midst and hearing his voice. We wish him every success in the Durban Society, and in the South African Mission when opportunity offers.

     The Meeting adjourned at 5:20 p.m., to meet again on Saturday afternoon, April 5th.

     Fifth Session, April 5, 2.30 p.m.-After the opening Service, the Agenda was revised, and the subject of "Suggestions re Organization," proposed by Leader M. M. Lutuli, was taken up for discussion.

410

     [Photograph.]

     EASTER SUNDAY AT MAYVILLE, DURBAN.

     Ministers and Leaders of the General Church Mission with the Mayville and Verulam Societies.
     The Women of the Choir are dressed in white with red bordering.

411

These suggestions, listed under eight headings, were thoroughly discussed, and, as a result, each Native Society was advised to open a Post Office Savings Account at the Office nearest the Society, such accounts to be controlled by three responsible persons as trustees of each Society. The three elected were: 1. The Superintendent; 2. The Minister of each Society as "Secretary"; and 3. A member of the Society elected as "Treasurer." The monies collected will be for the maintenance of each Society, and withdrawals can only be effected by the three persons as trustees signing conjointly.
     The subject of OFFERTORIES was then discussed, and it was decided that these be sent as usual to the General Funds in charge of the Superintendent. Annual Subscriptions are to be deposited by the various centers at their respective Post Offices,-an experiment to be tried for one year.
     The subject of HYMNS and the LITURGY was then considered. Rev. B. Nzimande noted that the small Hymnals are out of print, and that the present Liturgy compiled by Rev. M. B. Mcanyana, contains only thirteen hymns. This has come about through the loss of the use of the printing press at "Alpha." People are now faced with not having hymns in sufficient number. Can we not add to those in the Liturgy?
     After some discussion it was voted that Revs. Zungu and Mcanyana are to collect and send hymns to two other ministers to check. The Superintendent said that, after such work has been done, and we have prepared a definite number of hymns, he will obtain an estimate of the cost of printing, and refer the matter to the authorities in America.
     The Meeting adjourned at 5:00 p.m.

     Easter Sunday, April 6th.-Divine Worship was held at Mayville at 11:00 am, with an attendance of over 60 persons. The Rev. F. W. Elphick conducted the service, assisted by Revs. Jonas Motsi, M. B. Mcanyana and A. Zungu. A discourse on "The Resurrection of the Lord" was given by Mr. Elphick, and this was followed by the Baptismal Service, conducted by Rev. A. Zungu, and the Holy Supper, administered by Revs. Elphick, Motsi and Mcanyana. This brought a happy morning to a close.
     Sunday Afternoon Social Gathering.-

412

As it was planned that this gathering should be entirely under Zulu disposing, we here quote the Report sent by the Secretary, Rev. B. Nzimande:
     The Ministers mingled with the Society members to have a happy time, and it was really a happy time. Everybody who wished to give a speech did so, and hymns were sung at intervals. This helped the Ministers to learn new hymns that were sung at Mayville, and they were very good.
     Rev. Mcanyana suggested a General Meeting of all the members of different societies together, so that they could know one another and be strengthened thereby to know that they had other friends than those in their own society. The Rev. Zungu appreciated Rev. Mcanyana's suggestion as very encouraging.
     Mr. Chamane, a member of the Mayville Society, thanked everything that had been said, - more especially about what Mrs. Elphick was doing with the Women's Guild.
     Rev. Matshinini wished Rev. Mcanyana's suggestion was viewed with profound thought, as it would be of great value; meeting together is very necessary. He said that an effort to teach the people the Lord's Church must be exerted with all strength. He said he had notified his failure to attend the Meeting, but Providence made him succeed in doing so.
Mr. Mngoma wished the Blessing of the Lord for all the work that had been done.
     On behalf of the Ministers, Rev. B. Nzimande thanked the Mayville and Verulam Societies for the work they had done in providing the hospitality which the Ministers had received at Mayville, in spite of the hard times in the cost of living. He also supported the idea about the general assembly of members of all the Societies, and prayed that this idea would materialize.
     Mr. Khuzwayo thanked the work that had been done, and advocated self-support in the way of opening a General Fund.
     Rev. Zungu thought an Orphanage Fund should be opened to help the widows of deceased Ministers.
     Mr. Lutuli: I thank the work done, and we must help support ourselves. Let us sweat and sow our sweat. I thank the chance to say this in your presence.
     The Meeting was closed with a hymn, and everybody carried home the gracious fruits of the Meeting.-BENJAMIN NZIMANDE.

     As stated in my opening paragraphs, my Report has been compiled from notes taken by Secretary Nzimande and myself. We have been obliged to summarize from a very full account. There is little doubt that the Easter meetings proved of great value, and it is to be hoped that the printed page will convey some idea of the characteristic coloring of the occasion.
     F. W. ELPHICK.

413

NOTES AND REVIEWS. 1947

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.
     FINDING THE PASSAGE.

     All who read and study the books of Divine Revelation, and especially those who teach, have frequent recourse to Concordances and Subject Indexes as means of finding desired passages in the Scriptures and in the Writings. The memory may be ever so well stored with a knowledge of chapter, verse and doctrinal statement, but recollection may not always function when it is needed-a condition that is corrected in the other life, where all things that have been recorded in the mind and memory can be instantly recalled in minutest detail.
     As reference aids, Swedenborg compiled a number of Subject Indexes of his works, and these have been preserved for our use. Among these we may mention his Index to the Memorabilia or Spiritual Diary, including the Adversaria or The Word Explained, and his Index to the Arcana Coelestia. Since his time, New Church scholars have provided many others. Potts Concordance, as a Subject Index to all the Theological Works, contributed greatly to a broadened knowledge and systematic teaching of the Doctrines after its publication by the Swedenborg Society (London 1888-1902).

414

     Another London publication has proved invaluable to students,-General Index to Swedenborg's Scripture Quotations, by Arthur Hodson Searle (James Speirs, 1883). This was based on the Index General by Le Boys des Guays (1859), but made a number of changes and omissions, as explained in Mr. Searle's Preface.
     Our brief remarks on the general subject of Indexes have been called forth by the following letter:

                         London, June 2, 1947.
Editor of NEW CHURCH LIFE:

     The Swedenborg Society contemplates a new edition of A. H. Searle's General Index of Swedenborg's Scripture Quotations (1883). It is their intention to compare the work with that of Le Boys des Guays, and also to take advantage of Mr. Searle's own copy of his work wherein he has written various corrections and additions. This has been made available to us through the kindness of Rev. E. C. Mongredien.
     Doubtless many ministers and other students of the Writings have themselves made additions and corrections in their own copies. It is the desire of the Society to make the new edition as complete and perfect as possible, and the assistance of such ministers and students is sought. It would be very much appreciated if all those who have any such corrections or additions would send them to the Secretary of the Society,-Mrs. Freda G. Griffith, Ph.D., B.Sc., Swedenborg House, 20/21, Bloomsbury Way, London, W. C. 1, England.
     MARTIN PRYKE,
          Acting Secretary of the Advisory and Revision Board.

     To those of our readers who are not acquainted with this work, we may explain that it lists all the chapters and verses of the Old and New Testaments which are referred to or quoted and explained in the Writings. At the end, it also lists the chapters and verses of the "Non-Canonical Books of the Bible" which are referred to or quoted and explained in the Writings.

415

One may be surprised to learn from this Index how frequently the Writings quote from the Book of Job, often giving the internal meaning, since it was written in correspondential style, although it is not a Book of the Word, for reasons given. (See A. C. 3540e; A. E. 543e, 74014.) We note, also, that the Book of the Acts and the Epistles of the Apostles are frequently referred to and quoted in the Writings, in confirmation of some historical or doctrinal matter.
Searle's Index has chiefly been used by ministers, but every New Church reader and student of the Scriptures would find that it is like a key to a treasure house when he wants to find the explanation of some Scripture passage according to its internal sense as revealed in the Writings. A new edition will undoubtedly lead to a wider use of the work, and we heartily commend the Swedenborg Society for undertaking the project.
SWEDENBORG FOUNDATION, INCORPORATED. 1947

SWEDENBORG FOUNDATION, INCORPORATED. 1947

     51 East 42nd Street, New York, N. Y.

     The 98th Annual Report of the Foundation, March 31, 1947, brings impressive evidence of the enterprise with which this institution is fulfilling the broad purposes of its Charter, operating with assets of over $800,000. "The work performed," we read, "has grown from year to year, both in volume and variety. Twenty or thirty years ago the operations were comparatively simple, consisting principally in the production and sale of the Writings of Swedenborg. Of late years, however, due to increased endowment, and many applications for assistance, the work has grown." Colportage and Extension Work, for example, is supported in many parts of the United States and Canada, and literature is supplied in connection with radio broadcasting. The Foundation has considered radio broadcasting, but "the cost is prohibitive."
     Regular sales of the Writings have increased from $1244.13 in 1941 to $2524.82 in 1947, although prices have remained practically constant during that period.
     Advertizing was placed in ten periodicals and newspapers, principally of The True Christian Religion Digest, offered free. "The title of this booklet seems to appeal to persons who are definitely interested in Christian teachings, and many interesting letters and orders for other books were received from persons who had sent for the Digest."

416

The New Church has made a beginning in Cuba, and "advertizing of the Spanish books produced by Rev. Dionisio de Lara was placed in Havana newspapers."
     Many requests for help in publishing books in foreign languages were received by the Foundation-French, German, Swedish, Czech, Russian and Polish books-but the present difficulties in securing paper and printing have for the most part prevented any actual work being done.
     During the fiscal year, 16.200 copies of the "Missionary Edition" were distributed, about one-half by regular sales, the rest mainly through Colporteurs. This Edition consists chiefly of the works of the Writings,-Heaven and Hell, Divine Love and Wisdom, Divine Providence, The Four Doctrines, Arcana Coelestia (Genesis I-VII), and True Christian Religion, a Digest.
     "In the follow-up work. 3900 letters, a record number, were sent to book buyers. The percentage of answers exceeded that of recent years. Of 454 replies, 96 per cent indicated serious interest or somewhat interested."
     Donations.-From the time of its incorporation in 1850, up to April 1, 1947, the total number of ifs donations to libraries and other public institutions, to ministers, theological students and individuals, has been:
     Volumes of the Writings          1,077,145
     Copies of Brief Readings     222,837
     Total                         1,299,982

     Eleven libraries in the United States received 75 copies of the Writings during the past year; and 188 volumes were given to students and other individuals. In addition, we -note that 16 sets of the Apocalypse Revealed were given to Professor Otto A. Piper for use in his class in Princeton Theological Seminary, and 4 Latin Edition volumes to Professor Dr. Ernst Benz, Marburg University. Germany; to mention only a few. The Iungerich Publication Fund, in keeping with the custom of many years, presented 54 volumes of the Writings to ministers and students of other religious denominations.

417

An important work is thus being performed in the interests of the New Church, making it possible for serious students to own sets of the Writings and also bringing these precious volumes to many Christians who are in this manner afforded an opportunity to become acquainted with the Heavenly Doctrines. It is impossible to measure the fruits of this widespread sowing of the seed of truth. In Providence it will take root where there is receptive ground, and bring forth abundantly with those who are thus brought to the faith and life of the New Jerusalem.
SPIRITISTIC CLAIMS. 1947

SPIRITISTIC CLAIMS. 1947

     While the so-called "Spiritualists" like to regard Swedenborg as the "greatest of mediums," the victims of the modern spirit medium and the seance have often been duped by personating spirits who claim to deliver messages from Swedenborg, in some of which he is supposed to make pronouncements in respect to the teachings in his Theological Writings. The subject is once more brought to our attention by a satisfying treatment of the matter in an editorial of the Rev. Arthur Clapham which we herewith reprint in large part from THE NEW-CHURCH HERALD of June 28, 1947:

     Alleged Communications from Swedenborg.

     There lies before us a copy of the current issue of LIGHT, the Spiritist journal, containing an article on "Communications from Swedenborg," by Mr. Hector Waylen, whose name is well known to readers of the HERALD.
     Alleged communications from Swedenborg are not at all uncommon in Spiritist experience, and we have had occasion to refer to them in these columns. But before considering the substance of the communications dealt with in Mr. Waylen's article, it may be important to take up an assertion of Mr. Waylen's own in the early part of the article. He refers to Swedenborg's consistent testimony to the continued existence of man after death, and says: "With such a belief, and the daily normal experience of over twenty-eight years of a psychic and spiritual nature, it would be strange that he should make no attempt to communicate with mankind after his own passing, to say nothing of a desire he might have to correct or modify anything he had taught."

418

     If, however, any credence is to be given to what is contained in the Writings of Swedenborg, and if the teaching found in the Writings is to be regarded as having any spiritual validity, we ought rather to expect that Swedenborg would not in any circumstance attempt to communicate with men after his own death. His own communication with the Spiritual World was as we have frequently pointed out, completely different from all the practices of Spiritism. In fact, it was completely opposite to Spiritism, for the Spiritual World did not manifest itself to Swedenborg materially, but he himself was permitted to enter into the Spiritual World. He was able to enter into and be consciously in the Spiritual World in full possession of all his faculties, and with his scientifically trained and philosophic mind alert to all that he saw and heard there. That is a totally different thing from the Spiritist endeavors to obtain material evidence and manifestations of the Spiritual World; a different and opposite thing.

     *     *     *     *

     The teaching of the Writings of Swedenborg, moreover, would not warrant us in supposing that Swedenborg would "attempt" to communicate with mankind, for if that teaching has any truth in it, such an attempt would be an evil thing; and any attempt to teach men by such communication would be completely contrary to what Swedenborg has told us of the laws of the Spiritual World. In Divine Providence 134, it is said that on no occasion does any good spirit, still less any angel of heaven, induce any dogma of religion upon man when speaking with him. In the following paragraph it is said that speech with spirits is allowed, but rarely speech with angels; yet spirits are allowed to speak only a few words, and "those who speak with the Lord's permission never say anything which takes away the freedom of reason, nor do they teach; for the Lord alone teaches man, but mediately through the Word in a state of enlightenment." A little later in the same paragraph Swedenborg says: "I have discoursed with spirits and with angels now for many years, and no spirit has dared, neither has any angel wished, to tell me anything, still less to instruct me, concerning any matters in the Word or concerning any doctrine from the Word; but the Lord alone taught me."

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     If, therefore, Swedenborg attempted after death to communicate with man "to correct or modify anything that he had taught," he would either be denying this very sane and understandable teaching in favor of a Babel of spirit voices teaching anything they please, or he would be defying the Lord.

     *      *      *      *

     When we speak of a Babel of spirit voices teaching anything they please, we have in mind not only the wide diversity of spiritistic communications in general, but the very things attributed to Swedenborg in the communications referred to by Mr. Waylen. It is fair to Mr. Waylen to say that he does not assume the authenticity of these communications, though he considers them "worth attention."
     Bearing in mind that Swedenborg is supposed to be making these communications in order to correct or modify the teaching that is found in his Writings, we shall gain a reasonable idea of the value of the communications by observing that to Anna Kingsford in 1878 he is said to have affirmed the doctrine of re-incarnation, whereas to F. T. Robertson (1933) he denied re-incarnation. To Sadhu Sundar Singh he says that re-incarnation is impossible.
     Further, although we hear of this wish to correct and modify his teachings, he is said to have declared at another seance that he had not changed his views since passing over. Let us note that most carefully. He has not changed his views. We might be prepared, for the sake of argument, to admit that `correcting and modifying" the teachings in the Writings may mean no more than some minor touches to be added, or slight modification of modes of expression. We do not really think that spinning like a weathercock on the subject of reincarnation can be so described, but let that pass. There is more serious matter in hand.
     Everyone who has the slightest knowledge of Swedenborg knows that from beginning to end of the Writings the central teaching is that the Lord Jesus Christ is God alone. This is the very heart of all the doctrine taught there, and all the other teachings depend upon it. But according to these communications Swedenborg, replying to a question as to whether Christ was God or "merely the Son of God," declared to Addle Cahagnet in 1851: "Christ was not God-he was like all of us, the son of God.

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He had a special mission to fulfill; he acquitted himself of it, and returned to heaven as the rest; that is all
     And yet he is said to declare later to someone else that he had not changed his views! But yet again, Sadhu Sundar Singh says: "I have conversed with Swedenborg and some Hindu saints who, after entering the Spiritual World, have accepted the Lord as the only true God and Saviour."

     *      *      *      *

     Considering these violently different statements, intelligent men, whether they are New Churchmen or not, and whether they have any idea of the teaching of the Writings or not, will know quite well what to make of these alleged communications from Swedenborg. They are nothing more or less than a farrago of nonsense. They make a chaos of human intelligence, and so confound Divine Truth and human folly that if one gave the slightest credence to them one would become incapable of rational discernment between truth and falsity. And that, of course, is what the evil spirits who engage in this kind of communication intend to bring about. No matter how saintly their manner or how religious their matter may seem, they are endeavoring to destroy man's reason, take from the world the knowledge and understanding of the Divine Truths of the Word, and bring mankind down into slavery to themselves. The real object of these disorderly spirits is to draw men away from the acknowledgment and worship of the Lord Jesus Christ, and destroy the faith that He has made possible to men in His Second Advent.

     [THE NEW CHURCH HERALD, June 28, 1947.]

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Church News 1947

Church News Various 1947

     NORWAY, DENMARK AND SWEDEN.

     Norway.-A visit to Oslo, planned to take place in February, but postponed because of an influenza epidemic, was finally undertaken at the beginning of May. After an unusually long and hard winter there, the weather all of a sudden became warm and summerlike, and this lasted during the whole time of my stay of about two weeks in Oslo.
     I have never given lectures at that time of year, as the prospects of getting a good audience then are rather small, but as our people in Oslo wanted me to do so, I gave a public lecture on the 12th of May. The subject was an explanation of the Book of Revelation 7: 9-17, about the great multitude which no man could number. I expected that very few people would attend in the fine summer weather yet 42 persons came, and showed their interest by buying books to the amount of Kr. 37;-, about $10.00. In addition, 9 copies of the Arcana Celestia were ordered by a lady.
     Two public services were held, on Sundays May 11 and 18, attended by 25 and 20 persons respectively, of whom 15 partook of the Holy Supper, administered on May 18th.
     On May 15, in the evening, those who were members of the General Church met at the home of Miss Anna Boyesen and her brother, Mr. Ragnar Boyesen, and there a society of the New Church was definitively constituted, and I was asked to apply to our Bishop for its recognition as a society of the General Church, with me as its visiting pastor. We then applied to the authorities in Oslo for recognition as an organized society of the New Church, with the rights and duties belonging to such a society. Such a recognition has now been received.
     At first there were twelve members of the society, but later another joined us-Mr. Trygve Thorsen, a sculptor living in the far north of Norway-after he had been baptized by me in Tranis, a small town in Sweden where we met for that purpose.
     The name of the new society is Deer Nye Kirkes Menighet, which means "The Society of the New Church,"-a name just like that of our society in Stockholm. The adopted rules are also to a great extent like those of the Stockholm Society,
     In Norway, however, there is now a special difficulty with regard to those who are interested in the New Church, but who have been members of N. S. (the party of which Quisling was the leader). There are some very fine people among them, and I visited one of these,-a young lady who was at the time in a prison for women near Oslo. Earlier she had received a complete set of the Arcana Celestia, but had not found time to read it. Now she had time, and she did read and read with great interest, and had questions to ask about what she had read.
     At her request I was permitted to visit her again, in order to administer the Holy Supper to her. This was the first time I had officiated at that administration in a prison, but we arranged it as nicely as we could. I had some flowers with me, and as we had no flower-vase to put them into, we placed them in a washstand, And the administration was a simple, but solemn act.

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     This young lady had been put in prison because of her having made religious propaganda in the N. S. Party, which was her reason for being a member of the Party. Now she was full of zeal to convert the priest of the prison to the New Church; and she asked me to tell her father, who is a stern New Churchman, to write her long letters about the doctrines of the New Church. He has just written to me to say that he is doing so, starting with the doctrine of the Trinity. The priest is the censor of the prison, and has to read everything that is written to the prisoners. Good for him!
     We had another meeting at the Boyesen home, attended by about twenty of those who were interested, on which occasion I spoke on the connection between the creation, the glorification of the Lord, and the regeneration of man. Questions were invited and answered. I also gave religious instruction to a young man and a young girl.

     Denmark.-From Oslo I went to Copenhagen to perform a marriage ceremony. Earlier I had beer: asked to visit the society in Copenhagen to perform some baptisms and to administer the Holy Supper, but thought it would be useful to have the Rev. Erik Sandstrom go there that time, as he had not been there before. I therefore asked them if he could not go in my stead, and this was willingly agreed upon,
     And so Mr. Sandstrom went to Copenhagen in April, and held a service which was attended by 45 persons. Two adults and a girl were baptized, and the Holy Supper was administered to 23 persons. The society there is much older than our society in Stockholm, but now consists of only 34 adult members. They have, however, a small house of their own in the very center of the city, and they seem to keep well together, though they have been without a minister since the one they had was compelled by the Germans to leave the country. He was an American, and returned to his own country and stayed there.
     Mr. Sandstrom also had two meetings with the people, one for the young people, with a one hundred per cent attendance of 17. The subject was: "What is the New Church, and what is the old one?" After it had been presented, questions were invited, and they were many and worthy of consideration. The other meeting was for the older ones, and they who came were about 20 to 25 in number, The subject this time was: "Our Cooperation with the Lord," and many questions were asked this time also. Mr. Sandstrom was then asked to tell the difference between the Academy and the Convention, and his explanation was received with interest. Later he visited an isolated family living on the eastern coast of Denmark, opposite to Gothenburg, where he baptized a child.
     On my own visit to Copenhagen the wedding took place on Saturday the 24th of May in the little church room of the house of the society. The following day-the Day of Pentecost,-we had a service with the administration of the Holy Supper. Afterwards there was a meeting, with coffee and conversation,

     Sweden.-We have recently received three new members, among them Mr. Bjorn Holmstrom, who visited Bryn Athyn several week-ends last winter and was very enthusiastic about everything there, so much so that he wrote from the U. S. A. to his stepmother here, saying that she should instantly join our society. Now she did it, together with him.
     The most outstanding recent occurrences here have been three weddings in the Church. On April 26th. Mr. Andreas Sandstrom was united in marriage to Miss Kerstin Frodin, the bridegroom's brother, the Rev. Erik Sandstrom, performing the ceremony. This took place in the old Seglora Church at Skanson, which was brought here from its old spot in the western part of the country as a museum subject, and now much used for weddings.

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Quite a number of our New Church weddings have taken place there, as it is willingly opened to us,
     There also Miss Anita Liden was married to a young Norwegian on the 14th of June, and she is now Mrs. John Berg, living in Drammen, Norway, not so far from Oslo, where her husband is engaged in business.
     Finally, we have had the wedding of Mr. Gosta Baeckstrom and Miss Marianne Liedstrand, which was solemnized on the 8th of July in the temple of the State Church at Saltsjobaden, a seaplace at Stockholm. It was the first time a New Church wedding had taken place there, I performed the marriage ceremony of both Gosta and Anita.
     Much might be said about the festivities in connection with all these marriages and other things of interest, but as this report may be too long already I must confine myself to saying that all the three brides looked nice and sweet and happy, and that we hope that our young married ones will bring their partners into the Church. I may add that it is not so easy for our young people here to marry within the Church. We have not now a single unmarried girl left in the society, but we have a number of unmarried young men, I may also mention, though not intentionally in this connection, that my youngest son, Hugo, will leave for Bryn Athyn to become a student in the Academy, sailing August 23rd on MS Gripsholm.
     GUSTAF BAECKSTROM.

     COLCHESTER, ENGLAND.

     July 19, 1947.-Our news will take us back to Palm Sunday, which was marked by a special address to the children by our pastor and their carrying flowers to offer at the altar. Services were held on Good Friday evening and on Easter Sunday morning when Holy Communion was celebrated.
     On Whitmonday, about fifty of the society met at the home of Mr. and Mrs. Alan Waters at Messing, which is about nine miles from Colchester, and all had a very enjoyable time. Many of the staid adults just let themselves go, joining in baseball, rounders and tennis. Tea was served in the garden. Miss Ruth Cranch, on Leave, came along in the afternoon, and we were very pleased to meet her again. Before we departed for home we went indoors and sang some of the Psalms, A very delightful time it was.
     The children celebrated New Church Day on the 20th of June, with about fourteen present. After they had tea, our pastor spoke to them on the meaning of the day,
     The adult celebration was held no Saturday evening, June 21st, when 57 sat down to the Banquet. The tables were decorated in red and white, and there were red roses and sweet peas. Once more the meal was helped by our friends of other lands, and we had strawberries and ice cream, the whole setting being very pleasing, Mr. Denis Pryke was toastmaster, and after he had welcomed the nine guests, he proposed the toast to "The Church," as we sang "Our Glorious Church." There were four very interesting papers, the subjects and writers were as follows:
     "The Spiritual Aims and Ends of the Church," Rev. Alan Gill; "The History of the Church in Colchester," Mr. Stanley Wainscot; "The Future Development of the Church, as seen by an Isolated Member," Mr. Wallace Glover; and "Possible Future Developments of the Colchester Society, Mr. Fred Appleton. All of these were very instructive and enjoyable.
     In the course of the evening toasts were honored to "June 19th," to "Education," to "Our Guests," and to "Our Friends Across the Sea." remembering their kindness to us in these times. We closed with the singing of the 45th Psalm,
     On Sunday, June 22nd, Holy Communion was celebrated during the morning service, The Rev. Martin Pryke was with us on this day, and gave us a very interesting description of his visit to America, also of his special mission in the matter of Education, which we hope will bear fruit.

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     The Sons of the Academy members here hold regular monthly meetings. The doctrinal classes and singing practice are held every week, and socials every month. The young people have fortnightly meetings. Now we are looking forward to the Thirty-fourth British Assembly.
     EDITH M. BOOZER.

     OBITUARY.

     Miss K. Madeline Dowling.

     A Tribute.

     It seems appropriate at this time, when the subject of the revival of New Church Education in England is in our thoughts, to comment upon the passing into the spiritual world of Miss Kate Madeline Dowling on the 7th of April last, at the age of 77 years.
     Miss Dowling most ardently devoted her whole life to teaching in a New Church school, namely', "The Academy of the New Church." Burton Road, Brixton, London. Her education throughout had fitted her to teach. Having been trained as a "pupil teacher" at the "Mary Datchelor" School of "High School" standard, and having attained a first class degree of proficiency, ultimately leading to a University Degree of L.L.A. of Cambridge, she was eminently fitted to teach in a large and important school.
     But, as the daughter of an ardent New Churchman, and herself a convinced member, Miss Dowling heard the call for a lady teacher in the recently founded (1892) "Academy" school. Miss Florence Warland was the first lady teacher there, but ill health soon caused her to retire. Miss Dowling commenced teaching there in September, 1893, and continued with unflagging zeal until the school, owing to the total lack of scholars, had to close in July, 1925.
     Her many pupils gained outside honors in public examinations, and of
these who, because of advancing years, went to a "finishing" school, their subsequent careers bore testimony to their early training by Miss Dowling. In spite of many temptations to take up more lucrative and in a worldly sense larger posts, she remained true to her convictions to further New Church education all her life.
     Miss Dowling was a most zealous worker in the Church in all its activities, and a very ardent reader of the Writings. Her passing was keenly felt by many of her scholars, of two generations. May her example animate, and her spirit flow into, those who may carry the torch of learning a stage further!
     VICTOR R. TILSON.

     We take this occasion to record our appreciation of the many years of faithful service rendered by Miss Dowling in contributing her accounts of the activities of Michael Church to these pages.-EDITOR.

     DURBAN, NATAL.

     July 12, 1947.-Once again I welcome the opportunity of writing about the Society's activities in Durban, which I hope will be of interest to our many readers overseas.
     Every year it has been the custom for old and young to meet together on Empire Day (the 24th of May) for the Society's annual picnic. This time we had the pleasure of spending the day in the delightful grounds of Mr. Scott Forfar's home, where the children ran races and played around happily in the bright South African sunshine, while the older folk took it easy in the shade.
     The month of May also brings an occasion of more serious note-the Annual General Meeting of the Society. This function was well attended, and. with our Pastor in the chair, all business matters were given the attention of the meeting.

     Early in June we had another Bazaar to collect for church funds.

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For over an hour, business was brisk, the stalls being quickly cleared. The amount brought in during the evening was very satisfactory, and was well worth the hard work done by the ladies of the Society.

     For a good many years, Wednesday evening Doctrinal Classes have been an institution in the Durban group. As from this month, however we have departed from the regular routine, in that one Wednesday evening of every month is to be devoted to a social of one kind or another.
     As a start in this direction, at the social on the 9th of July we took the opportunity of officially welcoming home Mrs. Scott Forfar on her return from Bryn Athyn. It was very interesting to see the "movie" pictures taken during her visit there. In addition, Mr. Billy Schuurman showed us a series of excellent colored "movie" films that he had taken of wild animal life in the Kruger National Park.
     As July is a school holiday month, most classes and the Children's Services have been discontinued for the time being. Combined services are held every Sunday morning at eleven o'clock, and it is a real pleasure to have the children worshipping with us.

     June Nineteenth-We celebrated the 178th birthday of the New Church on Thursday, the 19th of June. This is always an occasion of great rejoicing amongst New Church men and women, and it was in this spirit that about sixty members of the Durban Society observed this annual festival, beginning with a banquet in the evening.
     After we had enjoyed a delicious supper prepared by the ladies, we all rose and honored a toast to "The New Church," singing "Our Glorious Church." The subject for the evening was covered by four papers dealing with "Uses." Firstly, the "Uses of Education." read by Mr. Scott Forfar, was followed by "The Uses of the Isolated," a paper prepared by Mr. J. J. Ball of Cape Town, and read by Mr. Garth Pemberton; Mr. J. J. Forfar spoke on the "Social Uses," and lastly we heard a talk by our Pastor on "The uses of Worship." Messages from our absent friends, and songs and toasts, also featured the programme.
     During the evening, copies of Heaven and Hell were presented by the Pastor on behalf of the Society to the three young people who had reached the age of fifteen during the preceding year and who were thus invited to attend the banquet for the first time. It is hoped that this will establish a precedent for future 19th of June banquets. The singing of "Our Own Academy" and "God Save the King" brought to an end a very pleasant and profitable evening.
     The children's celebration came on the following evening, when the older children read papers on Swedenborg's Childhood and Preparation, Prophecies of the Second Corning, the Last Judgment and the New Church. The programme also included songs, and three recitations were given by the Junior Religion Class, the pupils of Kainon School, and the five children from our Pinetown Circle.
     On Sunday, June 22nd, a special Service of Praise was held in the church and the Communion was administered.

     Wedding.-On Saturday, June 28, the marriage of Mr. P. G. (Graham) Cockerell, eldest son of Mrs. Darcy Cockerell, and Miss Barbara Blackhurst took place at the church, the Rev. F. W. Elphick officiating.
     The bride's only attendant was her sister, while John Cockerell, the groom's brother, acted as best man.
The church had been tastefully decorated with evergreen and flowers, and was filled to overflowing with the friends and relations of the couple.
     After the short but impressive service, a reception was held at the home of Mrs. Bongers (Denise Cockerell). We were fortunate in the weather, which made possible the reception held outside in the garden. Here Rev. Elphick proposed a toast to the bridal couple, to which the groom said a few words in response.

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Messages of greeting and best wishes from absent friends were read by' the best man.
     I am sure we all join in wishing Mr. and Mrs. Graham Cockerell every happiness for the future.
     VIDA ELPHICK.

     NEW YORK, N. Y.

     As Corresponding Secretary of the New York Society, it is one of my duties, so I have learned, to keep the other New Church Societies informed of our activities throughout the year.
     I have a list of twenty-three names of members who receive notices of the services and classes, and most of them have been very active, and have been showing a great deal of interest in our activities. The attendance at these services and classes has been larger than for several years, which is most encouraging to all of us. We have had many guests who were visiting New York; and I might add that all are welcome to attend the meetings if they can when they are in or near the city.
     Our Church services are held in the afternoon at 4:00 on the first Sunday of the month, and our classes are held in the homes of members in the city in the evening at 7:00 on the third Sunday of the month. A light supper is served by the hostess before the class,
     There have been several changes made in the past year. (1) We have changed the time of our Sunday service from 11:00 a.m. to 4:00 p.m. (2) Our services are now being held in a new location, We have moved from the West Side to the East Side of Manhattan, where we found a large room and facilities to hold services at 247 East 53rd Street. (3) Bishop Willard Pendleton, who was our Pastor, resigned because of pressing work, and the Rev. Morley Rich from Philadelphia has taken his place.
     Our first service for the year was held in September, 1946, at the old location, West 51st Street, and we had the honor and pleasure to welcome as our guests Bishop and Mrs. George de Charms. The Bishop conducted the service that morning, getting our year off to a fine start.
     After the service a short business-meeting was held, and upon its adjournment we gathered our things together and departed for a nearby restaurant where we visited and had dinner together.
     Later in the Fall we found our present location on the East Side, where our church services were held throughout the year, except for those which were held jointly with the New Jersey Circle.
     At Christmas time a special service was held in the home of Mr. and Mrs. Leon Rhodes. Dinner was served by the host and hostess, after which the Christmas service followed. Later in the evening all gathered around and sang carols. Everyone had the Christmas spirit, and the evening was a great success. We were, indeed, happy to be able to have a special service, which was only made possible by our Pastor, who at that time had a very heavy schedule to fulfill.
     A joint meeting of the New York Society and the New Jersey Circle to celebrate Swedenborg's Birthday was held in the home of Mr. and Mrs. Hyland R. Johns at Larchmont, N. Y. That morning at 11:30 a service was conducted by Bishop Pendleton. Following the service a delicious banquet, prepared by Mrs. Johns and her Mother, was served. Speeches were made by our Pastor and various members of our two societies. Our guest speaker, Bishop Pendleton, gave a very interesting talk on the life and works of Emanuel Swedenborg, especially by Principia. His talk was so interesting that the afternoon passed quickly, and we were soon getting ready to depart for our homes.
     For Easter Sunday, the New Jersey friends invited our members to Nutley, N. J., to attend a joint Easter service, which was held in the Club House (a lovely old building, and I believe one of the oldest in the community, built in the early 1700s). The Rev. Morley Rich gave a talk to the children, and the service for the adults followed.

427

After church we were invited to the various homes in and near Nutley for dinner. All had a very pleasant time, and the joint service was a great success.
     The Nineteenth of June was also celebrated in Nutley with a joint service followed by a banquet. We were sorry that our Pastor was unable to be with us, but we were very fortunate to have with us the Rev. and Mrs. F. E. Gyllenhaal. We were happy to have the Gyllenhaals with us to celebrate New Church Day, and we hope to have the pleasure of seeing them again in the very near future.
     After the service, conducted by Mr. Gyllenhaal, the banquet which had been prepared by the women of the New Jersey group was served at the Club House. Beautiful grounds surround the little Club House, and many of those present did not hesitate to take advantage of it, especially the city folk. This meeting is our last until September of this year, when we hope to begin another very successful year.
     JANET KENDIG.

     KITCHENER, ONTARIO.

     School Closing Exercises were held on June 18th. After Mr. Henderson's address to the students, the graduating class-Elizabeth Hazen, Eudora Heinrichs, Betty Steen and Charles Schnarr-were presented with their diplomas. A display of school work followed for the parents and friends.

     New Church Day.-The children's luncheon on June 19th was another anticipated event for them, and it was delightful, as always, due to fine weather, games and a tasty meal.
     The Banquet and Dunce in honor of New Church Day was held on Friday, June 20th. All the ladies present were welcomed at the door with gardenias. We sat down to a fine meal at tables beautifully graced with flowers: On the walls, hand sketches of some of the Fathers of the Church, in huge floral frames, provided a very appropriate setting.
     Mr. Henderson, as toastmaster of the evening, welcomed the visitors and the students returned from Bryn Athyn. He then presented copies of Swedenborg's Miscellaneous Theological Works to seven young people, in honor of their coming participation in the affairs of the church. These were the afore-mentioned graduating class and Nancy Kuhl, Myrtle Evens, and Maurice George Schnarr, who, as the toastmaster remarked, "have now left childish things behind."
     The speakers of the evening were the Messrs. Leonard Hill, Harold Kohl and John Kuhl, who spoke on "Our Debt to the Past," "Our Duty in the Present," and "Our Responsibility in the Future." In summing up the thoughts voiced by the three speakers, Mr. Henderson reminded us that the New Church is in the pioneer stage, and must grow slowly, and that the destructive side must be witnessed before the upbuilding can take place; we may not see the results of our contribution to its development, but we must have faith in the future.
     An enjoyable evening of dancing followed, spiced with novelty dances and corsage prizes.
     A Service of Peace was held in the chapel in the evening of June 19th. In his address, the Pastor spoke of the first New Church Day, and brought out various aspects of the significance of this Day. Instrumental music was rendered by the Nathaniel Stroh family.
     A Children's Service was held on Sunday, June 22nd, and the Pastor, in his talk to them, described the finishing of the True Christian Religion, and told how Swedenborg saw the twelve apostles called together, and then followed them on their mission to various kinds of spirits.
     At the Quarterly Communion Service on the same Sunday morning, the Pastor delivered an Address on the subject of "The Marriage of the Lamb," and he was assisted by the Rev. Henry Heinrichs in administering the Holy Supper to 82 communicants.

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     A Visiting Minister.-The weekend of July 18-21 we welcomed the Rev. and Mrs. Elmo Actor from Glenview, who provided us with a "little assembly" spirit, thanks to the meetings and addresses we enjoyed.
     On Friday evening, in the flower bedecked social hall. Mr. Acton addressed the women on the subject of "The duties proper to men and women in their endeavor to reach a conjugial state." A social hour followed, with refreshments in the form of ice cream, cake and coffee.
     "Our Thought of God as a Man" was the subject of Mr. Acton's address to the society on Saturday evening. His interpretation of this ever-present subject was most enlightening, and aroused much thought and discussion. At the Sunday morning service we had the pleasure of hearing a fine sermon by Mr. Acton, and on Monday evening he addressed the men at the home of Mr. Rud Schnarr on "The Preparatory Works of Swedenborg."
     A very enjoyable week-end! Come again soon, Mr. and Mrs. Acton!

     Social and Personal.-The two picnics on our church grounds-24th of May and 1st of July-were bigger and better than ever. Visitors, baseball games, babies, huge basket lunches, races, bonfires, fireworks, and dancing in the evening, were the fare of the day on each occasion.
     The engagement of Miss Doris Bond to Mr. John Hamm was announced on May 31st. Our best wishes to the happy pair.
     On June 22nd, at an open house, the society extended congratulations to Mr. and Mrs. John Evens in honor of their 35th wedding anniversary. Later a gift was presented to them as a remembrance.
     Since our last report we have welcomed three new babies,-James Lynn Petzke, Paul George Hill, and Brian Victor Evens.
     Our Friday Night Canteens are in full swing, featuring again our local 6-piece orchestra.
     This summer we have had many visitors from far and near, and they have certainly added much to the enjoyment of our social life.
     At the time of writing we are in the midst of bridal showers, and are looking forward eagerly to the Scott Hill and Hamm-Bond weddings.
     MARY A. KNECHTEL.

     PITTSBURGH. PA.

     A Wedding.-The outstanding event of the month in the society was the marriage of Miss Jean Elizabeth Horigan to Mr. Lachlan Pitcairn, which was solemnized in the Le Roi Road Church on Saturday evening, July 19, Bishop Willard D. Pendleton officiating. The church and chancel were tastefully decorated for the event.
     Miss Virginia Blair was maid of honor; the bridesmaids were the Misses Vera Pitcairn, Patricia Ann Horigan, and Doris Bellinger; and Cheryl Ebert was the flower girl. Mr. Nathan Pitcairn was best man, and the ushers were Messrs. Daniel Horigan. Lee Horigan, Philip Horigan, John Horigan, George Woodard, James Blair, Michael Pitcairn and Charles Cole.
     The music was a notable feature. Miss Shareen Hyatt played the organ, accompanied by Mr. Raymond Pitcairn on the violin and Mr. Garthowen Pitcairn on the French horn. They are to be complimented upon their choice of musical selections.
     After the ceremony, the bride and groom received on the church lawn, which was festooned with lanterns. There were approximately one hundred and ten guests from various parts of the United States. Later all adjourned to the auditorium, which was attractively decorated. Mr. Walter Horigan, as master of ceremonies, read a cablegram of congratulations and good wishes from Major and Mrs. Fred M. Grant and Susanne Grant, who are still in Japan. After the toast to "The Church," Mr. Horigan wished the couple a life of much happiness, and introduced other speakers-Rev. Bjorn Boyesen, Bishop Pendleton, and Mr. Raymond Pitcairn, whose remarks were interspersed with appropriate toasts and songs.

429

     The festivities were topped off with the cutting of a beautiful three-tired wedding cake; ice cream and champagne were served; and there was dancing to the music of Marty Shramm's orchestra.
     It was a delightful and long to be remembered occasion. Our hearty good wishes to Mr. and Mrs. Lachlan Pitcairn! May they come back to Pittsburgh and visit us often!

     Summer Program.-During July and August the services of Divine Worship for adults and children together will be held every Sunday at 11 a.m. During the same period, Wednesday and Sunday evenings have been reserved for picnic suppers and games at the church.
     The Society has become better acquainted with Mr. and Mrs. David Simons and their two charming children. We also appreciate Mr. Simon's sermons at the Sunday services.

     A Correction.-It was James Price Coffin, Jr., who graduated from the 8th grade of our school in June, not Philip Coffin, as we stated in our last report, August issue, p. 378.
     ELIZABETH R. DOERING.

     TORONTO, CANADA.

     August 1, 1947.-The members of the Toronto Society have been making enthusiastic comments upon a series of sermons which they have had the pleasure of hearing from the Rev. A. Wynne Acton during the past month or so, treating of "The Ascending Degrees of Love to the Neighbor-the individual, society, country, church, and the Lords kingdom.
     Without interrupting the series, the 19th of June was celebrated by a very fine sermon on "The Church as the Neighbor to be Loved." On July 6th, when Canada had just observed Dominion Day on July 1st, and our American friends, some of whom were present, had commemorated July 4th, His Majesty the King had requested that this Sunday be set aside as a Day of Prayer. Under these patriotic circumstances, Mr. Acton preached a stirring sermon on "Loving the Country as the Neighbor." And the service was marked by the singing of appropriate musical numbers.
     Last Sunday the series closed with a comforting discourse on "Loving the Neighbor us Thyself," from which we give a short quotation:
     "And 'thyself' in this sense is not the natural proprium of man, which is evil and not to be loved at all, but the use for which that person was created. Thus we rightly love ourselves as the neighbor by performing the good of use-by performing our own use from spiritual affection, We are to love all the uses of the Lord's kingdom, but we are not to love other uses more than cur own. If we love other uses, by performing them more than our own use, or to the neglect of our own, by that neglect we are tending to weaken the whole structure of the Divine kingdom of uses; and this obviously cannot be to love the neighbor."

     June 19th.-This year we commemorated New Church Day somewhat more than is usual with us. On the day itself an evening service was held, with quiet dignity in a candlelit floral setting.
     On Saturday, June 20, about 90 guests attended a Banquet, and the event has been described for us by Mrs. Frank Norman, a visitor, in the following words:
     "Such events were at one time spoken of as 'Feasts of Charity,' and this title fitly describes this evening. Luxurious June flowers, by kindness of Blanche Somerville and Ruby Zorn, graced the ball in which a most delectable supper was served; but the piece de resistance was the dessert-homemade meringues with ice cream, fresh pineapple and strawberries! Edith Knight, Gwen Craigie, Mary Baker, Ruby Strowger and Edna Lewis were given a hearty vote of thanks by the repleted guests.

430

     "Mr. John Parker, on behalf of the parents of the children of the Day School, presented the Olivet Society with a pair of very lovely candlesticks, to be placed in the Alpha and Omega windows. These graceful candlesticks, each holding three candles, are the result of much thought, technical knowledge and skill on the part of Messrs. John Parker, Hubert Raymond and Fred Longstaff, Jr. They were presented by the parents as an appreciation of the New Church School for their children.
     "The Rev. Wynne Acton, as toastmaster, recalled that the year 1947 brought the 50th anniversary of the General Church, and to this subject Mr. Acton. Mr. Theodore Rothaermel and Mr. C. R. Brown spoke, each taking a different aspect, and giving the guests a banquet of thought The Rev. K. R. Alden, as the honored guest, was then invited to address the gathering. This invitation, however, was augmented by an invitation to play his violin. The Olivet Society had been accused of never having extended the latter invitation, but it is now a matter of record that the invitation was extended and accepted!
     "Mr. Alden gave a vivid talk on the Academy Schools, their work during the past year, and hope of being accredited with United States. Toronto, and McGill Universities. He also spoke of his work in Western Canada, and finally, with due diffidence, produced his violin. Accompanied by Miss Korene Schnarr, our good friend Karl entertained his audience wholeheartedly, and there is no doubt that he will again be invited to play, as well as to speak, on his next visit here."
     On Sunday, June 22nd, the morning service of worship was devoted to the Sacrament of the Holy Supper.

     Day School.-The Closing Exercises of our school were held on June
25th, and many people have spoken of them as the finest we have had for many years. The emphasis was on this "Canada" in which we live. The children had made a very large raised map of Canada, and upon this they had placed markers illustrating its history, products, beauties, and uses, which they acclaimed in song and prose. An excellent exhibit of the work of the pupils gave evidence of a successful school-year.
     The summer vacation began with the presentation of gifts to the teachers of the past year:-Rev. A. Wynne Acton, Miss Venita Roschman, and Miss Edith Carter, who were assisted by Mrs. Sydney Parker, Mrs. J. Pritchet, Mrs. Frank Longstaff, Miss Edina Carswell, and Miss Korene Schnarr. We are very sorry to lose the services of Miss Edith Carter, both as a unit of the society and a very fine teacher in the school. We shrill miss her, but we wish her true happiness and success in her new field of use.

     Ministerial Visitors.-We have been particularly wealthy of late in visits from our Ministers. Bishop Acton was in Toronto for a few days, and with him we enjoyed seeing Mrs. Acton and their daughter, Benita Odhner. The Rev. Cairns Henderson, spent a week-end here, preaching on June 8th, while our Pastor visited the Montreal Group. It was a pleasure to see Mrs. Henderson also. The Rev. Henry Heinrichs preached here recently when Mr. Acton was in Kitchener. Mrs. Heinrichs has not so far accompanied her husband, but we are always hopeful that she will. The Rev. and Mrs. Elmo Acton, of Glenview, paid us a brief visit, but not over a Sunday, although Mr. Acton did manage to make time enough for a very interesting talk on the subject of the Letter of the Word and the Authority of the Writings.
     VERA CRAIGIE.

431

DISTRICT ASSEMBLIES 1947

DISTRICT ASSEMBLIES GEORGE OR CHARMS 1947

     Announcements

     All members and friends of the General Church are cordially invited to attend the following District Assemblies:

     Pittsburgh, Pa., Friday, September 26, to Sunday, September 28.
     Toronto, Ont., Canada, Saturday, October 11, to Monday, October 13.
     Glenview, Illinois, Friday, October 17, to Sunday, October 19.
          GEORGE OR CHARMS,
               Bishop.
CHARTER DAY 1947

1947

All ex-students of the Academy of the New Church, and their wives or husbands, are cordially invited to attend the Charter Day Exercises, to be held at Bryn Athyn, Pa., on Friday and Saturday, October 24 and 25, 1947,
Arrangements will be made for the entertainment of guests, if they will write to Mrs. V. W. Rennels, Bryn Athyn, Pa.

433

THIRTY-FOURTH BRITISH ASSEMBLY 1947

THIRTY-FOURTH BRITISH ASSEMBLY MARTIN PRYKE 1947

No. 10

NEW CHURCH LIFE

VOL. LXVII
OCTOBER, 1947
     LONDON, AUGUST 2-4, 1947.

     This Assembly was memorable for being the first held in London since 1938,-an interval of nine years. The attendance almost equaled that of last year, when the first post-war Assembly at Colchester brought record figures. This year, all persons signed the Roll as members, and 29 as visitors. The Bishop, being unable to attend himself, appointed the Rev. Alan Gill to preside, and his guidance through the whole programme was deeply appreciated by all who attended.
     A new arrangement was made whereby the sessions and all other activities, except the Sunday morning service, were held at the pleasant and convenient building of the Swedenborg Society, known as Swedenborg House," well situated near the center of the City. The kindness of the Swedenborg Society in making their premises available to us made the arrangements easier for all concerned, and all expressed themselves as being delighted with the new place of meeting. Meals were served in a private room of a nearby restaurant.

     First Session.-On Saturday evening, August 2, the Assembly was opened by the President, who welcomed all those present. Greetings and Messages from others were read.
     The Minutes of the Thirty-third British Assembly, as appearing in the NEWS LETTER of September, 1946, and in NEW CHURCH LIFE, November, 1946, p. 549, were confirmed.
     The Visiting Pastor, Rev. Martin Pryke, read a Report of his work amongst the isolated.

434

     The President then delivered an inspiring Address, which it is hoped will be published. [See page 437.] Speaking of the church and especially of the individual of the church, he emphasized the need for unity with variety, and for the formation of true choirs amongst us. He spoke also of the need that each individual should go to the Word for himself, making the church truly his own, and also of that illumination which can only come with the life of good.
     The discussion which followed bore testimony to the universal appreciation of the Address.

     Services.-On Sunday morning, August 3, a congregation of 145 persons gathered at Michael Church for Divine Worship. The Rev. Alan Gill preached on the text of Revelation 1: 1. The singing of the 45th Psalm by the whole congregation was indeed a supreme act of thanksgiving.
     In the afternoon, the Sacrament of the Holy Supper was administered to 107 communicants. This service was held at Swedenborg House, where the platform of the hall had been transformed into a chancel.

     Second Session.-Held on Sunday evening, the Assembly first heard the Report of the Rev. Alan Gill as Editor of the NEWS LETTER. It was agreed to accept the proposal of the British Finance Committee to postpone the change of name for the NEWS LETTER until such time as it is possible to improve the format of the periodical.
     The principal subject of the evening was the consideration of the final report of the Committee on Education which had been appointed by the Bishop at the request of the last Assembly. There was a very full discussion of the Committee's recommendations. After it became evident that unanimity could not be reached, it was agreed by all that we should communicate with the Bishop, giving him a full report of the meeting, and asking for his guidance. The sense of the meeting was clearly expressed as being that the matter should not be dropped.

     Third Session.-The Reports of the Chairman and Treasurer of the British Finance Committee of the General Church were discussed and adopted.

435

The Treasurer spoke of the difficulty of making suitable investments of the Committee's capital, and, after discussion, it was resolved:
     "That this meeting of the 34th British Assembly, having heard the statement of the Treasurer of the British Finance Committee, and having been informed that the Bishop, the Rt. Rev. George de Charms, has empowered the British Finance Committee of the General Church of the New Jerusalem to invest Funds entrusted to it in Non-Trustee Securities, expresses its agreement with this policy."
     There was also a discussion of the costs involved in connection with the British Assemblies. A suggestion that an annual fund be raised, and that the expenses of Assemblies be adjusted according to the amount of this fund at the time, was referred to the British Finance Committee for consideration, with the further suggestion that, if some such plan is adopted, it be made known through the pages of the NEWS LETTER.

     Mr. A. J. Appleton and Mr. A. S. Wainscot were appointed as auditors for the ensuing year.
     Mr. John Posthuma then read an interesting paper on the subject of "Animals and Their Relationship to Men." He spoke of the nature of animals, of how they are correspondential and ultimate forms of affections, and how they differ from men. The paper gave rise to a good discussion which introduced many questions.
     At the close of the session, the following motion was unanimously adopted:
     "Be it Resolved, That the Secretary be instructed to communicate to the Council of the Swedenborg Society the most sincere thanks of the 34th British Assembly of the General Church for the use of Swedenborg House for its meetings, and also for the most hospitable welcome afforded it, and for the kindness and consideration of the officers of the Society extended to it."
     Thanks were also expressed to the President, Rev. Alan Gill, for his wise guidance of the business of the Assembly, and to the Secretary.

     Social.-This was held on the Monday evening, and was attended by about 130 people. After supper had been served, a programme of speeches and toasts was introduced by the toastmaster, Rev. Martin Pryke, who explained that the subject of the evening would be "The General Church of the New Jerusalem," in celebration of the Fiftieth Anniversary of its foundation.

436

After he had given a brief historical survey of the Academy Movement and the General Church, he introduced the speakers, who treated several phases of the general subject, as follows: Mr. F. D. Balls. "The General Church, its Doctrinal Position"; Mr. Percy Dawson. "The General Church, its Organization and Government"; Mr. Garth D. Cooper, "The General Church, its Function Throughout the World."
     Numerous toasts were honored and numerous songs sung before the President closed the formal part of the evening with a summing up of the week-end which places everybody present in a debt to him. All were most appreciative of the wise counsel which he gave, and of the encouragement and inspiration which he offered.
     We were then given a short entertainment by some of the members of Michael Church. A documentary item, in the form of an imaginary discussion on the radio, devoted to the subject of Education, was both informative and amusing. Its compilers are to be congratulated upon the skilful gathering together of much material, and we hope that other centers of the Church may have an opportunity of using it. The evening's entertainment concluded with a short programme of dancing. The whole seemed to constitute a happy and fitting close to a most useful Assembly.

     Other Activities.-As is our custom, there was a meeting of the New Church Club on the evening preceding the opening of the Assembly. All the men of the Assembly, and any others interested, were invited to attend. And a pleasant and useful evening was enjoyed when Mr. William R. Cooper, of Bryn Athyn, spoke on "Missionary Work,"-a subject which he is certainly well qualified to discuss. About 40 men were glad of the opportunity to talk with Mr. Cooper on this subject, and later, at an adjourned meeting downstairs, to see some of his slides of the Cathedral and the Academy.
     On Monday morning, at the close of the Third Session, there was a brief business meeting of the British Chapter of the Sons of the Academy, when it was agreed unanimously that the present British Chapter be dissolved, and that the Colchester Branch become the Colchester Chapter.

437

This step, taken after very considerable deliberation spread over about eighteen months, is not felt to be the backward step which it may at first appear to be. Rather is it felt that, under the peculiar circumstances obtaining in Great Britain, this is a step which brings the organization more closely into line with the facts, and will prove conducive to the growth and development of the work in this country.
MARTIN PRYKE.
Secretary.
MAKING THE CHURCH OUR OWN 1947

MAKING THE CHURCH OUR OWN Rev. ALAN GILL 1947

     (Presidential Address at the Thirty-fourth British Assembly, London, August 2, 1947.)

     The purpose of Assemblies may be defined as being that all may be inspired and encouraged to think, will and act together, or in concord, for the common end of upbuilding and strengthening the church as it exists with us both individually and collectively.
     Indeed, it is this end for which the church is organized into a general body, and into societies which are composed of individual members of both. For not only is orderly organization and grouping needed, in order that by working together the church's uses of worship, instruction, etc., may be performed, but we also ever stand in spiritual need of the opportunity and plane thereby provided which alone makes possible and promotes mutual cooperation. And if individuals do not in this world-in so far as opportunity and circumstances permit-learn to work with others, or, as it is described in the Writings, "in choirs," then training essential to our spiritual well-being has been missed. This is a vital need, although, as we shall endeavor to show, it is at the same time and equally needful, if not more so, that the church exist with each individual in an individual way,-as a particular, distinct, yes, unique state.
     As to the former of these two needs, Bishop Benade once said: "No one who leaves this earth can come into his angelic society until he has been trained in a choir. This is needed so that all in any society may be prepared to love and think and act together.

438

We are told (in the Writings) that some are kept in this training for years, because they are so peculiar in disposition that they cannot easily be brought to act together. Such receive training until they come into harmony with others."
     The kind of choirs Bishop Benade had reference to, and concerning which a considerable amount of teaching is given in the Writings, are there defined as consisting of "a number thinking, speaking and acting together in a continuous series." (A. 8115.)
     We are also taught in our Doctrine that: "In the heavens all have the same end, and look unanimously to that end. That end is the common good; and when that reigns, there is, from the common good, good to each individual, and from the good of each individual there is the good of the whole community. This is so for the reason that the Lord turns all in heaven to Himself, and thereby makes them to be one in Himself. The unanimity and concord of many, especially from such an origin, and held together by such a bond, produces perfection." (H. 418.) And again: "The New Heaven is entirely unanimous; for he who lives a life of faith and charity loves another as himself, and by love conjoins him to himself, and thus reciprocally and mutually. . . Wherefore, when all act thus, then from many, yea, from innumerable individuals consociated according to the form of heaven, unanimity exists, and they become as one; for then nothing separates and divides, but everything conjoins and unites." (N. 2.)
     As in the heavens all the angels are in choirs; and as, there, all have the same end, and look unanimously to that end; so it should be and may be in the church on earth, and in each society thereof.

     We wish at this time, however, to call especial attention to the fact that while all in heaven "have the same end, and look unanimously to that end; and though all think, speak and act together for the achievement of that end; it is not taught that they think, speak and act alike. Indeed, it is an essential feature or attribute of society life in heaven, or of a "choir," that each member thereof thinks, speaks and acts variously from every other, the variety being in exact proportion to the number of members in the choir or society, and each and every member thereby making a distinctive contribution towards the common good.

439

Hence, "the more there are who come into heaven, the more blessed it is for those there, because the consequent unanimity is stronger," that is, because there is unanimity of a more numerous variety. Hence, also, the greater the variety, the greater the perfection.
     That there are innumerable varieties of all things in heaven, that no two things which contribute toward its perfection are alike, is stressed frequently in the Writings for it is most important that it should be realized by the man of the church that this is so, in order that he may properly prepare himself for his particular place and use in the Gorand Man.
     We are told, for example, that there are ineffable varieties of love and faith in heaven: that "the universal heaven consists in variety as to good; by this variety one angel is distinguished from another; for if a number had the same good, there would be no distinction; but these various goods are so ordinated by the Lord that they together constitute one general good. It is to be known that the Divine good is one, because infinite; but that with angels, spirits, and men, it is varied in quality and quantity by its reception in truths." Hence, "in the Lord's kingdom there are innumerable varieties as to goods and truths, and yet one heaven is constituted of them." "Mutual love and charity are various. The varieties of doctrinal things and of worships are like the varieties of the senses and of the viscera in man." "The goods with men, both within and without the church, are altogether various, and so various that the good of one man is not exactly like that of another. . . . For a one formed of many is never constituted of single things which are the same, or exactly alike, but of various things harmoniously conjoined. . . . It is so with goods and truths in the spiritual world, which, although various-insomuch that they are not exactly the same with one as with another--still make one from the Divine through love and charity."
     It is the unanimity and concord of a number with whom there is variety as to goods and truths, but who "still make one from the Divine through love and charity," that produces perfection.
     This being the case, it is evident that the perfection and consequent strength and increase of the church will be promoted precisely in the measure that its members contribute to its perfection, each one individually from the store of those qualities, attributes, abilities, thoughts and affections, or combinations thereof, which are peculiar to him, and to him alone.

440

     Each one of us is created to the end that, after our period of preparation in this world has ended, we may perform, in the Gorand Man of heaven, a specific variety of use which cannot he performed by another. And it is our responsibility-our work whilst here on earth-to dispose ourselves to perform that particular use willingly and to prepare ourselves to do it efficiently-by developing the peculiar potentialities with which we have been Divinely endowed.
     But we are all inherently disinclined so to do. Our inclination is to follow the path of least resistance-to follow the crowd. Also, the trend and pressure of the world around us is more and more against the development of individual capacities, and more and more in the direction of casting all into one mould-into a mould that will turn out only slaves,-unthinking, apathetic automata who can be led to follow any leader who has enough persuasive power to convince them that he can lead them to Utopia if they will but do as he thinks and says.
     We in the New Church are by no means immune from this influence which is so shrewdly adapted to man's proprial tendency to follow any leader slavishly, so long as he leads along a path which requires no climbing, no effort. Those religious sects flourish most, numerically, which advertize and delude with the most attractive and easiest plan of salvation. The same holds true in the political and economic fields, and also in that of recreation, where, generally speaking, those sports and pastimes have the greatest appeal which require only watching or listening, and a minimum of effort on the part of the many.
     The result is, that only a small minority think, reflect, conclude, and act, as individuals; and genuine variety of character is conspicuous by its rarity. And yet only variety makes for the perfection of the whole.

     By what has been said we do not imply that variety or individuality, as such, is to be deliberately sought as an end in itself. Variety is an accomplished fact, the Lord having created no two people alike from the beginning of time, nor will do so to all eternity.

441

     The very pressing need, especially at this day and age-the need which it seems to me is of paramount importance,-is to recognize and acknowledge that this is so. It is clearly incumbent upon each and every member of the church to consider the fact that good and truth, love and wisdom, affection and thought, as they are with him, and all his derivative capabilities, are peculiar to himself; that they are, providentially, unlike those of any one else; and, above all, that therefore it is his responsibility to appropriate to himself and make his own, the truths and goods which he himself sees and acknowledges to be such; to cultivate such true thoughts and good affections as come to him; and so to cooperate actively with the Lord in His Divine work of recreating him into a distinctive form of love, wisdom and use. Thus, and not otherwise, will each member of the church be instrumental in making a real contribution to the strengthening of the Lord's New Church now, and to the upbuilding of His heavenly kingdom hereafter,-a contribution which no one else can possibly make. Furthermore, only in the measure that this is done will a member make the church his own. Only then will there be, "from the good of each individual, the good of the whole community:" had also, and at the same time, "from the common good, good to each individual."
     There is such an abundance of teaching in the Writings bearing specifically upon this matter-and this fact alone so definitely indicates that the matter is one of high importance-that it would seem wise to collate some of the passages, and let them speak for themselves and with Divine authority, rather than attempt to interpret or summarize them. We read:

     "Everyone who is within the church first procures the truths which are of faith from doctrinal things (acquired by others), and he must so procure them, because he has not yet sufficient strength of judgment to enable him to see them himself from the Word; but in this case these truths are to him nothing but scientifics. But when he is able to view them from his own judgment, if he then does not consult the Word in order to see from it whether they are true, they remain in him as scientifics; while if he does consult the Word from the affection and end of knowing truths, he then, when he has found them, procures for himself the things of faith from the genuine fountain, and they are appropriated to him from the Divine. . . . (For) he then believes them because they are from the Divine, and thus believes them from faith given from the Divine." (A. 6402.)

442

     Again, "They who have arrived at maturity, and still more they who have arrived at old age, and have not viewed with their own eyes the truths of the church, which are called doctrinal things, and seen whether they are true, and then been willing to live according to them, retain them in their natural memory only, and thence on their lips; and when they utter them, they utter them, not from their interior man or from the heart, but only from the exterior man and from the mouth. When a man is in this state, he cannot possibly believe that the truths of the church are true, although it seems to him that he so believes. The reason why it seems to him that he believes them to be true is that he relies on others, and has confirmed in himself the teachings of others. It is very easy to confirm things taken from others, whether true or false; for this needs nothing but ingenuity. . . . Such do not believe the doctrinal things of their church from any affection of truth. . . . But they who are in the affection of truth for the sake of truth and of life, consequently for the sake of the Lord's kingdom, have indeed faith in the doctrinal things of the church; but still they search the Word for no other end than the truth, from which their faith and their conscience are formed. If anyone tells them that they ought to stay in the doctrinal things of the church in which they were born, they reflect that, if they had been born in Judaism, Socinianism, Quakerism. Christian Gentilism, or even out of the church, the same would have been told them; and that it is everywhere said, "Here is the church! here is the church! here are truths, and nowhere else!" And this being the case, the Word should be searched, with devout prayer to the Lord for enlightenment. Such do not disturb anyone within the church, nor do they ever condemn others, knowing that every one who is a church lives from his faith." (A. 5432.)
     And, more specifically, as to just how a true faith which one can really call his own may be acquired, we are taught as follows:

     "First there must be learned the doctrinal things of the church; and then the Word must be examined to see whether these are true; for they are not true because the heads of the church have said so, and their followers confirm it; because in this way the doctrinal things of all churches and religions would have to be called true, merely because they exist in the country and men hold them from their birth. . . .

443

This shows that the Word must he searched, and there it must be seen whether the doctrinal things are true. When this is done from the affection of truth, then the man is enlightened by the Lord so as to perceive, without knowing whence, what is true; and he is confirmed therein in accordance with the (variety of) good in which he is. If these truths disagree with the doctrinal things, let him take heed not to disturb the church. Afterward, when he has been confirmed, and is thus in the affirmative from the Word that the doctrinal things are truths of faith, it is then allowable for him to confirm them by all the scientifics he possesses, of whatsoever name and nature; for then, because what is affirmative reigns universally, he accepts the scientifics which agree, and rejects those which, by reason of the fallacies they contain, disagree. For faith is strengthened by means of scientifics; and therefore no one is forbidden to search the Scriptures from the affection of knowing whether the doctrinal things of the church within which he is born are true; for in no other way can he be enlightened." But, the number concludes, "very few at this day proceed in this way; for most persons who read the Word do not read it from the affection of truth, but from the affection of confirming therefrom the doctrinal things of the church within which they were born, no matter what these may be." (A. 6047.)
Also, we are told that "those who read it from an opinion that the mere reading or hearing of it inspires faith and conduces to salvation do not receive any good from the Lord, because with such the end is to save themselves by the mere words there, wherein is nothing of truth." (C. L. 128.)

The Word of the Lord, which for us includes the Writings, must be searched, and there it must be seen whether the doctrinal things taught or generally held in the church are true. These we must "view with our own eves." And the search must be made "with devout prayer to the Lord for enlightenment." Then what is true will without fail be seen to be true, and what is not true will be seen to be false. In other words, teaching by others is not sufficient; "for a man receives only so much from others as he either has of his own or acquires for himself by looking into the matter himself: all the rest passes away." (A. 3803.)

444

     We must ourselves go back to the only Source of truth, from an affection of truth for the sake of truth and life; not, be it noted, with the idea that the mere reading of it inspires faith and conduces to salvation. For there is nothing of truth in the mere words; as such, they are mere scientifics, which do not and never will lead to the good of life.
     Truth is light in the mind, by influx, and it inflows therein only by means of good and delight, and this only in so far as, from an affection of truth and good, we indulge in independent thought and reflection, and achieve our own conclusions,-"independent" in the sense of not being unduly influenced by other people. When no such independent conclusions are reached, it is an indication that there has been no real reflection; and where there is no reflection, there is no thought; indeed, there is not even thought unless it he thus independent, individual, and, of necessity, "various" from the thoughts of others. Hence, when we place exclusive reliance upon the teachings, thoughts and conclusions of others, they enter only so far as our external memory; they do not penetrate the mind proper; nor do they become ours, even though we agree with them,-or think that we do. The faith of others in the church upon whom we place reliance does not become our faith, but is only the faith of authority with us. As we read in one of the passages already quoted. "When a man relies on others, and has confirmed himself in the teachings of others, he cannot possibly believe that the truths of the church are true, although it seems to him that he does so believe."

     None of us is born into the church; none of us inherits the real spiritual things of the church; each generation has to make the church its own; each individual has to make the church his own. And this is done only in so far as each one of us goes to the Source,-to Divine Revelation itself as the only Way to heaven-and there seeks out for himself that light which will show him his way. And we are Divinely assured that everyone who does this is enlightened and instructed from the Word, this in accordance with his affection of truth and longing for it, and according to his capacity of receiving it; that is, providing he acknowledges the Lord, and loves to live according to His commandments.

445

We are assured by the Lord in His Second Advent that. "They who are thus illumined apprehend the Word in accordance with its interior things, and therefore make for themselves doctrine from the Word. . . . (And) the Word is the source of enlightenment and instruction, because in its first origin it is Truth Divine itself that proceeds from the Lord, and in its descent into the world is accommodated to all the heavens, Hence it is that, when a man who has heavenly love reads the Word, he is, through it, conjoined with heaven, and through heaven with the Lord, whereby he has enlightenment and instruction." (A. 9382.)
Therefore the Lord said: "Search the Scriptures, for in them ye think ye have life eternal; and they are they which testify of me."
DIVINE MERCY AND HUMAN MERCY 1947

DIVINE MERCY AND HUMAN MERCY Rev. MORLEY D. RICH 1947

     "For the Lord is good; His mercy is everlasting; and His truth to all generations." (Psalm 100: 5.)

     The Lord's mercy is extended to all men in all ages, in all circumstances, in all conditions, in all states. This general truth is taught in many passages in the letter of the Word. Thus we read: "The earth, O Lord, is full of Thy mercy; O teach me Thy statutes." (Psalm 119: 64.) "The Lord is good to all, and His tender mercies are over all His works." (Psalm 145: 9.) "Bless the Lord, O my soul, and forget not all His benefits; who forgiveth all thine iniquities, who healeth all thy diseases." (Psalm 103: 3.)
     The Lord's mercy is universal and all-pervasive. It is never qualified by the Lord, but is extended unstintingly in eternal forgiveness. It is qualified only by man, who does not always receive it who turns ungraciously from it into evil and falsity. In recognition of this human qualification of the Lord's mercy, other passages in the Word read somewhat differently. And so we read: "The mercy of the Lord is from everlasting to everlasting upon them that fear Him, and His justice unto children's children." (Psalm 103: 17.)

446

"With Thee, O Lord, there is forgiveness, that Thou mayest be feared." (Psalm 130: 4. "To the Lord our God belong mercies and forgiveness though we have rebelled against Him." (Daniel 9: 9.) And, most plainly of all, we find qualifications in the Ten Commandments: "For I the Lord thy God am a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of generations of them that love me and keep my commandments."
     From these passages we see that though the Lord's mercy is constantly extended to all men, He cannot show His mercy to the evil; that is, He cannot demonstrate it to them manifestly in the form of good. For when man turns to evil, he turns away from the Lord: and so he cannot consciously receive the mercy flowing from the Lord.
     The word "mercy," we find, is equivalent to a compound Latin word, misericordia, which means misery or sadness of heart, or heartfelt pity. So it is that man is merciful to man when he feels, in his heart, a sympathetic misery for the other's misery. Accurate, therefore, is the definition of mercy given by the Heavenly Doctrines: "Mercy is love grieving." (A. C. 5480.) "Mercy is Divine love toward the miserable." (A. E. 412:10.) So it is that the Lord, from His Divine love, grieves over His lost sheep, and longs to save them from their sins, and to forgive them.
     It is one of the mercies of the Lord that He forgives all evils which man does through ignorance. Another is that He permits the sinful man to be punished, in order that he may learn the way of true happiness, and may be withheld from deep spiritual slavery. Still another is, that, even though the evil do not consciously receive the Lord's mercy, yet He extends it to them in such a way that they may be gently restrained from the worst evils. By permitting them to indulge their evil desires to some extent, He prevents them from being driven into more interior, hellish ones.
     But there is another mercy of the Lord, which is one of the greatest, the most inspiring, and the most comforting of all. This mercy is, that man is not judged on the basis of his past deeds, but on his present loves and motives.

447

     When a man leaves the natural world, and comes into the spiritual world, the process of judgment begins. Examining spirits begin to lay open to view the interior constitution of his spirit. The effect of these spirits is such that the man feels free to do and say the things which he really loves and desires to do and say. Thus are exposed his present ruling loves, desires, interests, and thoughts. On the basis of these alone does the judgment take place.
     In this connection, we must again remember that the man himself performs the judgment. If he is evil, then he desires the free play of his self-love, and cannot stand the restraining sphere of good spirits. He wishes to be free of all the bonds imposed by the presence of the good and of their opinions. Formerly, in the natural world, he had chafed under these bonds, and had only held himself in order because he could gain success and power in no other way than by living an externally good life. But now, through the influence of the examining spirits, he feels a lessening of this restraint. The opinion of other men no longer seems to matter, although he still longs to be completely removed from it. So he judges himself, receding farther and farther from the good, and consequently gravitating toward hell. All of this self-judgment, however is not concerned with his past deeds in the world; it is performed solely from his present, active loves.
     There are teachings in the Heavenly Doctrine, and also in the Old and New Testaments, which seem to indicate that man is judged after death according to his past deeds. To cite but one of the passages, we read in the Apocalypse: "And I saw the dead, small and great, standing before God. And the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works." (Rev. 20: 12.) In accordance with this appearance, the Heavenly Doctrines describe several occasions in which a spirit's memory was opened, and there was manifested every least detail of his earthly actions, together with the motives which lay behind them.
     But the internal sense of the passage we have quoted from the Book of Revelation is now given us: "By the 'books which were opened' are meant the interiors of the minds of those who are judged; and by the 'works' according to which they are judged are signified the internal life of everyone in externals.

448

The works of the mind are intentions and endeavors." (A. R. 867, 868.) And in many other places in the Writings it is stated that man is not judged after death by the deeds of the body, but by the motives, the intentions, and the loves of his mind.
     The reason for the exploration and exposure of man's past deeds, therefore, is not that he may be judged from them. In the case of the evil man, the real purpose of this manifestation is that he may be convinced of his present state of mind, that he may be convinced that his real state is known to others. When this takes place, it at once sets him free. There is no longer any reason for him to pretend goodness; and so he rushes into the evils which he had secretly desired in the world, and he betakes himself to the society of devils or satans who are like himself. In the case of the good, the purpose of such an exploration and exposure is that they may be shown the essential evil of the acts which they have done unwittingly and through ignorance. They then repent of them, and thus are freed from the contaminating evils and falsities still clinging to them from their life in the world.
     A subsidiary use of this unreeling of the mind's camera is that the good and the evil spirits are thus exposed to each other, with the result that a voluntary separation takes place.
     So it is that, in the world of spirits, man is not judged from past deeds, and does not judge himself from his past deeds, but he is judged solely from his present state of mind and life, from his predominating loves and thoughts. This is the case in the world of spirits. But what does it mean to the human race on earth? What mercy does it extend to men who are still in the natural world?
     To understand this, it is necessary to grasp intimately and surely the fact that men living in the natural world are also, as to their minds or spirits, in the world of spirits. Men on earth, though not consciously aware of it, are in constant communication and association with specific spirits in the world of spirits. It is through these spirits that the angels convey to men on earth their spheres of influence toward good and truth. It is through these spirits in the world of spirits that the devils of hell likewise breathe forth their influence upon men toward evil and falsity. The world of spirits is thus the battleground, the common field, in which hell attacks and heaven defends, with man as the stake.

449

     For with the opening and development of a man's rational mind, this mind becomes an individual field of combat, and it is one small part of the world of spirits, subject to the good and evil influences we have described. This being so, it follows inevitably that, if man so chooses, all the essential preparation and judgment can take place with him even while he is still in the natural world. His interior loves and motives can be exposed to him. He can withdraw and separate himself from the hideous evils and falsities which he thus sees in himself, and open his mind and heart to the reception of the good and truth which the angels would impart to him. If he gains the victory in spiritual temptation, and thus suffers the Lord to store up good interiorly with him, that will be the ruling state of his life according to which he will be judged after the death of the body, whatever may have been his mistaken beliefs and his misdeeds in the world.
     So it is that it is a great mercy of the Lord, even to men in the world, that they are not judged according to their past actions, but according to their present state of life.
     If we reflect upon what this involves, we shall realize how great and wonderful is this mercy of God. We shall see what a firm basis of spiritual realism, of eternal hope, of continual encouragement, this truth imparts to every man who receives and acknowledges it. For it means that all man's past sins are forgiven in a moment by the Lord-provided only that man genuinely repents of them and interiorly determines to amend his life in regard to them, and does so. It means, indeed, that the Lord's "yoke is easy, and His burden light." It removes the discouraging weight of past errors.
     The truth that men are not judged on their past actions but on their present state of life, brings with it a spiritual realism. And it sweeps away the cobwebs of such humanly devised spiritual fantasies as that man, because of past sins, can be saved only by faith alone, that his past actions and speech inevitably force him into a certain course in the present and the future. It sweeps away all such fantasies as determinism, fatalism, and faith alone.
     There is with every man a tendency to despair over his present and future state because of his sense of guilt over past errors and weaknesses.

450

There is the further tendency subtly to justify his inaction and non-repentance by thinking that he cannot overcome the dead weight of former habits. Consequently, there is with every man the tendency to make only a general and insincere and seemingly helpless confession that he is wholly sinful, and to cast himself upon what he conceives to be the blind mercy of God.
     But as soon as and so far as man learns, realizes and believes that he is not judged upon his past actions, but upon his present state, the light of spiritual realism and sanity pours in to expose to his mind the fantasy of these natural tendencies. He sees that the past is not a dead weight, holding him down and back from repentance and amendment of life. He perceives the falsity of his self-justifications, realizes that it is necessary for him to discover and face particular evils in himself, and to determine to shun these. He perceives that he is in utter freedom so to do, undeterred by his former errors and sins. Here is true realism in contrast with false theory. Here is genuine sanity in contrast with hellish insanity. It is spiritual medicine as compared with evil bacteria which induce mental torpor and lassitude. This is the mercy of the Lord, "who healeth all thy diseases."
     In this truth there is also the basis for eternal hope. Every man, from his knowledge of it, can see that he can make a fresh beginning with the arrival of each day-indeed, with each hour and moment. It means that, at the close of each day, he can calmly examine the errors and evils of the day, repent of them in spirit and will, determine to better himself on the following day, and then promptly lay aside the memory of the day just ended, and without any crushing sense of guilt. It gives him understanding of the Lord's words, "Take therefore no thought for the morrow; for the morrow shall take thought for its own things. Sufficient unto the day is the evil thereof." (Matthew 6: 34.) And, finally, it shows him that it is only necessary for him to repent, and to perform the tasks of each day as faithfully and sincerely as he is able, with justice and judgment, charity and faith, remembering only the lessons of the past, forgetting all its guilt. Here is hope. Here is true optimism. This is the mercy of the Lord, "who forgiveth all thine iniquities."
     This truth gives to man continual encouragement. For it means that, with the arrival of each day, he can say to himself: "Today anything is possible to me.

451

Today I can overcome the obstacles of yesterday. Today I can perform my use and my function a little more zealously and faithfully. Today I can serve the church of the Lord on earth enthusiastically and efficiently." Here is constant encouragement. Here is the well-spring of eternal vitality. These are the Lord's "tender mercies over all His works."
     We have dwelt upon the Lord's mercies. And they illuminate the proper mercies of men toward each other. They show to men that judgment must be tempered by mercy toward the neighbor, and that mercy must be guided by judgment, in order that true justice may be performed.
     Judgment is a constant and primary requirement for man. He must indeed see and condemn the external evils of other men and of himself, and even the internal motives of others so far as they are outwardly manifest. Otherwise he cannot distinguish between good and evil, and choose good. In this process of judgment, a man inevitably incurs a disillusionment. If his eves are opened by the truth of revelation, by reason and experience, he will see in himself, and in the human race, so many evils, insanities, and follies that he is likely to be plunged into the depths of despair. And if this state of judgment alone remains, if man remains in it, and in its concomitant despair, he will become a misanthrope, hating all human society, including himself. From this state come the hermits and the anarchists of society; and undoubtedly many are in this state who, forced by circumstances to continue living orderly lives in the midst of human society, nevertheless carry that aversion secretly in their hearts.
     This is why judgment must be followed and tempered in every man by mercy and forgiveness. The state which must follow that of judgment, if the man is to regenerate, is that of an affirmative belief in the truth that every man may repent, may turn aside from his sinful ways, and maybe forgiven in a moment by the Lord. This is why constant forgiveness of others is enjoined by the Lord, who said, in answer to Peter's question as to how many times he should forgive his brother, "I say not seven times, but seventy times seven." If this is not done by a man, he cannot be open to receive mercy and forgiveness of the Lord. "For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses." (Matthew 6: 14, 15.)

452

     It is indeed of Divine order that a man see and judge the innumerable and terrible evils and falsities of human society, of his neighbors, and of himself, and yet believe in their eventual salvation by repentance, to forgive others, and to be willing to cooperate with them in uses to all men. "To err is human; to forgive, Divine."
     Contrast this with the fantasy, breathed forth from hell, and encouraged by a state of judgment alone, that all men are wholly evil, and therefore that struggle, mutual endeavor, and the performance of the universal use of inspiration to the neighbor, are useless and in vain. Contrast it likewise with the equivalent fantasy, also breathed forth from hell in the endeavor to blind men to evil, that all men are essentially good,-a fantasy admitted by a man's inner wish to avoid external judgment of others, lest it come upon himself, to blind his eves because of a falsely assumed repugnance at the sight of evil.
     But to see the evils of the human race with wide-open eyes, and yet to forgive, to remember that the Lord's mercy is extended to all men, to believe affirmatively in the eventual salvation of the neighbor by his repentance, and to be willing to work with him in uses,- this is angelic, and it is realistic in the highest sense.
     As a human illustration of this, we may consider the warden of a prison who, if he is a good man, fully sees the evils of his prisoners, understands the motives and desires which lie behind their evils, and yet works with them faithfully and conscientiously to reclaim them, to change them into useful, orderly citizens of society. As an angelic illustration of this quality of mercy and forgiveness enlightened by judgment, we may cite the case of the angel governors of the hells, who, seeing and understanding perfectly all the horrible evils and falsities of the inhabitants, yet constantly and lovingly govern and work with them, even cause them to be punished, to bring them into some measure of order, and therefore of outward peace and happiness. Of the celestial angels it is said that they would be willing to undergo hell if thereby a single devil could be saved and raised into heaven.
     This forgiveness of sins on the part of each man toward his neighbor is manifested in the societies of heaven. The evils of those who are there have become quiescent, the memory of them has grown dim, and no one reproaches his neighbor for sins committed in the world.

453

So will it be in human societies in the natural world as they progress. So it is, in a measure, with every society that is progressing. Something of the marvel of such a society impresses a man when he reflects upon what it would mean to every individual member. Every man would appreciate the full meaning of the Scripture, "Blessed is he whose sin is covered." For if the society in which he lives were truly forgiving and merciful, even though accurate in judgment, his sin would be covered, that is forgiven and forgotten, though not unseen and unjudged.
     So far as this is the case in any society, so far can its members play their full part in the improvement of that society, undeterred by any sense of embarrassment, from personal pride, over their weaknesses, their shortcomings, their past errors and sins. It becomes apparent at once what an immense increase of uses and activities can be brought about under such circumstances, and with such an attitude of men toward each other. Unhampered by pride, by any need for self-protection, by despair over the neighbor's errors or his own, every man could increasingly and enthusiastically enter into the essential work of the kingdom of God, casting aside each day the dead past. He would trust implicitly that, by means of their sincere, cooperative performance of a use, the Lord would restrain, guide and regenerate both him and his neighbor, even by means of the chastening effect of each man upon his neighbor,-an effect which always comes about in any sincere cooperative endeavor. "For the Lord is good; His mercy is everlasting; and His truth to all generations." Amen.

LESSONS:     Psalm 103. Matthew 18: 21-35. A. C. 5132.
MUSIC:     Liturgy, pages 487, 488, 442.
PRAYERS:     Liturgy, nos. 58, 60.

454

THANKSGIVING 1947

THANKSGIVING Rev. F. E. GYLLENHAAL 1947

     The Lord requires thanksgiving from man, and this may appear like demanding payment for things given by the Lord to man and received by him. Thus there is the appearance that the Lord does not give anything freely. But the Divine attributes exclude anything of the love of self. There is no love of self in the Lord nor is there any love of His own glory. Whatever the Lord requires of man, therefore, is not for His own sake, but for man's sake.
     The Lord gives everything freely and equally, but a man's reception of what the Lord gives depends upon the qualities of his own loves, and upon the real intentions of his own actions. And man's gratitude for whatever he receives is an acknowledgment which is essential to the fulfilment of the purpose of that which has been given. Only when a man acknowledges that his life comes from the Lord, and that the purpose of this life is the doing of uses eternally in the Lord's kingdom, will he be truly thankful for life and want to live forever. Only when he acknowledges that all good and truth come from the Lord, and that their purpose is the making of him into a man-angel in the image and likeness of God, his Creator, will he be really thankful for good and truth. Only when he acknowledges that the harvests of the earth come from the Lord, being produced by His perpetually inflowing life, and by the heat, light, and rains which He provides, will man's thanksgiving for the harvests come from his heart.
     It may seem easy to give thanks to the Lord for all things when there is plenty, prosperity and peace, but hard to make any such acknowledgment sincerely in conditions of want, poverty, and war. But the unregenerate man forgets God in good times, and attributes all things to his own prudence. He may give thanks to God as a gesture conforming to tradition, or as the proper thing to do in the society in which he moves, and yet be wanting in any true acknowledgment of God's providence and mercy. In tribulation, on the other hand, he may turn to God with earnestness and hope for deliverance.

455

And every man is exhorted to turn to God in time of trouble. The Word of God is filled with such exhortations, because the Word is given to redeem and save men. Tribulation is permitted only for the purpose of making men aware of the hidden evils in their minds and hearts, so that they may feel the urgent need of turning to God for help and deliverance, and of learning the truth that leads to a better way of life. If only there is the realization that evil conditions are of men's own making, a man, even while he is enduring afflictions, can offer sincere thanksgiving to the Lord for all that comes from Him.
     And when the contrasts between good and evil are more evident, as is the case when tribulation is widely extended, and visited upon many peoples, there should be, on the part of every man and woman aware of such conditions, a searching of one's own heart and mind and life, in order to learn what is the nature of one's own loves and thoughts and conduct, and with the purpose of finding out whether the standards by which one judges the outward actions of men are false, or are those which God Himself has revealed for the guidance of mankind.
     The thanksgiving which the Lord requires is not only gratitude for whatever a man possesses, or for the Divine blessings which he recognizes as received by him self, but it is the acknowledgment that all good is from the Lord. This acknowledgment, if it is to be honestly made, must spring from the knowledge and thought and will that it should be so. Otherwise it is only an acknowledgment of the lips, and not of the heart. Just as the confession that one is nothing but evil, or of one's self as being guilty of-all evil, without being self-convicted or convinced by the truth of the Word that one or more ruling evils are active within one's self, is only a lip confession, and thus actually no confession of evil and sin, so the general acknowledgment that all good is from God may be of the lips only.
     To be from the heart, to be really sincere and honest, such an acknowledgment that all good, is from God must be the product of love and knowledge, of meditation and action: it must increase with the aging experience of man-experience in which he perceives something of the Lord's providence and mercy in his life, and in the lives of other men.

456

     The Lord's good-all the good that comes from Him-is to be seen by means of the truth He has revealed. We can see the good of a man only in the agreement between his actions and his words, or only as the principles he professes are recognized as true, and his actions agree with them. If we regard his standards as false, his principles as opposed to the truth, we do not regard him as a good man. So it is that if we believe that all good and truth are from the Lord alone, then, wherever we see the truth believed and lived, there we can see the good which is from the Lord; and our acknowledgment of that good as from the Lord can be an expression of gratitude for that good, and for the Divine Providence that works by such means for the general good of mankind.
     Only the revealed Divine Truth teaches us about God as Creator, Redeemer, and Savior, about the purposes of man's creation, redemption, and salvation, about the spiritual and natural worlds, about the causes of the experiences of men, spirits, and angels, and about the causes of the innumerable phenomena of nature. Such truth alone reveals the goodness of the Lord, for which we are required to give thanks, to the end that we may receive it for our own sakes, and that we may be the means by which His good serves the human race.
     It is fitting that, after the harvest of the fruits of the earth, we should have, in our worship of the Lord, a day of special thanksgiving to Him, and should symbolize our thoughts and acknowledgments with the fruits of the field as an offering, because these ultimates represent all His gifts, spiritual and natural-all the good and the mercy that flow from Him. We need such ultimates of our internal acknowledgments, as is also the case in the sacraments of Baptism and the Holy Supper, because the Lord's power exercised in us is in such ultimates, being especially active within them when we know and perceive something of the correspondence, representation, and significance of the ultimates.
     Moreover, whatever states of innocence we may have, such as are active with children, will be the ground of our genuine thanksgiving. Innocence is the plane in which truths are sown, and is the essence of good. That plane, formed in infancy and childhood, remains forever, unless destroyed by evil of life; and upon it our spiritual acknowledgments are founded, and built up, and expressed; and by the rebound from it heavenly delights are felt.

457

     These fruits of the harvest are among the natural means by which the body is sustained as an organ receptive of life from the Lord, which life with man is seemingly self-moving. The spiritual things to which they correspond form and sustain the spiritual organ which consists of soul and mind,-the spirit which is clothed after death with its own spiritual body. The Lord said to the tempter, who wanted Him to make bread out of stones: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." (Matthew 4: 3, 4.)
     We must have food for the body, because without it we cannot live on earth; but such food alone is not enough to preserve the natural life of men. The human race would perish if there were not always at least a few people who believe in God and live by the words of His mouth. Death lies concealed in all worldliness and selfishness. We can see how true this is in the world round about us and in our own hearts. Life comes from the Lord alone, but to be worthy of it we must spiritually do work like that which the men and women did naturally in producing these fruits of the harvest. And just as these fruits grew and ripened by the inflowing life of the Lord-even while men slept, or while they were unconscious of the hidden operation-so do the spiritual fruits of a man's life grow and ripen under the auspices of the Lord, while we are unconscious of their growth.
     Let us, then, offer thanks to the Lord for all the natural and spiritual blessings which He bestows upon mankind, and for His mercy in opening our eves and turning our hearts to the Revelation He has given mankind for its instruction and guidance. We shall truly show our gratitude by being instructed and guided by His revealed truth, by doing His will as He has so abundantly revealed it to mankind, by heeding His exhortations to turn from our evil ways and follow His good ways. He gives to every man, woman, and child, of every race and nation, freely and equally. And He leaves us in freedom to accept or reject whatever He gives. "Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the Lord." (Psalm 107: 43.)

458

WHAT ARE WE TRYING TO DO? 1947

WHAT ARE WE TRYING TO DO? Rev. F. W. ELPHICK 1947

     (At a Meeting of the Native Ministers of the South African Mission, Mayville, Durban, April 3, 1947.)

     As we grow older, it is useful to look back over the years of our work for the Church and ask ourselves some simple, straightforward questions, and to do this with the desire to find some simple straightforward answers. By so doing we may be able to derive encouragement, despite the disappointments and setbacks which seem largely characteristic of the establishment of the New Church in the hearts and minds of men and women. And so, in these days, when there is so much restlessness among races and nations, and when, in the New Church itself, there are differences of doctrinal opinion and consequent division, we may well ask the question: "What are we trying to do?"
     On the surface, this Mission, after thirty years of work, can show nothing of great importance-that is, from the standpoint of numerical strength, well-equipped churches, schools, colleges, and from the aspect of our standing and recognition in the world. Yet, for some hidden and merciful reason of Providence, this meeting today is made possible. Indeed, our gathering is needful and essential.
     As to our question, "What are we trying to do?", it is certain that each one here present would answer it in different forms of expression and in varying references to the Heavenly Doctrine. But, considering that we all hold a common New Church Faith, and a common purpose, there can be little doubt that there would also be a similarity in the answers given. At this time, and in the interests of revision, we suggest a summary answer, which might read as follows:

     1. We are trying to implant among men the acknowledgment and worship of the one and only God, the Lord Jesus Christ.
     2. We are trying to preserve the recognition of the Ten Commandments and obedience thereto.

459

     3. We are trying to preserve the Scriptures-The Word"-in their literal form. So to preserve means to have a well-implanted knowledge of them and reverence for them. They are to be understood in the light of revealed Doctrine, and used for the amendment of life.
     4. We are trying to preserve the teachings of the Doctrines of the New Church, as they are given and in their integrity. For these are a Divine Revelation given out of heaven for the use of mankind. They are a form of Divine Truth-the Word of God (not of Swedenborg)-accommodated to the needs of the rational mind, so that men-and women-may enter intellectually (understandingly) into the mysteries of faith.
     5. We are trying to protect the true meaning and use of the two Sacraments, Baptism and the Holy Supper; for these are the Divinely ordained ultimates, given to help in the process of reformation and regeneration.
     6. We are trying to bring to men and women a new ideal of marriage. Strictly, this requires the education of young people, and also of parents. The home is the seminary of the uses of life-of society, country, church, and the kingdom of heaven. As these are faithfully served, and the Commandments obeyed, so we truly serve and worship the Lord Himself, the Highest Neighbor.

     This summary states in part what we are trying to do. I am addressing Bantu ministers who have a very fair and detailed knowledge of the New Church Doctrines and what those Doctrines involve and imply.
     Our theme, then, develops further. Our question leads to the idea that if we know what we are trying to do, then we must ask ourselves whether we are really getting over to our people what this New Church teaches: For we live in a restless, anxious, fearful, and changing world. Races want to break away from the nations which have hitherto governed and protected them. And yet, remarkable as it is, we have recently witnessed the manifestation of a stirring loyalty to a visiting King and Queen and Princesses on the part of Native, Indian and Colored Races. But, amid all the changes and events of civil power and use, ecclesiastical uses remain; and the New Church, still in the day of small things, has to preserve those uses with the "few" who have heard about her Doctrines and desire to be led by them.

460

     Doctrine.-The ministers of every church are trained to think according to "the doctrine of their church." We read in the Writings that "priests ought to teach men the way to heaven, and also lead them; they ought to teach them according to the doctrine of their church from the Word, and lead them to live according to it." (N. J. H. D. 315; A. C. 10794.)
     In respect to the New Church, because its doctrines are so numerous and far-reaching, being both simple and profound, so that a life's study does not exhaust them, it often happens that those whose duty it is to learn and teach those doctrines become so accustomed to "thinking from them" and about them that they are in danger of becoming "too doctrinal," as is said. They may forget that the ordinary man and woman, busy in the daily work or profession, the uses of the home and children, have not the time to become "doctrinaires." Therefore, the instruction given by ministers in sermon and doctrinal class needs to be distinctive, direct, clear, simple, and based entirely upon the Doctrines of the New Church which are set forth in that body of teaching called "The Writings." This is all the more necessary in Native communities, where the range of education is so great from those who cannot read and write to those who have attained university degrees. And ministers of the New Church, though they themselves think deeply and thoughtfully, should make every endeavor to keep the people in a common faith, and not divide them with high abstractions.
     A minister may be interested in this or that subject; and specialized studies are to be encouraged, to the end that thought in the New Church may ever advance; but the general use of the ministry is to teach truth and lead to the good of life. Our weekly doctrinal classes need to be varied in subject matter, as well as in presentation, and we should not dwell too much on one subject. And at every Sunday service it should be our effort to bring light, uplift, joy and gladness to our people.
     If, for example, we dwell too much and too long on the subject of Regeneration, our theology can easily become mournful and even morbid. It is a fact that the doctrine of regeneration is as necessary as it is serious: it concerns our spiritual life and our destiny hereafter; if evils are not removed, as if of ourselves, states of good and of charity will not be born, either in the individual or in society.

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For "the Lord dwells in good." (A. C. 8629.) "The abode of the Lord with man is in good with him." (A. C. 8721.) Many passages of this nature are to be found in the Doctrines, and they are there for our study and attention. But there are also other subjects. There are the bright and happy things revealed about the other life. There are the hidden meanings-not known in other Missions-of the stories and parables in the Scriptures. There is the historical theme of the Golden, Silver and Copper Ages; how the New Church regards the gentiles; how all races of men will need to analyze their customs, traditions, and ways of living in the guiding light of the Revelation of the Second Advent; how essential it is for married partners to be of the same religion-preferably the New Church-since this offers the real cure for the modern conditions of separation and divorce. These and many other subjects will occur to you,-subjects which need to be continually dealt with in interesting and informative ways.
     It should also be noted that every New Church service of worship, whatever its particular form may be, provides for states of humiliation, instruction, and thanksgiving. This preserves a balance of spheres and uses. As ministers, we need to study all the time how instruction should be given, both to children and adults, helping them to realize and embrace the religion of the New Church.

     Internal and External Church.-In our concluding paragraphs we wish to consider briefly the teaching concerning the "internal" and "external" church. For those in every country who are, in Providence, called upon to help to build the church are trying to provide for the internal building of the church in a suitable external. The soul lives in the body, and both soul and body need their proper nourishment.
     In the Doctrines we are told that the Lord sees all the interiors and exteriors of man at once. This is the meaning of the phrase, "I know thy works,' which is repeated seven times in the messages given to the seven churches in Asia. (Revelation, chapters 2 and 3.)

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In explanation of this phrase, we read in the Apocalypse Revealed as follows:

     "'I know thy works,' signifies that He sees all the interiors and exteriors of man at once. 'Works' are often mentioned in the Apocalypse, but few know what is meant by works. This is known, that ten men can do works which in externals appear alike, but which yet are dissimilar with them all, because they proceed from a different end and a different cause, and the end and cause render the works either good or evil. For every work is a work of the mind, and therefore such as is the quality of the mind, such is the work. If the mind is charity, the work becomes charity; but if the mind is not charity, the work does not become charity; still, however, they may both appear alike in externals. Works appear to men in external form, but to angels in internal form; and to the Lord their quality is apparent from inmosts to outmosts. . . . Such are all works; the Lord alone sees what their quality is within; and the angels also perceive it from the Lord when man is doing them." (A. R. 76. Compare A. E. 98.)

     This teaching is perfectly clear, and from it we can deduce that we must refrain from passing judgments upon others-upon individuals or organizations of the church, For the Lord alone can judge of the real nature of things, internal and external. Yet, as we all know, the use of doctrine-especially revealed doctrine-is for no other purpose than the building of the church in every individual, And the church needs external forms as its body and dress. There is necessity for sacred buildings, for sacraments, rites, ritual, services of worship, as well as appliances and accommodations for instruction and education; even for social life, to encourage marriage within the church, or the introduction of those who wish to be of the faith and life of the true Christian religion. Men, as if of themselves, should bring together and use all the arts and sciences of this world for the betterment of the external church among them. In this it may not be necessary for Native races to copy exactly; for they have their own art and their own science as well as the infiltration of modern discovery and invention,
     In doing all this, and in maintaining all this, let us remember that we are warned by the Doctrines that if men think too much of external things, if they depend too much upon ritual, if they ponder too much on prestige in the church, then such external matters can and will detract from the aims and purposes of the real internal building of the church-that is, the church that is unseen by men, being of the spirit, of the will, of the understanding, of the love of use for the sake of use.

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This spirit, endeavoring to regenerate, must indeed express itself in outward form; for spirit and body make a one. In this we think that the New Church, in various organized forms, will ever seek for a right correspondence, and that future ages will find an ever truer relationship between that which is within and that which is without.
Certain it is that, as far as this Mission is concerned, there is nothing very attractive in its external form. In outer equipment we are poor, and there are many uses which we would like to perform, but for which we have not the material means. Howbeit we still struggle for the principles and ideals that we find in the New Church Doctrines. For it was these Doctrines which your own people originally found. To preserve the principles so found, to maintain these ideals, and to find the ways and means of providing the necessary external, is the purpose of this meeting. It will consider, with gratitude, what it receives from overseas in the way of partial financial help. It will consider ways and means of self-help. For eventually the New Church among Bantu people will need to grow and be maintained by its own people, according to genius and disposition. Being of "New" Christian name, and "New Christian faith, and according to what may be the disposing of Providence in an unseen future, this "old" and "new" teaching will ever be in the minds of those who teach and lead: "Except the Lord build the house, they labor in vain who build it; except the Lord keep the city, the watchman waketh but in vain" (Psalm 127: 1.)

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NOTES AND REVIEWS. 1947

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 NEW VOLUME.

     The Academy Book Room has in the press, to be published at an early date, and at a price to be announced, the following work by Bishop de Charms:

THE LIFE OF THE LORD. A Commentary on the Four Gospels. By George de Charms. Based on the Writings of Emanuel Swedenborg.

     The work is addressed to young people, having been compiled from notes taken during about twenty years of teaching the New Testament to the seventh and eighth grades of the Bryn Athyn Elementary School.
     The substance of the book, which first appeared in serial installments in the PARENT-TEACHER JOURNAL, has here been revised and carefully edited.
     The volume comprises xvi plus 531 pages, and includes 8 maps in color illustrating the political divisions of Palestine under Roman rule, and tracing the journeys of the Lord.

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     PARENT TEACHER JOURNAL.

     Beginning its twelfth year of publication with an issue for September, 1947, the PARENT TEACHER JOURNAL has come out under new auspices,-General Church Religion Lessons, which is continuing the work in this field initiated by Theta Alpha some years ago. The Rev. F. F. Gyllenhaal is Pastor-in-Charge of this department of General Church uses, and he is now Editor of the JOURNAL.
     Ten issues, instead of eight as formerly, will be published this year, September to June inclusive, and the subscription price of $1.50 should be sent to the Circulation Manager, Mr. James F. Junge, Bryn Athyn, Pa.
     From the Announcements in the September issue we learn that, for the present year at least, the scope of the JOURNAL will be limited to the religious aspects of child education. It aims to "serve as a means of monthly communication with all the parents of the children within the General Church, but especially with the isolated parents of the six hundred children who are listed to receive Religion Lessons. These six hundred children include all from kindergarten up to and including eighth grade. Both the JOURNAL and the Religion Lessons are available also to all New Church parents. The purpose is adult education, or the education of parents so that they will be able to apply principles of New Church education to their children, and in solution of the innumerable problems inseparable from parenthood."
     The contents of the September issue include: The first of a series of ten papers by Bishop George de Charms on The Mental Growth of the Pre-School Child": A Talk to Children on "The Healing of Naaman," by the Rev. K. R. Alden; Family Worship for Little Children," by the Right Rev. Willard D. Pendleton, the first of a series of ten "Notes on the Pre-School Child." There is also a short article by Miss Dorothy Cooper on "Stories from the Word," and a sample story on `The Burning Bush" for kindergarten children. During the year there are to be fifty such stories by various writers on subjects listed in the JOURNAL.
     The material that is to feature this periodical will be of interest and value to all New Church readers.

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Title Unspecified 1947

     CORRESPONDENCES EXPLAINED.

     Facts and Reasons Given in the Writings.

     "That 'fine linen thread' signifies truth from a celestial origin, is from its whiteness and softness." (A. C. 9469.) The fact of such a correspondence is thus revealed from heaven, and it is explained why the qualities of this material substance have such a signification and spiritual meaning in the Word. When men read about "fine linen thread" in Exodus 25: 4, then, because of its "whiteness and softness," the angels perceive and think of "truth from a celestial origin."
     "We cite this as one instance among many in which the Writings not only state the fact that a certain natural object corresponds to a certain spiritual thing, but also explain why. Before presenting other examples, we would offer some comments upon the general subject.
     Many, on their first reading of the Writings, find special charm in the knowledge of correspondences there revealed-perhaps the charm of novelty. For a time this newfound information may become of all-absorbing interest, as though it were the chief thing in the Revelation, whereas it is but a means of opening the rational mind to the spiritual truth of doctrine,-the Divine Truth concerning the Lord, heaven and the church,-without which the relation between natural and spiritual things by correspondence cannot be truly understood.
     If, however, the novitiate has loved the Scriptures, and has longed to learn their deeper meaning, he will find illuminating delight in the unfolding of the internal sense of the Word in the light of the Divine Truth, confirmed and illustrated by the correspondences in the letter. And this will open unto him the life and wisdom of heaven, with which the church on earth should be conjoined in a corresponding life and wisdom.
     There is also a type of mind, somewhat skeptical, which, on its first acquaintance with the Writings, is inclined to look upon the correspondences therein as man-made inventions, arbitrary and artificial, when yet they are revealed facts, elevating the thought above earthly objects to their spiritual counterparts, depicting the Divinely ordained relationship between the outer material universe and the inner world of the spirit, between the natural and the spiritual, between all things of the natural world and all things of the spiritual world, all things of the body of man and all things of his mind,-yea, manifesting the living co-response of all created things to the inflowing life and love of God the Creator.

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     Such a skeptical attitude, which may even ridicule the revealed teaching on the subject, is the more surprising when we consider that the general law of symbolism and representation is well known in the world, as in drama and poetry, in mythology, in widespread custom and in common speech, being a survival by tradition from the most ancient days, when correspondence was a matter of instinctive perception, when men saw the Divine and heaven reflected in all nature, and when all human expression and action was spontaneously sincere, and when simulation was unknown. Afterwards this exact science was made known to the Ancient Church as a revealed knowledge, which, when applied, made the worship and life of that Church genuinely representative of its inner charity and faith. In the decline of the Ancient Church the use of correspondences became perverted by magic and idolatry, remaining only in the form of traditions. A restoration of this use took place with the Jewish Church, so that its externals were representative of heaven and the Divine, but not of the internal life of the men of that Church.
     The Lord Himself in the world fulfilled the representatives of the Hebrew Scriptures, and He spoke in parables which were correspondences. His disciples understood in general what He meant when He said that they would go forth "as sheep in the midst of wolves," and that they were to be "prudent as serpents, but harmless as doves." So, too, have Christians understood in a general way the Gospel parables. But the science of correspondences in its fulness could not be revealed to Christians because "in the Primitive Church they were very simple, and if it had been disclosed it would have been of no use, nor would it have been understood." (T. C. R. 206.) Afterwards, when the Church had fallen into errors and false beliefs, it would have perverted that science if it had been revealed to it.
     But now the science of correspondences is revealed because the Divine Truths of the Church come forth into light,-into rational light.

468

This has been effected in the Heavenly Doctrines, where that science has been fully disclosed to the end that the Word may be understood both spiritually and naturally, also "for the sake of its use in the worship of the Lord" and thus the sincere correspondence between the inner spirit and the other form, that the New Heaven and the New Church may be conjoined in a mutual reception of the Lord in His Divine Human, and that the Lord's will may be done on earth as it is in heaven.
     It was not of Providence, however, that this "science of sciences" should now be made known by mere dictate, but rather that it should be presented to rational men,-men who wish to see what they believe, and whose minds cannot be compelled to faith. Yet many of the specific correspondences could only be revealed from heaven by a simple statement of the fact that "this corresponds to that." The man who has come to see that these facts were from the Lord with the revelator, and often fully confirmed by the angels and spirits with whom he was consociated, and thus that the Writings are a Divine Revelation, such a man, from a general affirmative of faith will accept such statements as the truth and the fact, and will rejoice more and more in the light to which he is introduced by confirmations from the correspondential planes of the Word, nature, and human experience.
     There is, indeed, something of the doubting Thomas in most men. There are those who doubt before they deny, and who never come to believe; and there are those who, like Thomas, doubt before they affirm, which is the way to wisdom. And it is to "satisfy human reason, which does not rest unless it sees the cause" (T. C. R. 33e) that the Heavenly Doctrines not only reveal the Divine Truth in emphatic statement and declaration, but also explain it rationally, and not only furnish manifold facts of correspondence as they are perceived in heaven, but also, in many specific instances, explain why the are correspondences-why this or that natural object and form corresponds to a certain spiritual idea and state. Let us recall a few of these instances.
      Wood.-"That 'wood' signifies good is because it is from a tree, from which are fruits; and because wood can be burned, and serve a use in keeping the body warm; also for building houses, and making various articles of use and convenience; and also because an oil, by which is signified the good of love, is expressed from wood; moreover, it stores up heat in itself.

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'Stone,' on the other hand, here signifies truth of the natural man, because it is cold and cannot be burned." (A. E. 1145.)

     Ivory.-That "ivory" here signifies natural truth is because it is white and can be polished, and because it is protended from the mouth of an elephant, and also constitutes its strength." (A. R. 774.)

     The Manna.-As the Israelites in the wilderness, after their deliverance from Egypt, represented a new spiritual church, so the manna that was given them as the "bread of heaven" signified the good that is imparted to the man of the spiritual church in the course of his regeneration. This spiritual good, in contrast with celestial good, is implanted in the understanding as a new will there, and is called the "good of truth." How the manna corresponds to this "good of truth" is thus explained:

     "'After the dew was gone up, behold upon the face of the wilderness a minute round thing, as minute as the hoar frost on the ground.' This signifies the good of truth in its first formation,* as is evident from the signification of 'minute,' as being predicated of truth, and from the signification of 'round,' as being predicated of good. Hence 'minute round' is predicated of the good of truth. The good of truth is said to be the good that is with the man of the spiritual church, and it is truth, not only as to its origin; but also as to its essence; it appears as truth, but is felt as good; consequently, as truth it forms the intellectual of the mind, and as good it forms the new voluntary. For the intellectual is distinguished from the voluntary in man by this, that the intellectual presents things to itself in a form, that it may see them as in light, but the voluntary is affected by them, so that it feels them at the same time as delight, thus as good, and this according to the quality of the form.
     * In the Gospel, this beginning of spiritual good in man is compared to a "grain of mustard see, the least of all seeds." (Matthew 13: 31, 32.)
     "That 'minute' is predicated of truth, and 'round' of good, derives its cause from the appearings of truth and good in the other life.

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When truths and goods are presented visible, which is done in the other life manifestly to the eyes of spirits. The angels, then truth is presented in a discrete quantity, consequently as much or as minute according to the quality of the truth; truth is also presented as angular in various forms; and it is also presented as white. But good is there presented in continuous quantity, thus not as much or as minute; good is also presented as round, which is continuous in form, and in respect to color as blue, yellow, and red. That good and truth so appear when they are presented visible is from their difference as to quality, which thus puts itself forth and represents itself in a natural form when it becomes visible. Thence it is that things in the world which approach such forms signify either truths or goods; for there is nothing in the universe which has not relation as to quality either to good or to truth." (A. C. 8458.)
     "'Minute as the hoar frost upon the earth' signifies truth in the form of good consistent and fluent, as is evident from the signification of 'minute,' as being predicated of truth, and from the signification of 'as hoar frost,' as denoting in the form of good. The good of truth, which is the good of the man of the spiritual church, is here compared to hoar frost, which is continuous relatively to snow. Snow, from its being minute and white [consisting of discrete particles], is predicated of truth: but hoar frost, from its continuity [or mass], is predicated of truth made good, which is the good of truth." (A. C. 8459.)

     In this explanation, as in many others throughout the Writings, the signification of the words of Scripture is derived from the phenomena of the other life. For there the law of correspondence operates livingly, spontaneously, and automatically, according to the definition: "Correspondence is the appearing of an internal in an external, and its representation there." (A. C. 5423.) And from the external form in which the internal "puts itself forth and becomes visible," the quality of the internal is made known in its exactly correspondential form, to be perceived and understood by angels and spirits, by each according to his mental capacity.
     In its broadest compass, the law of correspondence operates in a living manner between all planes and degrees in the universe, and likewise between all planes of the Word of God, which is accommodated to all the corresponding planes of the human mind.

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"There is a correspondence of sensual things with natural, and there is a correspondence of natural things with spiritual, and there is a correspondence of spiritual things with celestial, and finally there is a correspondence of celestial things with the Divine of the Lord; thus there is a succession of correspondences from the Divine even to the ultimate natural." (A. C. 5131.)
Such a comprehensive view, however, is beyond the ken of the mind of man in the world until his rational has been opened by enlightened faith in the things now revealed in the Heavenly Doctrines, and there demonstrated by reason and confirmed by spiritual and natural phenomena.
EVANGELIZING-WHERE TO BEGIN 1947

EVANGELIZING-WHERE TO BEGIN JOHN SKINNER 1947

     From The New Age, June, 1947.

     HOW BEST TO INTRODUCE NEW CHURCH TEACHING TO OTHERS.

     All churches today are asking the same question: "How can we introduce people into our church? And despite the many formulae that have been expounded, none has been to any great extent successful. A lot has been said on this subject, but not much has really been done. Now we of the New Church are faced with a similar problem; our own congregations are becoming increasingly gatherings of the faithful few."
     How can we introduce people into our Church? Will we interest them in the Church and its teachings by holding dances and inviting them, or by holding street-corner meetings? I think not; but there are some who think that is how we can interest people. These latter think that, once the people have come to the dances, they may come to church and live the life of our religion. There is always that "maybe" that creeps in; but in the case of those who have been introduced to the Church by these social measures, I think the uncertainty is high. They are more liable to think of the Church as a kind of social club, with the dispensing of doctrine and expounding of the Word as a minor role. As we know, this is not so; but would those we attract by dances remain in the Church if these dances were discontinued?

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They may or they may not, but I think they would not stay. Do not think from this that I am condemning social life in the Church; indeed, I am not; I think that social life is a necessary part of church-life, as it tends to bring members together in enjoying themselves, just as you at your camp at Rodborough are doing at this moment. But this social side of church-life should be kept in a secondary position only.
Again, you may get some listeners at your street-corner meetings. There may he someone who has not yet found a religion in which he was perfectly satisfied, and who finds that in our religion he is satisfied. Really this method is much more satisfactory than in starting dances and trying to interest people in that way, because the doctrines would be preached, and if anybody was interested he could come to our services of his own free will; whereas, with the first method, this is more likely to be some compulsion, as the people who came to the dances may feel that since they came to the socials they hate to go to church. This is wrong, as whenever anybody is forced into doing anything, that person, by dint of human nature, automatically recoils from doing it. Thus, even though the people who came to the socials did come to church, they would not really enjoy the worship. But the person who came because he had heard our message on a street-corner would show more interest in, and therefore love for, our Church. Nevertheless, this is following an assumption that people would stop and listen intelligently and become interested enough in spiritual things to follow up his hearing of our message by his worshipping the one God of heaven and earth.
On the whole it looks as though most of the city missionary efforts would not be altogether successful; so we must think of something else, How else can we introduce our doctrines to others? We could talk to our friends and try to persuade them to come to our church with us occasionally, or we could make it an unbreakable rule that we go to church on Sundays, and that we will try by every means in our power (including prayer to the Lord for help) to live a life according to our religion. Let us make a missionary effort within ourselves, and set ourselves the task of being good examples of New Churchmanship. By setting this example, we would teach more than in any other way, because people learn best by example.

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     However, one of the most likely ways to get members for our Church is by asking our friends to come to church with us-asking, but using no compulsion. If the friend we invited were interested, he would ask whether he might come again, until finally he may come regularly. Again, I am basing this argument upon an assumption that the friend would be interested. This, however, may not be the case. Maybe the friend is interested in his own Church, or maybe he is interested in no Churches. Before we ask him we should really know what his answer is liable to be.
     So we can see that either we must rest solely on people's curiosity if we are to interest them, or we must set them a good example in uprightness and love of the Church. This latter is much more liable to interest people who will then, once interested, adhere to our doctrines. That is the only way-make a missionary effort within ourselves, and thereby set our own house in order. If we then talk to our friends and interest them, our congregations are bound to increase.
     JOHN SKINNER.
FIRST RECEIVER IN AMERICA? 1947

FIRST RECEIVER IN AMERICA? HUGO LJ. ODHNER 1947

The following interesting account of one who might well have been the first New Church receiver in the United States was related to us by Mr. Marcus Richard Jenks of Philadelphia, on the basis of family documents and letters which unfortunately have been lost.

HANNAH HOLLAND arrived from the Netherlands in the year 1775, bringing over with her many of Swedenborg's works in Latin. She settled at Woodstock, Vermont, and married a man by the name of Smith. She would translate excerpts from various of the books into English, and circulate the sheets around the village. In two large log cabins she raised ten sons, all over six feet tall, and instructed them in the New Church doctrines before the fireplace. Intensely spiritual she had the joy of seeing all her Sons become devoted to the Writings. They became known as "the six-foot Smiths of Vermont." The family was poor, and these sons, as they grew older, went to different parts of the country, each carrying with him a love for the New Church.

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     Her fourth son, whose name was Marcus T. C. Smith, was born in 1784, and lived till 1854. He went to Cincinnati, Ohio, and began to write articles for the little group which constituted the Church there at that time. It was his hobby to put various doctrinal topics into verse-form, and at least one of these poems has been preserved. In later years he became quite wealthy, and married Euphrosyne Sonntag who sang in the choir of the little New Church society which developed there.
     One of his daughters later lived in Philadelphia. Ruby Smith was a friend of some of our early Academy women. She married, and her son, Marcus R. Jenks, is the author of an exhaustive subject-study of the Writings which is preserved in type script in the Academy Library.

     The above account is of more than passing interest, since the first public announcement of the Heavenly Doctrine in America is generally supposed to have occurred in the year 1784, when James Glen, on his return from London to Demerara, visited Philadelphia, and there, on June 5th, gave a public lecture on the "Science of Correspondences" at Bell's Book Store.
     HUGO LJ. ODHNER.
NEW MISSIONARY BOOKLET 1947

NEW MISSIONARY BOOKLET 1947

     What is "Swedenborgianism"? By WILLIAM R. COOPER.

     During his many years of service as Curator of the Cathedral, the author has met thousands of visitors who asked him questions about the distinguishing characteristics of the New Church. Many of these questions are listed herein, and the purpose of the booklet is to give brief and direct answers to the questions which have been most frequently asked by the public.

     Pocket-size, 36 pages, 10 cents.

     Special Price on Quantities.

     Cathedral Book Room,

     Bryn Athyn, Pa.

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Church News 1947

Church News Various 1947

     SOCIETY NEWS.

     We wish to extend our thanks to the publishers who regularly send us the periodicals issued at various centers of the General Church.
     Published in mimeographed form, and intended mainly for local distribution, we find in them much detailed information concerning society activities personal news, and other material, to supplement the reports irons our correspondents printed in these pages.
     The publications to which we refer are the following:

     The Adviser.-Published by the Durban Society of the New Church, 125 Musgrave Road, Durban, Natal, South Africa. (Weekly.)

     Chatter-Box.-Olivet Society of Toronto, Canada. Editor: Miss Vera Craigie, 10 Stibbard Ave., Toronto. (Fortnightly.)

     News Letter.-British Official Organ of the General Church. Editor: Rev. Alan Gill, 9 Ireton Road, Colchester, England. (Monthly.)

     Bryn Athyn Post.-Editor: Mr. Otho W. Heilman. Bryn Athyn, Pa. Its weekly contents include a Calendar of Events, Summary of a Sermon, and local news. Subscription, $2.00 a year to any address.

     While no subscription price is stated for three of the publications listed above, those who wish to receive them regularly can undoubtedly arrange to do so by writing to the editors or publishers.

     MEDFORD, OREGON.

     The Medford Circle, which now numbers four adult members and three children, had its first pastoral visit this month.
     The Rev. Harold Cranch, accompanied by his wife and father, visited us on August 14 and 15.
     Our circle consists of Lee and myself, our two little daughters, Kathleen and Virginia Louise, Bill and Mary Griffin, and their son, Victor. The Griffins joined us this summer, and we hope that our little circle will continue to grow so that we may become a society.
     Mr. Cranch officiated at the baptism of our daughter, Virginia Louise, on the afternoon of the 14th. In the evening he showed colored slides of his trip, followed by an illustrated talk on the Life of the Lord. This was followed by the administration of the Holy Supper. On the 15th he conducted an informal class on the subject of The Creed.
     During this all-too-short visit we managed to crowd in many intensely interesting discussions and social chats over our meals. All of this was the more enjoyable as it was our first contact with the Church in a year and a half.
     The two days of the visit, though made quite hectic by the presence of three babies, were most inspiring, and we are looking forward with great pleasure and enthusiasm to Mr. Cranch's next visit in February.
     Last month we were pleasantly surprised by a very short visit from Mr. and Mrs. Ray Odhner, of Berkeley, California.
     GWEN C. DE MAINE

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     DETROIT, MICHIGAN.

     August 27, 1947.-Worthy of special mention in the chronicle of our group's activities is the service held on Sunday, July 13th.
     This was our first opportunity to meet and to hear Candidate Kenneth Stroh, who assisted the Rev. Norman H. Reuter in the service and preached the sermon. He took for his teat the first Psalm, and in his exposition of the spiritual sense he laid particular emphasis upon what is involved in the acts of walking, sitting and standing. It was a very clear and instructive explanation of the internal sense of one of the best known of the Psalms, and was very much appreciated by a large turnout of our members.
     Then, to add to the noteworthy features of this service, we had a baptism and two confirmations.- events of the utmost significance in the experience of any body of the church, and certainly to be regarded as a mark of progress in our group,
     The sacrament of baptism was administered for Carolyn Louise, infant daughter of Lieut. (j.g.) and Mrs. Marvin J. Walker, of Greenacres, Washington State. The Lieutenant had taken advantage of a 30-day leave to drive to Detroit with his wife and three children for a visit with his parents. Mr. and Mrs. Win. W. Walker, and his sister and brother-in-law Mr. and Mrs. Norman P. Synnestvedt.
     The rite of confirmation brought two members of our group forward to make their confessions of faith: Miss Isabelle Joyce Bellinger, daughter of Mr. and Mrs. Harold Bellinger, and Lieut. Marvin John Walker.
     Marvin's naval career has kept him away from Detroit and out of touch with the church for more than eleven years. But his love for the Writings and his interest in our group have never wavered, and he welcomed this opportunity to be confirmed in his faith and to enter more fully into the life and uses of the church.
     Our pastor, Rev. Norman Reuter, officiated at the baptism and confirmation ceremonies, which were most impressive and filled us with a spirit of thankfulness to the Lord for this further evidence of His care and guidance in the affairs of our group.
     On Sunday afternoon, Mr. Stroh conducted a doctrinal class, his subject being the Literal Sense of the Word. Then, after a month in which he was visiting elsewhere with Mr. Reuter, he returned to Detroit on Wednesday, August 13, conducting another class that evening at the Synnestvedt residence, his subject being the Spiritual Sense of the Word.
     On Sunday. August 17, Mr. Stroh conducted a full service of worship with impressive dignity and reverence, the congregation numbering 32 adults and young people and nine children. In an introductory talk to the children he explained the story of the "little book" in the 10th chapter of the Apocalypse, which John was told to take and eat, and which he found sweet to the taste, but afterwards bitter. The sermon which followed was on "The Book of Life." a development of the same subject, and it was both interesting and instructive.
     Another class was conducted by Mr. Stroh in the evening of August 20th at the new home of Leo and Freda Bradin. This was the initial meeting of our group at the Bradin's new place, and served as its dedication to New Church uses.
     The week-end of August 23-24 was spent by Mr. Stroh at the Childs' residence in Saginaw, Michigan, where he conducted a Sunday service for the family. That brought to a close his work with our group, and he left to rejoin Mr. Reuter at Barberton, Ohio.
     It is with great pleasure that we welcome to our ranks Mr. Sanfrid Odhner, of Bryn Athyn. He now has a position in Detroit with a large advertizing concern, and we sincerely hope he will become a permanent addition to our growing and active group.

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     Mrs. John A. Graham, of Detroit, who passed into the spiritual world on July 20 at the age of 87 years, was one of the pioneer members of the original General Church movement in this city. About twenty years ago, when the Rev. F. E. Waelchli paid pastoral visits to Windsor, Ontario, across the river from Detroit, Mrs. Graham was one of several Convention members who attended his meetings. From that small beginning has grown the present General Church group here, now embracing a dozen families and nearly fifty members. While Mrs. Graham's failing health made it impossible for her to attend our services regularly, we were always happy to have her with us when she was able to come.
     WILLIAM W. WALKER.

     FOREIGN NEWS.

     THE NEW CHURCH MESSENGER of August 30 furnishes items of news about the beginnings of the New Church in other lands, as follows:

     Dominican Republic.-This issue of the MESSENGER publishes an article submitted by Mr. E. Juliao Abreau, of Monte Christy, Dominican Republic, which was especially prepared for Attorney Victor Garrido, State Secretary of Public Education and Fine Arts, by Max B. Gomez Oliver, professor in the Normal High School, Ciudad Trujillo. From this we quote:

     "The deep interest that the reading of some of the works of the great Swedish philosopher Swedenborg has awakened in us has induced us to publish in the official organ of the Department of Education a brief biography of him, of whom a farsighted professor of the University of Sheffield, England, has said: 'I am convinced that the Christianity that he preached and lived will unite the nations that inhabit the earth with greater efficiency than an, League of Nations or any other political organization that civilization may create.'
     "Three years ago, when I wrote to the Swedenborg Foundation, New York, requesting the works of Emanuel Swedenborg for the Library that was established at the Escuela Normal Superior (Normal High School) in Ciudad Trujillo, on the suggestion of its Director at the time, Professor Osvaldo Baez Solar, I received as a gift all the works of the author beautifully bound, and at the Library they can now be consulted by our seven hundred students. I was likewise informed at the time that there were always persons in Santo Domingo who lovingly studied the works of the Swedish wise man, and to those persons I also dedicate this modest paper."
     Then follows a brief biographical account of Swedenborg, and the paper concludes: "Finally, after publishing three monumental philosophical works,-The Animal Kingdom, The Economy of the Animal Kingdom, and Principia,-there came a great charge in his life. Swedenborg has declared that the Lord selected him for a new work. He was at the time fifty-nine years of age. From that time to the end of his life he wrote continuously on religious subjects, and his writings formed the basis of a new religion,-the New Church,-and many thousands have accepted it.
     "Swedenborg never sought followers among the weak or the ignorant. He felt that his spiritual message was not for his contemporaries, but for posterity. One hundred and seventy-five years have passed since the death of Swedenborg. His message has spread like the light, and, jointly with this new knowledge, a new liberty and a new society are struggling to find expression in the life of humanity."-MAX B. GOMEZ OLIVER, Professor, Normal High School.

     Korea.-Rev. Kang Heung Soo, Presbyterian pastor in Seoul, Korea, a student of our teachings, is in touch again with the Swedenborg Foundation, New York. He now writes of having published several books on the Christian religion, in one of which he introduces Swedenborg's life and work.

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He has also been in touch with Rev. Yonezo Doi, New Church missionary in Tokyo."

     Japan.-And from Mr. Doi the Mission Board has just received an interesting is port of the renewal of activities in the Japanese capital. In addition to meetings at his home with about 30 in attendance, including a small Sunday school, services are being held at two other places, together with a meeting for the workers in a factory."

     We shall look forward to the reception of news from other parts of the world affected by the war,-Burma, Java, India, China, etc.

     DISTRICT ASSEMBLIES.

     All members and friends of the General Church are cordially invited to attend the District Assemblies which are to be held as follows:
     Toronto, Ont., Canada, Saturday, October 11, to Monday, October 13.
Glenview, Illinois, Friday, October 17, to Sunday, October 19.
          GEORGE DE CHARMS
               Bishop.

     CHARTER DAY.

     All ex-students of the Academy of the New Church, and their wives or husbands, are cordially invited to attend the Charter Day Exercises, to be held at Bryn Athyn, Pa., on Friday and Saturday, October 24 and 25, 1947, The Program:

Friday, 11 a.m.-Cathedral Service, with an Address by the Rev. Ormond Odhner.
Friday Afternoon.-Football Game.
Friday Evening.-Dance.
Saturday, 7 p.m.-A Banquet in the Assembly Hall, Toastmaster, Mr. Philip O. Cooper.

     Arrangements will be made for the entertainment of guests, if they will write to Mrs. V. W. Rennels, Bryn Athyn, Pa.
PARENT TEACHER JOURNAL 1947

PARENT TEACHER JOURNAL 1947

     PARENT TEACHER JOURNAL.
     Published by General Church Religion Lessons.

     Provides material for the use of parents, teachers, and
     children in the field of religious education.

     EDITOR: Rev. F. E. Gyllenhaal, Bryn Athyn, Pa.

     Issued Monthly, September to June, inclusive.

     Subscription: $1.50.

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CONJUNCTION WITH THE LORD 1947

CONJUNCTION WITH THE LORD Rev. HUGO LJ. ODHNER 1947

     Announcements

NEW CHURCH LIFE

VOL. LXVII
NOVEMBER, 1947
No. 11
     "Abide in me, and I in you." (John 15: 4.)

     Within in every religion there is present a Common end in view, which is to seek conjunction with God. But as to the manner of this conjunct ion, and the mode by which it may be achieved, religions differ widely. For religion, like other things, can be diverted from its purpose, and its initial truths can be falsified. It is a matter of common observation that the religions of various races and groups have become accommodated and changed in adaptation to different states and temperaments, and perverted to attune to human failings or to cater to men s ambitions and weaknesses.
     The idea of God, conveyed by the teachings of the various religions and churches, differs radically. And inwardly this idea differs in every person: for, in the last analysis, one's idea of God contains and symbolizes, not a the logical teaching, but an inmost ideal of life, its purpose, and its laws. Therefore the Heavenly Doctrine teaches that every man finds his eternal heaven-or his hell-according to his inmost idea of God.
     For indeed heaven is nothing else than a state of conjunction with God. How this conjunction can take place, and in what it consists, is what each religion or sect undertakes to teach and demonstrate; and it is in this, its teaching and leading, that it shows itself as a genuine church or a false church. All other things are incidental, non-essential to its primary function, and true only so far as they correspond to, and confirm, and carry out, that function.

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     This inner spirit and purpose of religion is clearly expressed in the Word, both in allegory and in open teaching. The Gospel of John speaks of the conjunction of man with the Divine when citing the Lord's words: "At that day ye shall know that I am in my Father, and ye in me, and I in you. . . . If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him." (John 14: 20, 23.) "Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." (John 15: 4.) And the Word in its literal sense closes on the same note, speaking of the future Church as the New Jerusalem, the bride of the Lamb, where the tabernacle of God would be with men, and He would dwell with them. "The Spirit and the bride say, Come. . . . Even so, come, Lord Jesus."
     Yet here we pause in awe before the seemingly impenetrable mystery of life; and, with Solomon the temple builder, we ask: "But will God indeed dwell on the earth? behold, the heaven of heavens cannot contain Him!" How can the infinite God be conjoined with man, and dwell with him, and draw him into Himself, without destroying man's individual spirit? And how can sinful man, in his impurity, ever approach God? How can man's natural life-the life of physical necessities and worldly preoccupations which have captured man's imagination and bound his reason for temporal tasks-be reconciled and remoulded to this sublime and inner purpose of conjunction with the Source of life?
     It is to answer this complex yet all-pervading question that the Lord came again by a Divine revelation which opened the Spirit of the Word, the Spirit of Truth which leadeth unto all truth; the Spirit of Truth which the world cannot receive because it seeth it not, neither knoweth it.
     The Spirit of the Word, now revealed in the Writings of the New Church, shows that the very Cause of creation lies in the Divine love, the essence of which is to love others outside of Itself, and to desire to be one with them. (T. C. R. 43, 44.) It is this love which creates and continually maintains its creation, ever looking to a heaven from the human race as the end within all His laws and His government.

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     And we are told that the Lord-who is Love and Wisdom in their very infinite essence and origin-conjoins Himself with man perpetually, and is perpetually present in everything of man's life. He conjoins Himself with the babe in the womb from first conception. (Div. Wis. iii. 1, 2.) He then prepares, and by birth endows every man with will and understanding, or with the two faculties of freedom and rationality, by which man is and can he conjoined with God.
     Every man born "is in conjunction with the Divine" as to his "spiritual" by "an inmost or supreme degree of life, into which the Divine of the Lord proximately inflows." By this dwelling-place of the Lord with man, every man, unlike the animals, is immortal as to his spirit. For "that which can thus be conjoined with the Divine can never die." (L. J. 25.)
     By this inmost receptacle of life with which every man is endowed, "the Divine conjoins man to Itself." (H. H. 435.) This is true of all who are born men, for this inmost is above and beyond the reach of human consciousness, transcending even the thought of the angels. It is true also of evil spirits and devils, for the human internal is above all perversion, beyond evil. It is the source of every man's humanity, giving him perpetually the faculty of thinking and willing, and thus of believing in the Lord, of being moved by love to the Lord and thus beholding Him, and of receiving intelligence, wisdom, and reason.
     The Divine conjoins man to Itself by this inmost, which is sometimes called man's "soul." But the Lord cannot impart the benefits of this conjunction to man unless man, as of his own consent and freedom, will receive in his conscious mind the things which pertain to his peace and his happiness. Therefore "it is the unceasing effort of the Lord's Divine Providence to conjoin man with Himself," even as He conjoins Himself with man. And this conjunction of man with the Lord is what is called reformation and regeneration. (D. P. 123.) This conjunction of man's mind, or of his will and understanding, with the Lord is also effected by the Lord, who, before man is conjoined to Him, draws him to Himself by truths. But it requires a reciprocal effort on the part of man-a reception on man's part of the truth and the good which the Lord seeks to impart, a submission to the Lord's way and leading, a consent to the conjunction with the Lord.

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     And it is as to the nature of this reciprocation on the part of man, and as to the resulting state of conjunction with God, that religions and the devout of all ages have differed widely. Man's proprium or self-love is such that it seeks to evade the real implications of a conjunction with God. For the proprium of man would cling to its natural cupidities. Yet the loves and dispositions of men are so different that the covenant which they are willing to draw up with God, as a condition of their salvation, varies from one extreme to another.
     All who are in simple good perceive that obedience to the Lord's commandments is the condition for conjunction with Him. But the doctrines of the churches have not been constructed by the simple good. They have been drawn up by the learned, and have often subtly catered to the love of dominion and the love of self, so as to annul the force of the Lord's own teachings or distort His meaning, and leave men free from the onerous duty of shunning evils as sins against God. And again, they have deferred to the affections of man's natural mind, and to the delusive appearances of the senses, and have pandered to man's self-esteem or feelings of merit in diverse ways.
     Thus some seek conjunction with God by mere faith in His immediate mercy, or in His omnipotence, denying that man has any reciprocal function. Some, on the contrary, believe that doing good works actually causes man to merit or deserve salvation, and that these good works will discount man's evil loves. Some place piety, prayers and fasting, and obedience to ritual acts, such as sacraments or even sacrifices, as the sole requirement for conjunction with God. Others, again, despise all doctrines, and believe that a civil uprightness is enough for conjunction with the Spirit of life.
     But there are some who, more than others, brood upon the promised state of conjunction with God, and who labor-by pious disciplines or esoteric meditations-to feel the presence of God within them or around them, to become sensible of an immersion of their souls into the infinite Source of life.

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They imagine then that they have forsaken their "proprium" and their self-life, and have been lifted into a beatific union with God, feeling, in their emotional ecstasy, that their real soul or reborn self is a part of the Divine Mind, and their life a spark of the Divine fire, so that they are above the demands of reason or duty or command or the ordinary concepts of right and wrong, and beyond the tutelage of the written Word of God.
     We are warned against the dangers of such mystical delusions inspired, as they are, by enthusiastic spirits, and especially so far as they verge upon the profane persuasion of those men who lived at the end of the Most Ancient Church; and who believed that God had infused Himself into men, making them Divine. (D. L. W. 130e; A. C. 562; T. C. R. 461.) And conjunction with the Lord is not a sentimental stage in which man's reason is overwhelmed by ecstatic emotions; nor is it a sensation of immediate influx. It is not a state in which one loses the sense of individuality, reason, and personal responsibility. "The more closely a man is conjoined with the Lord, the more distinctly does he seem to himself to be as it were (sicut) his own," although he recognizes more clearly than before that he is the Lord's. (D. P. 42.) For the Lord does not inflow immediately into what belongs to his perception and thought from wisdom, but into his affections of good. (D. P. 44.)

     "Abide in me, and I in you." The Lord came on earth to reveal the means of man's conjunction with the Lord, which is a conjunction of love. He revealed Himself as the Divine love in Human form,-as the object of man's reciprocal love. But it is not merely as a Person that the Lord is to be loved. For a love of the Person is possible from mere natural sentiment, savoring of the flesh; and from this any person may be loved, even by the evil. The love of the Divine Person of the Lord is indeed proper to the young, and may then be associated with holiness and innocence and obedience. But the Lord revealed His Divinely Human Essence in His teachings and commandments. And it is from this Essence that we may love His Person.
     There is no conjunction with an invisible God whose qualities cannot be centered and displayed. Nor can these qualities be known and loved except as revealed to our minds eye in the Word and its Doctrine. Hence the Lord said: "If ye abide in me, and my words abide in you, ye shall ask what ye will. . . .

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Henceforth I call you not servants; for the servant knoweth not what his lord doeth; but I have called you friends; for all things that I have heard of my Father I have made known unto you."
     The Word and the Heavenly Doctrine are the medium of the Lord's conjunction with man. There is no conjunction except from love. "If ye keep my commandments, ye shall abide in my love." "If ye love me, keep my commandments." The Lord's conjunction with man is by His Divine Truth. For there must be something from the Lord which can be received by man as if it were man's, because adjoined to man as his. Even with gentiles, something of Divine Truth-something which is beyond and above themselves-is present as a basis of their conjunction with God. So far as there are such truths in any religion, the Lord can build them into something of conscience, and animate and vivify them with innocence and charity, if man permit, and thus conjoin Himself "with man in his impurity." (A. C. 2053.)
     For it is through conscience that the conjunction of man with the Lord can take place. Man's conscience is better, and thus nearer to the angelic, in proportion as its truths approach to the genuine truths of faith. (A. C. 2053.) And the conjunction with the Lord then occurs in proportion as man, as of himself, removes the evils of his life's love, to make possible the Lord's influx into his mind. (D. P. 33.)
     There is nothing of man, as he is in himself, or as to his native love, which can conjoin itself to the Lord. The affection which reaches up to the Lord can be created only by the Lord's Truth. It is this which is aroused by the Divinely given faculties of rationality and liberty. And the reciprocal conjunction of man with the Lord must, for its fruition, await the normal growth of man's rational and free reception of the Divine Truth. For the Lord, by giving man reason, grants him free choice, so that he can will and think from the Lord, that is, from the Word, or think and will from hell, against the Lord and the Word. (T. C. R. 371.)
     In truth alone there is-as in all order-the presence of the Lord. Yet the Lord cannot be conjoined with man's mind until man's will is conjoined with the truths of his understanding.

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And the will is opened to the influx of good from the Lord when it is enlightened by truths,-by truths successively more interior. It is in good that the Lord comes to conjoin man to Himself, to attune man's will to the order and law and purpose of creation, and thus cause man to abide in Him as He in man.

     "Abide in me, and I in you." There is here no confusion between God and man, no merging of human and Divine attributes. Man enters into no union with the Divine. What is Divine cannot be appropriated to him as his, but can only be adjoined. Yet this ad- junction of the Divine, present and touching him and all that is in him, both from within and from without, is called a "conjunction." because it is closer than the consociation among angels and men, nearer than that of wife or friend, yea, more intimate than one s own thoughts. It is a reciprocal conjunction; not alternate, as the action and reaction of the heart and the lungs, but mutual, by a free cooperation, as that of the soul and the hotly. (T. C. R. 371.)
     For by regeneration, man's spirit is brought, in free cooperation, into the organic stream of the Divine of the Lord which, in its proceeding, is continually forming the heavens into a kingdom of uses,-into a Gorand Man, a Body in which the Lord is the Soul and Life, the order and the law. There the spirit abides in the Lord, receiving the Lord's outgoing love with tenderness and awe, and transmitting it with gratitude and judgment in the manifold forms of rational use, as a love of what is good and true, from the Lord, in others.
     The conjunction of man with the Lord is not sensed as any momentary ecstasies that are useless to all but self. But it is sensed as a profound blessedness, a trust and a reliance, a peace and innocence, which move the soul with wisdom to do the Lord's will and open the eyes to behold Him in the miracles of spiritual life. And this was the promise of the Lord: "He that abideth in me, and I in him, the same bringeth forth much fruit." Amen.

LESSONS:     Isaiah 55: 1-7. John 15: 1-19. D. L. W. 116 or A. R. 222.
MUSIC:     Revised Liturgy, pages 457, 467, 510.
PRAYERS:     Liturgy, nos. 67, 69.

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CANADIAN NORTHWEST 1947

CANADIAN NORTHWEST Rev. KARL R. ALDEN 1947

     A Pastoral Visit.

     June 19 to August 18, 1947.

     The Nineteenth of June, dear to the heart of every New Churchman, was the day of my departure, thus getting me to my one-time pastorate in Toronto in time for the society celebration of New Church Day on the 20th. They had honored me with the title of "guest speaker," and I depicted for them the strength of the General Church as manifested in the care she shows for her children, both those who attend the schools and those more than five hundred isolated children who are under the constant care of the Theta Alpha inspired new Religious Lessons organization.
     The following three days and a half found me relaxing on the S.S. "Noronic," plowing the waters of the Great Lakes, bound for Duluth. Although I had gone through the customs and immigration requirements and entered Canada at Niagara Falls, I now found myself back in the United States and obliged to go through it all again before I could leave the boat.
     Duluth, Minnesota, is a beautiful city, but devoid of New Church people, so far as my records showed. Having ten hours to wait for the train to Canada. I spent the morning writing letters on the typewriter kindly furnished by the Underwood Company. In the afternoon I set out to find a pianist who would enjoy playing with the violin as much as I would enjoy playing with the piano After several unsuccessful attempts. I finally discovered a young lady at a broadcasting station who, although she was a professional, was willing to play "for fun," and with the Steinway grand at the studio we had a pleasant musical session. As we parted, I ventured the remark. "You're not from Duluth, are you?" "No, sir," she replied, "I'm from Macon, Georgia." "Do you know the Pendletons?" "Why yes. I know Robert Pendleton."
     The train arrived at Emo, Ontario, at 2.30 a.m., and the next morning I set out to find my host, Mr. Hatle, who had married Lillian Rempel, a former Sunday School teacher at Secretan, Saskatchewan. I found him feeding logs to a hungry buzz saw, but he agreed to meet me at the hotel at noon and take me to his home-a farm on Rainy River across from Minnesota. There I met his wife and infant daughter who was sick with the measles. In the afternoon we had a service, and in the evening I showed the pictures.
     It seemed to me that Lillian sat up all night with her baby, rocking it ceaselessly. I thought I heard the squeak of the chair as she rocked back and forth. But in the morning she explained that I must have heard the radio aerial slapping against the house!

489

     Floyd, my host, had taken the day off, and we had a full service at 1100 am., including the administration of the Holy Supper. The sphere of such services is tender and inspiring, ever reminiscent of the Lord's words, "Where two or three are gathered together in my name, there am I in the midst of them."
     At five o'clock Floyd put me on the but for the 100-mile ride to Kenora, Manitoba, where Ruth (Rempel) Atkins, her husband "Tommy," and her sister Alice met me. We called on Colonel Nelson Schnarr, but it was not convenient to hold the service at his home, and we planned to have it at Ruth's. We spent the balance of the evening looking at my pictures.
     As the girls worked in a hotel, we planned to have our service the following afternoon. Ruth lives in a two-roomed cabin, the kitchen of which we transformed into a chancel, using the bedroom for a vestry. Only the two girls were present at the service; yet there must have been many unseen guests, for the sphere was strong.
     That evening, at Winnipeg, I was welcomed by Henry Funk, who had just returned from a year of college at the Academy in Bryn Athyn. I was the guest of his father and mother, Mr. and Mrs. J. J. Funk, whose friendship dated back to my first Canadian visit in 1940.
     There were 15 persons present at the service held in their house, where the subject of the sermon was the "Life After Death." The second Winnipeg service was held at the home of Mr. and Mrs. Walter Stewart, and included the baptism of their infant son, Roy Paul. It may be recalled that Wally and Elsie came to Bryn Athyn to have their marriage consecrated in the Cathedral.
     After the service I went down to Winkler, sixty miles south, to see Mr. and Mrs. Julius Hiehert, formerly of Boggy Creek. It would be hard to describe their surprise and pleasure as I walked in on them at nine o'clock in the evening. Of course, they had to make me a lunch, and it was with great satisfaction that Gorandma Hiebert pushed in the plug of the electric stove instead of building a wood fire as of yore.
     The next morning we had service together, singing the old German hymns as we had done at Bow Creek. Winkler is a Mennonite town, and Julius met one of his old friends who said: "Julius, you ought to come and hear our preacher tonight, but leave that man Swedenborg at home." "All right," replied Julius, "but you leave the Brethren at home!" The "Brethren" are one of the main sects of the Mennonites.
     Back to Winnipeg in time for a final meeting there, which took the form of a lantern lecture. This year I had a fine series of pictures showing the living personnel of the Academy Schools, from the kindergarten, grade by grade, to the Theological School, and then the Faculty and Board.
     An interesting personality whom I met in Winnipeg was nineteen-year-old George Wiebe, school teacher at Boggy Creek. He had been intensely interested in the Theta Alpha Sunday School Lessons which some of his New Church pupils had shown him. He had read two volumes of the Writings, and was anxious to meet and talk with me. We spent the afternoon together, and after the evening meeting he accompanied me to the train.

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ISAAC FUNK FAMILY. 1947

[Photograph.]

Roblin, Manitoba.

Mrs. Funk and the Children.

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     My train was two hours late at Shevlin, Manitoba, next day. Katy (Funk) Burelle met me at the station, but told me to stay on the train, as floods had made it impossible to get their car out.
     At Roblin, the next station, I was met by the entire Isaac Funk family. Piling my baggage on a little express wagon, we went straight to their house, and after a cup of coffee we a had a children's service, close attention being paid to the story of David and Goliath.
     Ten o'clock found me seated beside Ed Friesen in his father's brand new car. Soon we had sped over the twenty-five miles to San Clara, where the Dave Clausens live. Richard, with his wife and five children had just returned from Flin Flon, having decided that farming after all was better than mining. After dinner the dining room was converted into a chapel, eleven persons engaging in a service of praise and worship.
     On our way to Boggy Creek we stopped in to see Gladys Friesen, now Mrs. Jack Middleton, who is the happy mother of twin boys, three months old. They made a cute picture, each in his little, old-fashioned cradle. The spirit of migration has left only four families in the little New Church colony at Boggy Creek, the rich mining country to the northward being responsible for Boggy Creek's loss and Flin Flon's gain. The ride from the church after the service was indeed a thrill. A glorious full moon shot rays of silver everywhere. Our cozy company, riding along in a 1910 model T Ford, was comprised of mother and father Frank Sawatzky, their four children, my bag, my fiddle, and me. No one complained. Recent floods had filled the low places with water, but Frank rode his Ford as a cowboy rides his steed. He knew the roads so well that he would plunge into what seemed like pitch darkness, only to come bouncing over the difficult spots triumphant. In the end our tension gave way to laughter as we heaped our praises on Frank. A new arrival at Boggy Creek was Chester Franklin, three-month-old son of Jake Funk.
     During this part of my trip the days were filled with three services each. After Sunday School at Boggy Creek, I drove 35 miles to Roblin for Sunday School with the Isaac Funk children at 4.30 p.m. They are a very earnest family, and make full use of the Lessons sent to them. I asked Henry, age 9, all the questions on a year's work, and his score was 100 per cent. In the evening I preached to 29 persons. Edna Funk said: "I had a lot of questions as you were preaching, but later on you always answered them."
     Meanwhile, word came that Sam Lenderbeck, age 65, had died at Winnipeg, and I was invited to conduct the funeral at Silverwood, about 12 miles from Boggy Creek. We were fortunate in having an English farmer for our organist; he was thoroughly conversant with the customs of the region, and together we carefully planned the service. For the Lessons I read Psalm 23, John 14, and the passages from the Writings in our funeral service. These were interspersed with hymns. Well over 100 persons were present, and they paid rapt attention as the New Church doctrine of the Gorand Man was unfolded. At the end of the sermon no one moved; there was utter silence until the final hymn was announced.
     Ed Friesen drove me to the train at Benito, whence I departed for Swan River and thence to Flin Flon.

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This train had six express ears and two old wooden coaches. Seated in one of these coaches I decided to play my violin. No one seemed to pay any attention, but as we neared Swan River a young man came to me and said: "You know, Mister, I love music. My whole family does. Pa, he plays the fiddle, and Ma chords, and she can play the fiddle, too." So, having two hours to wait for my train, I went to his home. In came the father, a man of 65, and we were soon playing and singing. Half a dozen men drifted in. one a fine banjo player, and those who could not play burst forth in song. The time passed all too rapidly. We had never met before, but we parted like old friends, and they extracted a promise from me to return next year.
     Tragedy had fallen upon the little Flin Flon group in the recent death of ten-year-old Johnny Hiebert, son of Mr. and Mrs. Julius Hiebert, and this focused the attention of my doctrinal classes and sermons on the life after death. The little group was earnest in its attendance and interest, but the time was all too short. The Earl Lesters had moved out of the city to a charming house by a lake where we had a pleasant Sunday afternoon picnic. On the way to the train that evening I was walking along with the hand of little Barbara Hiebert in mine. Said Barbara very seriously: "You know, Mr. Alden. I've been baptized, but I haven't been inoculated yet."
     Returning south from Flin Flon, I stopped off at The Pas to meet a new family, the Ed Wiens, who had asked me to baptize their young daughter. The train arrived at 12.30 a.m. Ed was at the station, and before long we were joined by Harry Friesen, son of Dave Friesen of Roblin. After a lunch at the Chinese restaurant we went home. Ed's wife, Elsie, and the children were in bed, and apparently asleep, but Ed insisted that we have a tune or two with the violin and guitar. Soon Elsie appeared, and Ed said: "If you'll stop playing, my wife is full of questions." She surely was. She has accepted the Writings as the Word, and has come to believe fully in them. We kept up our talk on the doctrines until past four in the morning. On the following day I held service for the Wiens at which the sacraments of Baptism and the Holy Supper were administered. The twenty-four hour stop was far too short. There was an earnestness of purpose, coupled with a desire for instruction, which was most gratifying.
     I was able to take a sleeper from The Pas to Prince Albert, and from thence to go by train to Rosthern, Saskatchewan, where I was met by Mr. Jacob Epp and taken to his hospitable farm. The Western Canada Association had just held its meetings, which ended the day before, and Jake did not think it advisable to hold an evening meeting. I contented myself with a Holy Supper service in the home of Mrs. Ed Markwart (Annie Beck), at which Wilfred Klippenstein, who had come over to meet me, was also present, together with Annie's three children. Although the numbers were small, the sphere was delightful.
     As my trip had been quite strenuous, I decided to go on a two days' fishing trip with the Klippensteins. We loaded a rowboat and the camping equipment onto a truck, and were off on the 65-mile drive to Lake Snell.

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Arriving in mid-afternoon, we caught twenty-five big jackfish before supper. We slept in the back of the truck, but at 2.30 am, we were awakened by a downpour, and the tarpaulin over us only sifted the rain. By morning we were very wet, but had a roaring fire and fourteen more fish. We got home in time for Sunday School that afternoon, feeling that we had had a real bit of recreation.
     The services at the Klippensteins are always enjoyable, although this year we missed Mrs. Agatha Nickel and her son Jack, who were spending the summer with her mother in California. At the end of my visit, Wilfred and Linda drove me in their truck to Saskatoon, where we had dinner and saw a movie together. Our parting was that of warm friends who had indeed had a most enjoyable reunion.
     On the morning of July 15th I saw a beautiful sunrise over the vast expanse of wheatfields. My journey now lay southward where an abundance of rain had kept everything green, with the promise of bumper crops. The run from Saskatoon to Regina takes six hours, which made it psychologically perfect for playing the violin. The train left at 1.00 p.m., and for a time I read and studied, and then played a piece or two. The innovation was received with cordiality, and soon a group around me was choosing selections from my collections. For the benefit of the many little children on the train I played Old McDonald Had a Farm" and similar songs which entranced them Then the news agent asked me if I could play the Jewish melody, "Kol Nidre." I obliged, and followed it up by reciting several verses of Genesis in Hebrew, to the astonishment of my listeners. On the train I became acquainted with a lady who was an accomplished pianists, with the result that I spent a delightful musical evening in Regina with her and her husband who played the banjo, and with a young son who played the drum.
     From Regina I went to Broadview and the home of Bruce Middleton, where I was received with genial hospitality. That evening we had a splendid service at the farm of Ed Loeppky. There were fifteen present, and the sphere was one of earnest enjoyment. The sermon on "The Life After Death" was received with deep interest, many questions being asked.
     The next morning while I was shaving, the Middletons called out: "Here come the missionaries; let Mr. Alden handle them!" To the door I went, and welcomed them in the name of a Swedenborgian minister. They didn't mind that I was half shaven and I asked them what church they represented. "Christ's Church of Latter Day Saints," they replied. "Mormons," I interrupted. "Yes, commonly called Mormons," they said. "We have one thing in common," I said, "and that is our belief that another authority apart from the Bible is of equal authority and holiness with the Bible. You accord that distinction to the Book of Mormon, I to the Writings of Swedenborg"
     "Agreed!" By this time I was clean shaven, and we arranged three chairs in a triangle, so that I had a Mormon on each side of me. Then I listened while they told me the story of their religion, In turn they listened while I gave them a comprehensive outline of the New Church. For two hours and a half we discussed religion, and in the end they asked if they were invited to my meeting that evening. As they were departing, one of them said: "You know, you're not like the ordinary minister.

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All they have done is to pull us apart, but you have discussed the truth with us. We feel richer for the interview." These two young missionaries came to our meeting, and remained for the social time afterward.
     The service at the farm of Ross Larter was inspiring. In the afternoon we had Sunday School for the children, with pictures. At 9.30 p.m. we held the adult service, with a sermon on "The New Jerusalem" in which I outlined six prominent doctrines of the New Church: The Trinity, The Second Coming, Marriage, Life After Death, the Internal Sense of the Word, and the Life That Leads To Heaven. The final Broadview service was held at the home of Bruce Middleton, the sermon being on "The Divine Providence." The Holy Supper was administered to nine adults. After the service, refreshments and conversation lasted until 1.15 a.m.
     As I did not wake up in time for the train, I was obliged to travel the 300 miles to Secretan by bus. There Jake Loeppky met me, and the Sunday School was waiting for me. The five little boys were somewhat restless, and showed the effect of their not having had regular Sunday School. First of all, they wished me happy birthday, and then `we had a children's service on the story of David and Goliath.
     At the Henry Rempels' I found a birthday letter from home. The whole crowd was invited to supper at the Rempels', and I was deeply touched when it took the form of a birthday party for me. Afterwards we had a well attended service, the subject being the Spiritual World. The following day I was invited to Peter Rempel's to dinner, and at 3.00 p.m. we had a Sunday School service which all the adults attended, the subject again being the Spiritual World.
     At 4.30 all the adults set forth for Coderre, 18 miles south, where Ike and Harriet Loeppky live. After supper we had our service, and I preached on the New Jerusalem descending as a bride adorned for her husband, showing that the city means a doctrine as beautiful as a bride on earth. "If we really see the doctrine, it will he beautiful to us" After the service we had a jolly social time, filled with many songs and enriched by refreshments.
     Next morning, at Secretan, we had our final service. The altar was beautified by many flowers, the gleaming sliver communion vessels, the gold and red of the Word-all set off by the blue velvet altar cloth, making our appointments elegant and dignified. The service went smoothly, and all partook of the Holy Supper.
     We then went by automobile to Herbert, 50 miles west. I had asked Ruth-ann Zacharias, the Sunday School teacher at Herbert, to have her children there at two o'clock. Last winter, in spite of bad weather, she had met the children every Sunday but one, and it was a keen pleasure to hear them recite the passages from the Word which they had memorized. I conducted a children's service and addressed them on "The Birth of the Lord." This was followed by an adult service attended by 22 persons, the sermon being on "The Three Marys." After refreshments and a happy social time, the whole congregation saw me off at the train for Regina.

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     The following day I left Regina for Saskatoon, arriving at 4 p.m. Among the strangers at the station was a young woman who smiled at me and said:
"You don't remember me Mr. Alden?" At last it came to me-Wilfred Klippenstein's niece, Mrs. Penner! With her two children we motored to her uncle's farm. This afforded the opportunity for another service with the Klippensteins. Mrs. Penney, who lost her husband in the war, has again married and is now Mrs. Elden Fairburn.
     Two days later, at 1.00 a.m., I arrived at Benton, Alberta, and was met by William Evens. His wife had prepared a lunch, and it was three o'clock when we turned in. The next day, at his home, we had a very fine service. The Nelson Evens came over at 4.00 p.m., together with Charles Smith, who had married the daughter of Henry Scott, brother of the Kitchener Scotts. In the sermon on "The Life After Death" I tried to show the uses performed by those who have gone to the other world. The service was followed by a dinner for the entire congregation-a dinner characterized by light-heartedness and pleasant conversation. In the evening we had pictures.
     The following day we ban the Holy Supper service at the home of the Nelson Evens. His flower gardens are justly famous, and the altar was adorned by a wealth of bloom. After another family dinner we had two hours of pictures until it was time to take me over to Oyen where, at 1.30 a.m., I caught the train for Calgary. There I missed the train for Lethbridge by ten minutes, but a taxi driver, by some fast driving, overtook it two stations ahead, and at a cost of $8.80!
     Having six hours to wait in Lethhridge, once more I was hunting f or a piano player. By the kind assistance of the office of the Herald, I was directed to the Rev. Earl Justice, assistant to the choirmaster of the Anglican Church. As I met him in front of the V. M. C .A., he called out: "Hello, Father Alden!" "I one the father of nine children," I replied, "but not the kind of father you mean." "In Canada," he rejoined, "more and more the older clergy like to be called 'Father.'" We had supper together, listened to many of his Wagner records, then played violin and piano for two hours. Finally, he escorted me to the train, discussing the problems of theology as we went. He was slightly acquainted with Swedenborg, but I shall see that he has some of the books, as he seemed very open-minded. There must have been a reason, in Providence, for this delay in Lethhridge!
     I arrived at Creston, British Columbia, in the heart of the Canadian Rockies, at 8.00 am, the following day. Bert Toews (pronounced Taves) met me at the station. At home we were met by Ronald, age 9, and his mother and sister; the men, unfortunately, had been called out to fight forest fires. During the morning the two boys and I fished in Arrow Creek. We had a two and a half hour Sunday School session in the afternoon, and the evening service lasted until 10.30. The congregation, though small, was thoroughly attentive.
     The next morning, after a wild ride over mountain roads with many hairpin turns, I caught the train for Castlegar, where I was met by Mr. Peter Letkemann, whom I had not known before. As he was building a new house at Robson, I was only able to spend the day with them.

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His wife was smiling and cordial, and the three daughters, age 5, 3, and 3 months, were lovely, blue-eyed, and well behaved. After dinner an altar was prepared and the service included the baptism of Mrs. Letkemann and the three children, a sermon, and the Holy Supper, the little band of us singing hymns to the accompaniment of my violin.
     No sooner had the service ended than the taxi drew up to take me to Syringa Creek, from which I was to go by motorboat to Renata, as the steamer "Minto" was not sailing until the next day. When the motorboat came, who should be on the deck but violin-playing Jake Friesen,-a surprise to us both l This brought me to Renata a day earlier than I had planned. The warm-hearted people received me cordially, and I was glad to have the extra day to work with the splendid Sunday School of 14 pupils. Every day, at 4.00 p.m., we had Sunday School for an hour and a half, and in the evening an adult service. One public address was given at the schoolhouse on the subject of "The Life After Death," the attendance being 35 persons.
     Mrs. Abe Harms has taken on the work of the Sunday School. She said to me: "I was going to wait till I got my new house before starting the Sunday School, but the children will not wait. I started with what I have. My cabin has elastic walls, and we have had as many as 32 people at one Sunday' School meeting here." She receives the Theta Alpha material and the inspiration and encouragement of those who are behind that work.
     One of the most captivating phases of my trip are the children. Along the dusty road to the post office I trudged with a warm little hand in each of mine. One was the hand of Ann Funk, age 6, the other that of Richard, age 5. They talked of their childish interests as we went. "Their angels do always behold the face of the Heavenly Father."
     We held all but the first session of the Sunday School in the one-room cabin of Mrs. Abe Harms. She had scrubbed the floor until it shone with cleanliness she had provided a new oilcloth screen for the lantern, a table with flowers upon it for the altar, chairs and benches in rows for the children. Everything was ready. First songs; then a regular children's service, with a talk on "Elijah" then Old Testament pictures on lantern slides. It lasted an hour and a half, but the children loved it.
     One of the evening meetings was held at the home of Henry Friesen, and after it we had quite a musicale, with Jake Friesen playing the piano. Henry and I the violin, and Henry's wife the guitar. How quickly music draws people together!
     A new feature of my Sunday School work has been the teaching of the words and music of the Greek sanctus "Hagios." The children behaved like angels, making the work of teaching them easy. Ah, their faces, their sparkling eyes, their laughter and joy!
     Two of our evening services were held at the home of Henry Funk. The final service was at the home of Mrs. P. W. Harms, widow of the late lay preacher. I wore my robe, Jake Friesen played the music, and the whole service was one of dignity and beauty, bringing a sphere of real uplift.
     The final Sunday School session seemed almost perfect. Thirteen children, from 5 to 15 years of age, attended.

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Mrs. Abe Harms gathered them at her home, while I went to Gorandma Harms' nearby home to get everything ready and put on my robe. On either side of the room were palms, and there were roses on the altar. A very impressive prie-dieu was an added feature of the arrangements. The children filed in and remained standing while I entered, knelt before the Word, and then opened it. My white robe made a breathless impression upon the children; one could feel their inner excitement. A sentence from the Word and a prayer followed, then the song, "There's a Beautiful Land." The address was on the Call of Samuel, and centered upon the fact that the Lord had passed over Eli and revealed Himself to a child, thus pointing to the importance of their Sunday School work, the lesson being that the children are the hope of the future New Church. The children gave rapt attention. The service closed with the singing of "Hagios," the benediction, and the closing of the Word.
     After the service the children sat quietly until I had taken off my robe. Then we all went back to Mrs. Abe Harms' home, where I conducted a written examination on the Old Testament lessons which I had taught them. The results were gratifying. The examination was followed by a picnic lunch. I wish I could describe the scene. Abe's farm is about a quarter of a mile up the mountain, and the view is superb. The picnic table, set in the shade of the trees, was groaning with sandwiches, cake, cookies, orangeade, and coffee. The children, their faces shining with pleasure, sat in a semicircle facing the four adults. This was their first Sunday School picnic! I entertained them with all the stunts I knew, and led them in well-known funny songs. We kept up the festivities until Henry Funk came to take me to the boat, which left at 330. The children bade me an affectionate farewell, urging me to return next year. The memory of that little group at the wharf, with upturned faces and waving a last good-bye, lingers sweetly with me still.
     Two days later I arrived in Kamloops, B. C., about midnight, and early next day went to the home of Mr. A. G. McDonald, who welcomed me as only a lover of the Writings can welcome a fellow New Churchman. He is now 89 years of age, and a bachelor. When he made a contribution to the church that seemed out of all proportion to his means. I said: "You ought not to give so much." The answer of this pioneer was: "The New Church is the only thing worth giving to. The world is going to be saved by the New Church!" During the morning he gave me the story of how he came into the New Church. Here it is:

     How A. G. McDonald came into the New Church.

     I was born in Ontario of parents who had been Americans, but who were Tories in the Revolutionary War, and therefore moved to Canada where they could be loyal to their King. I well remember my great-great-grandmother. She was tall and slim, and wore a little white cap. I was born in 1858.
     My parents were Catholics, but not good Catholics. They never mentioned any pope. As a young man I became utterly disgusted with the orthodox Christian churches. Deep within me burned the conviction that there was such a thing as the truth, and that it was knowable.

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But where, 0 where, would I find it?
     When I was a boy, my sister and brother died of diphtheria. I also caught it, but I had always kept my gun barrel clean, and when I felt my throat closing I made a ramrod out of my father's pant hanger, tied cotton to it, and swabbed my throat with the medicine the doctor had left. This saved my life.
     When I was 42, I was sleeping in a barn when my throat began to close up again. I tried to get to the house, but there was a big cottonwood log to climb over, and I was so weak I couldn't make it. I lay on the leg head down, knowing that I was going to die.
     "What do you believe?" I said to myself, "Nothing!" the honest answer came back. I did not die, but the confession that I believed nothing had a tremendous effect. At that time I began my work as a prospector, and I made up my mind to tell only the truth about my claims. A prospector's temptation is to exaggerate. This shunning of falsity did what the Writings say. It created in me a love of truth.
     Meanwhile I studied everything I could lay my hands on that dealt with geology, and became an expert in the field. Again and again my life was saved as by a miracle. Once I was prospecting at the top of a 3,000-foot peak. I did not want to go all the way around to get down, and sought for a short cut. I found it in a ledge 18 inches wide leading down the face of a 3,000-foot cliff. Suddenly it gave way. I thought I was going to plunge to my death, but a ledge ten feet down had caught the dust of ages, and into it I sank without so much as a scratch. From there a trail opened as by a miracle, leading to the very point where I wanted to go.
     When I returned to camp, a sudden impulse to pray seized me. As I knelt I thought, "To whom shall I pray?" The answer came back: "Pray to the God who made the granite!"
     In 1915, when I was S7 years old, I was prospecting in the Shooshany Mountains. A friend had said we could use his cabin. In trying to sweep it out, my pal found a book which he handed to me. I put it into my pocket, and later, when we had built a camp under the stars, in the firelight I took out the book. The first sentence my eye fell on was, "Man must keep the Ten Commandments." The book was Heaven and Hell, by Swedenborg.
     That was the truth that I had so long hunted for. No side stepping; no salvation without keeping the commandments. Just the plain truth-they must be kept. I read Heaven and Hell many times, and later all of the Writings. They are the salvation of the world.
     A. G. MCDONALD.

     The afternoon was spent with Mr. McDonald, who was loud in his praise of the leaders of the General Church. Mr. George Owen had invited me to supper, and a pleasant social evening was spent with Mr. and Mrs. Owen and their family and guests.
     I left on the midnight train for Vancouver, which enabled me to get to the Manuel Becks' twelve hours earlier than I had contemplated.

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I took Wayne, the older boy, for a walk downtown with me, and later showed him lantern slides and taught him "Hagios" In the evening there was a service with the Beck family.
     The following day I went by boat to Nanaimo, 80 miles north of Victoria, and there I had the surprise of the trip. When I stepped ashore, who should be the first to greet me but Florene, my sister-in-law, Mrs. Sterling Smith, and her son, Walter Edward. They had come all the way from Washington State to attend the Victoria "Assembly"! On the dock also were Mr. and Mrs. Fred Frazee and Mr. and Mrs. William Harms and their daughter Linda. We drove to the William Harms farm, and after a feast which featured chicken and corn on the cob we prepared for the service. They have a piano, and Mrs. Frazee assisted me in selecting the hymns, while Tilda arranged the altar, ornamenting it with a brilliant bouquet of carnations and sweet peas. After the service we had pictures, followed by a happy social evening.
     The day following we drove back to Victoria, where again we had a service. As the time was so short, they all promised to come over to Vancouver for the meetings to be held there the following day.
     I arrived in Vancouver in time to have breakfast with the Manuel Becks. Wayne was my constant companion, and we had a long session together with the Old Testament slides, most of which he was able to identify before the afternoon was over.
     Before the time came for the meeting, Mr. and Mrs. Frazee and Mrs. Sterling Smith arrived from Victoria; also the Rev. and Mrs. John Zacharias, of Vancouver, and Mr. Zacharias' brother. The service, which closed with the administration of the Holy Supper, apparently was deeply appreciated by those in attendance. Mrs. Frazee and Mrs. Smith both remarked upon the new one-piece robe designed by Miss Margaret Bostock, and which I had with me this summer for the first time. It preserves the essential features of the two-piece robe, but is much better adapted for use when traveling.
     The next day I left by airplane for Fort St. John, which lies east of the Rocky Mountains, 600 miles north of Vancouver in the Peace River District. The entire flight was over the great peaks of the Pacific range, and it was a rough journey. At one point we went through a terrific lightning thunder and hail storm. The hail, pounding, on the sides of the metal plane, sounded like machine gun bullets. The hostess asked me to play my violin to divert the passengers. It was a strange sensation, when we hit an air pocket, to have the violin drop faster than the bow, and I would be stroking thin air. All but two of us were sick.
     No one met me at Fort St. John, nor at Dawson Creek, but eventually I found my way to Marshall Miller's house. He had moved, and I was not familiar with the new place. He said that he would have met me, but I had written that I would take a "private car." Of course, I meant his car! That evening, at the Miller home, I showed pictures and got acquainted with Mr. and Mrs. Dave Friesen, who were amazed at the pictures of the Cathedral and the Academy. I was particularly happy to meet this young couple, as I have tried for the past two years to do so.

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Dave is the son of Jake Friesen, of Roblin, Manitoba.
     The following day I arranged with Mike Ryan, the mailman, to drive me out to Ground Birch, forty miles from the end of the railway, to see Grady Moore and Mike Kerchuk, the Ukrainian whom I met on my brief visit last year, and who has accepted the Writings and intends to join the New Church. They were waiting with open hands and hearts to welcome me, and Grady introduced me to everyone in the post office as "Dr. Alden, president of an Eastern College l" I explained: "Not Doctor, but Reverend; not president, but principal; not College, but Boys' School."
     As Grady's horse was lost in the bush, we had to get a car to take us to his house. He told me that his father, who lives with him, was very ill. "He's a Presbyterian, and he doesn't like my dabbling in Swedenborg." After lunch I showed many of my pictures to Grady and Mike and two other bachelor friends of theirs. After two hours we went out and did some shooting with his beautiful .22 rifle.
     As Grady and I went to visit a neighbor, he told me some of the details of his life. He was born in Texas in 1903 and moved to New Mexico as a lad. As he was too young for the First World War, he later enlisted as a sharp shooter in Franco's army and fought the Russians for two years. He then went around the world, spending a whole year in Japan. He speaks German. Spanish, and Japanese, and can read Latin and Greek. He came in contact with the Writings through one of those little pictures of Swedenborg appearing in the advertisement of the Swedenborg Foundation in the SATURDAY EVENING POST. He sent for the books, and loved them at once. He has been a constant reader and a steadfast believer ever since.
     At my evening service there was a congregation of six, in addition to old Mr. Moore who was sick in bed. We had a two-hour meeting, ending with the beautiful film of the Lord's Life.
     Mike invited us to dinner at his house next day. Grady said it was about half a mile away, but the road through the bush seemed like three miles to me. As we arrived, Mike was finishing his own meal and preparing to visit neighbors in the hope of securing a car to take us to the Hawleys' at Progress, eight miles away.
     Dinner was on the table-venison, baked corn, boiled carrots, and potatoes. Grady and I ate together, and after the meal I prepared an altar. Because of his father's illness, Grady could not go to the service at Progress, and so we were to have the baptism and the Holy Supper at Mike's. While I was putting on my robe, Grady had read over the service, and now he stood before the open Word, and I looked up into his face as I read the service. An ecstatic light burned in his eyes, and his answers to the questions were given with an absorbing completeness. The baptism was followed by a short sermon and the administration of the Holy Supper. I bade Grady Moore a fond farewell as Mike returned with a neighbor who drove him and me to the Hawley's at Progress.
     The Hawleys were warm in their welcome. At 4.30 we had a splendid service, at which the Erdman Hendricks and family and Mr. and Mrs. Frank Lenzie, of Spokane, were guests. It was the first New Church service the Lenzies had attended, and Mrs. Lenzie was warm in her appreciation.

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As a heavy downpour of rain made the roads impassable, I remained at the Hawleys' two days instead of one, holding another service the following day. A feature of this service was that Mr. Lenzie was an artist in playing the harmonica, which added greatly to the music of the service.
     The next day, in the cab of a five-ton truck, I took the forty-mile ride over to Erdman Hendricks' farm, arriving about 2.00 p.m. I got Ted Hawley to drive me over to Rollo to visit the little war bride of three years ago, Mrs. Rex Graham, who receives and reads NEW CHURCH LIFE. We found her, with her little daughter, in a home that was a great improvement on the one-room cabin of last summer.
     We returned to the Hendricks' at 530 to find the cows and horses in the registered oat field. I helped Erdman get them out, and then we sat down and had a fine talk together. The log on which we sat was at the edge of the barnyard. Behind me I could hear the noisy breathing of the cows as they munched the cud, and in front the squealing of a herd of red pigs as they fought for the best place at the trough. Dignified horses walked about and chickens scratched.
     Marshall and Jean Miller were guests to supper, which was a truly jolly meal. Then I set up my lantern, and gathered the children together in the living room, where I showed them lantern slides until 11.00 p.m. Then Lena put the four little children to bed, while I arranged the altar with the Holy Supper vessels and put on my robe. I took for my text, "He leadeth me beside the still waters; He restoreth my soul." It was nearly one o'clock when we left the Hendricks' for Dawson Creek, and 2.30 am, when we retired. Marshall Miller had breakfast with me, and saw me to the train. While I was sitting in the train, Dave Friesen came up to say good-bye.
     Arrived in Gorand Prairie, I went at once to Ed Lemkys new service station at his house, where I received a warm welcome. I had supper there, and then went to the John Lemky farm. At 9.30 p.m. we began a service which lasted until 10.30, and then, as is the custom, we had refreshments. I spent my time at Gorand Prairie visiting the homes of all the children. First we had lunch with Mary (Mrs. Gaboury), then afternoon tea with Ann (Mrs. Mackey). The next day I called upon Eva (Mrs. Patterson) and Tina (Mrs. Binx). I had meals at all the boys' houses except Walt's, whose wife had not been feeling well. The services and pictures were all at the old homestead. Almost continuous rain made the gumbo roads very difficult to travel.
     Many of the friends escorted me to the airplane which took me to Edmonton, Alberta. Here my hostess, Mrs. C. J. Madill, had invited all the New Church people to hear me preach the following morning. There were ten persons present, among them Major and Mrs. Norbury, the latter playing the piano for the service.
     Again, a plane took me from Edmonton to Montreal, where, on the following evening, I conducted a service for ten New Church people at the home of Mr. and Mrs. James Timmons (Gretchen Becker).
     The next day I flew to New York, and went by bus to Lake Wallenpaupack, where my wife and family met me. It was good to be home again.

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GENERAL CHURCH DISTRICT ASSEMBLY 1947

GENERAL CHURCH DISTRICT ASSEMBLY NORMAN P. SYNNESTVEDT 1947

     Held at Pittsburgh, Pa.

     The Pittsburgh Society was host to a District Assembly of the General Church which was held at the Le Roi Road Church on September 26, 27 and 28, 1947, Bishop George de Charms presiding. Twenty-eight members of the district journeyed a good many miles under ideal fall weather conditions to attend this, the first of such Assemblies in the district. They came from Detroit, Windsor, Saginaw, Urbana, Barberton, Cleveland, Youngstown, and Erie; and there were also visitors from beyond the district.
     Being the good hosts they are, the Pittsburgh friends even went so far as to blow away the smoke and soot, and dust off the moon and the sun, treating us all to the sight of a Pittsburgh we had thought no longer existed. The setting was truly delightful for this new step in the history of General Church Assemblies which was about to be written.

     First Session.-Following a supper in the church auditorium, the Bishop opened the first session on Friday evening by delivering his Episcopal Address on the subject of "Spiritual Temptation," which took us direct to the heart of what it is that we as individuals must do to make this truly the Lord's New Church, the Crown of all Churches. He pointed out that temptation is an assault upon what we love, and that we must know and love the spiritual truths given to us in the Writings before we can have spiritual temptation, which arises from man's need to make a choice between the power of heredity, on the one hand, and the power of remains, on the other. In freedom a man must be willing to be led by the Lord, and must find this leading in the exercise of choice, using as his guide the truths learned from the Writings. Any sense of merit must yield to the acknowledgment that all power to love and to do good is from the Lord. Man is aware of the trials of conscience, but he can never be sure that these are spiritual temptations.

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     The Bishop's message made so clear the implications of the responsibility falling upon the individual who sees and accepts the New Revelation that few of those present cared to respond openly at the time, but the Address laid out the pattern for all following deliberations of the Assembly relating to the problems and growth of the General Church.

     Second Session.-On Saturday morning, the Rev. Bjorn A. H. Boyesen addressed the Assembly on the subject of "The Relation Between our New Church Doctrine and our Educational Principles." The paper outlined rather completely and very clearly the philosophy of New Church education. It recalled that the purpose of man's life on earth is that in freedom he may regenerate; and the means to this end is education. This is the distinctive quality of New Church education. Regeneration takes place when we learn spiritual truths, and learn how to apply them to life. Thus our learning, or education, partakes of both the spiritual and the natural at the same time. This is the development of the rational, and is the basis for our realization that education is essentially a spiritual use, and is to remain under the province of the Church. Education is actually a lifelong process, continuing on into the other life; and our formal education in the early years of life is only the beginning, pointing the way and giving direction to its continuation from then on.
     Since this Assembly had been called to discuss the uses and problems of the General Church, and since education is certainly one of the most important of those uses, the subject of Mr. Boyesen's Address was well chosen. As New Churchmen, and as members of the General Church, we have known for some time the basic difference between our philosophy of education and that of secular education. But we need to have it laid before us in detail, so that it may be confirmed by the rational and thereby strengthened. To the extent that the members of the Church really see the importance of the development of our philosophy of education, to that extent our Church is strengthened and its growth is assured.

     A Forum.-After the luncheon at Saturday noon, Mr. Donald Merrell was master of ceremonies at a Forum to discuss the Uses of the General Church.

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The Bishop introduced the subject by giving a brief resume of some of the most important functions of the General Church as an organization, specifically the training of our teachers and ministers, education, literature and publications, missionary work, and the support of struggling societies. He expressed the hope that these District Assemblies would serve to disseminate a more complete knowledge of those uses as they develop, and of the problems being encountered by the General Church in performing them.
     Mr. Merrell commented upon the necessity of bringing before the general body more information about specific problems which constantly confront the Executive Committee of the Corporation of the General Church,-the Committee which administers the financial matters of the General Church, and which functions under the chairmanship of the Bishop. He felt that, if more responsive and representative support is to be expected from the membership of the Church, then more direct effort should be made to bring before them the needs of that organization.
     Mr. Geoffrey Childs, speaking at length in replying to the implications of Mr. Merrell's remarks, said that there is nothing secret about the operations of the Executive Committee, except that certain things must be kept in confidence to preserve the freedom of individuals, both those who are members of the Committee, and those who come before it for aid or consideration.
     Unfortunately, two others who were to take part in the forum were unable to attend, and the meeting thereby lost in effectiveness, although there was considerable comment from the floor. The Bishop expressed the hope that a presentation of some of the specific problems of the General Church would be prepared for the next Assembly.

     Assembly Banquet.-On Saturday evening the committee in charge of providing meals for the whole Assembly performed in grand style for the banquet, with everything from red and white candles to breast of chicken. This committee had also served meals on Friday evening and on Saturday at noon for all attending the Assembly, including the Pittsburgh members. The charge was only $5.75 per person, and since accommodations were provided in the homes for all visitors, the entire cost was within reach of all who could make arrangements for transportation.

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     The Rev. Norman H. Reuter, as toastmaster, had made all the external arrangements for a highly successful banquet. After opening with appropriate songs, he paraded his string of gladiators, armed to the teeth with what it takes to make short, ten-minute speeches that convey new messages and enthusiasm.
     Most refreshing was the message of Mr. Leigh Latta, Jr., who spoke on "Viewpoints of a Newcomer." Mr. Latta may now be better known as the husband of Virginia Merrell, but later he will certainly be known under his own name as one who looks squarely at his newly adopted religion and frankly seeks ways and means of putting it all into practice. He surprised his audience with a revealing of how much of our religion we have come to take for granted. He told of his difficulty in understanding the omission of certain books of the Bible from our Word, and of the changes in some very beautiful hymns which he had learned to know and love.
     Mr. Norman Synnestvedt spoke of some of the problems that are peculiar to New Churchmen living without the benefits of "society life,"-the difficulty of social life for young people, of making up for the lack of formal New Church education for the children, and of the need for the intellectual stimulant we gain from one another in our efforts to make our religion effective in our lives.
     Mr. Ralph Brown, of Barberton, made an excellent "pinch hitter" for Mr. Edmund P. Glenn, who was unavoidably prevented from attending. He spoke of their troubles in establishing what is hoped to be a new society of the Church in Barberton. The problem seems to hang on questions of just how to start-either with a school for their several children, a church building in which to begin some of the functions of society life, or a permanent pastor. It had originally been decided to proceed first with the school, but this apparently is to be changed, and a new beginning made in the future.
     Mr. J. Edmund Blair represented the Pittsburgh Society, and spoke of some society problems, pointing up especially that of the need for missionary work. He felt that the time has come to make a real effort along this line, so that the next fifty years will show considerably more progress than is represented by the present membership of the General Church.

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     Bishop de Charms spoke in conclusion, expressing satisfaction with the Assembly, and the hope that future ones would be expanded. Such district assemblies, he said, lend strength to the smaller and struggling groups, who need to feel that the entire organization of the General Church is behind them with sympathetic understanding of their struggle. At the same time the members of the larger societies catch the spark of enthusiasm from the smaller groups. He hoped that the visitors to this Assembly would return to their groups, and talk it up for a better attendance next year.
     The singing of "Our Glorious Church," followed by the Benediction, brought the banquet to a close.
     The Assembly came to a fitting conclusion with the service of Divine Worship on Sunday morning and the administration of the Holy Supper.
     NORMAN P. SYNNESTVEDT.
SEEING THE LIGHT OF TRUTH 1947

SEEING THE LIGHT OF TRUTH 1947

Closing words of the work on "Heaven and Hell."

603. The things which have been said in this work concerning heaven, the world of spirits, and hell, will be obscure to those who are not in the delight of knowing spiritual truths, but clear to those who are in that delight, and most especially to those who are in the affection of truth for the sake of truth, that is, who love truth because it is truth; for whatever is loved enters with light into the mind's idea, especially when truth is loved, because all truth is in light.

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SOUTH AFRICAN MISSION 1947

SOUTH AFRICAN MISSION F. W. ELPHICK 1947

     New Church Day, 1947.

     New Church Day was celebrated this year by our various Native Societies, which are widely separated from each other in this extensive country of South Africa. The following accounts are gathered from letters and reports received in Durban.

     Basutoland.

     Quthing-The celebration was conducted by the Rev. Jonas Motsi on June 22d, seventy people attending. He delivered an address entitled "The Harvest in the Consummation of the Age," based on the text of Matthew 13: 37-39. Introducing the subject, he said: "We are gathered together to celebrate this great feast of the New Church on earth, which feast commemorates the Second Coming of the Lord. This celebration is taking place all over the world where the New Church is believed and the Lord is known in His Second Coming."

     Cape Province.

     Sterkstroom.-On June 22d the Rev. Johnson Kandisa held a special service for New Church Day in our Mission Church in the "location" at Sterkstroom. The service included the baptism of five adults and five children, as well as the administration of the Holy Supper. Members from Queenstown and neighboring districts attended.

     Natal.

     Deepdale, near Bulwer.-Rev. Benjamin Nzimande writes: "A celebration of June 19th has not yet been held, as this date found the members busy harvesting. On May 4th the Society staged a concert to raise a fund for the Society to be deposited in the Post Office Savings Bank, as arranged at the Easter meetings of the ministers. A sum of L8 was realized. The Society is enthusiastic in raising money, including jumble sales."
     Durban, Mayville.-On Sunday, June 22d, the Rev. M. B. Mcanyana conducted a service in the morning; and in the afternoon there was a social gathering at which a number of addresses were delivered. Rev. Mcanyana took the subject of the Succession of Churches from the Most Ancient. Messrs. Aaron Mkize, Amos Ngena and Ziphried Camane spoke on the topic of "how they came to a knowledge of the New Church." The attendance was about forty, which included a number of visitors.

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     Esididini, near Danohauser.-At this place situated near the coal mines, the Society held its New Church Day celebration on July 20th. The service was conducted by the Superintendent, Rev. F. W. Elphick, assisted by Revs. S. E. Butelezi and Johannes Lunga, and included the sacraments of Baptism and the Holy Supper. In the afternoon, addresses were given on "What the New Church Teaches."

     As in other Missions, so in ours, the wife of the Superintendent is known as "Mother," and on this occasion, therefore, Mrs. Elphick also spoke to the afternoon gathering. Intimating that she had been very much disheartened in regard to the work, she said that she felt much encouraged after hearing the Native ministers speaking to their own people. She was also of the opinion that, whatever happens in the future, there is no doubt that the Zulu people will hold to the faith of the New Church wherever it is known.
     About sixty persons, including children, attended the meetings.

     Hambrook, Acton Homes, Ladysmith.-Omitting a detailed account of a 75-mile an hour gale, bad roads, and broken automobile springs on July 11th and 12th, a well attended service was held at the Society's own church at Hambrook on July 13th. The service consisted of the usual three Lessons, a Baptism, the Discourse, and the Administration of the Holy Supper-a matter of two hours. The Superintendent officiated, assisted by the Rev. S. F. Butelezi. In the afternoon a lecture on "The Four Doctrines' was given by the Superintendent. Questions were answered, but the meeting had the experience of two visiting "hecklers" who, eventually, had to be dealt with in a polite manner! Mrs. Elphick, on request, addressed the meeting.-a talk which appealed to the women members.
     The attendance was about 120, including children.

     Transvaal.

     Greylingstad.-The Rev. Timothy Matshinini writes, "I am very much pleased to let you know about my journey with the congregation of Alexandra Township (Johannesburg) to Greylingstad to celebrate our favorite June 19th. We celebrated it on the 21st and 22d of June. We were a party of 29, and hired a lorry to convey us to Greylingstad. The charge was L8. We contributed food, minerals and fruits. It was a jolly day.
     "On the Lord's Day there were good speeches in regard to the New Church. There were many questions, which were answered by the Rev. Peter Sabela, Mr. Twala, and myself."

     Zululand.

     "Kent Manor," Entumeni.-From a long report, written by Mr. Philip J. Ntuli, we make the following summary:
     On Saturday morning, June 21st, all ways led to "Kent Manor." Some members and friends walked three to five miles, while others, including Leader J. Mngoma, walked thirteen! . . . With Rev. Aaron B. Zungu as Chairman, the Rev. F. W. Elphick gave an address on "The New Church."

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This was followed by a speech by Mr. Ntuli, entitled "What is New about this Church anyway?" He noted that the newness of any church should not he looked for in its buildings, the liturgies, the furniture, as most people are apt to think, but in its doctrines. After citing the main doctrines, the speaker challengingly described the conversations and ideas of some of his local friends, who, although they perceived the truth of the New Church doctrines concerning the Lord, still held trivial excuses, such as: "It would be shameful for me to be baptized twice"- "Where will I be buried when I die, as your society has no cemetery ""The New Church is all right, but it does not give opportunity to women preachers
     The third speaker, Leader J. Mngoma, set forth the doctrine of the Lords Providence in the succession of Churches, from the Adamic to the New Church.
     These speeches were interpolated with songs rendered by the children. After singing "Flowers bloom in lovely June," a new rendering was given, adapted to Zulu experience of laud and scenery. (For flowers are withered out here in June.) The gathering then assembled in the grounds of "Kent Manor" and enjoyed feasting together in native way.
     On Sunday, June 22d, a children's service was betel at 9.30 am., followed by an adult service at 11.00 a.m. These were conducted by the Revs. Elphick and Aaron Zungu. Over 175 persons attended, and the Holy Supper was administered to 48 communicants.
     After lunch the Society heard the Superintendent's account of his trip to America and England in 1946. He gave a general view of the proceedings of the General Assembly held in Bryn Athyn, and of his subsequent talks to various societies in America and Europe. "It would appear that he accurately presented the Zulu ideas underlying their customs of Lobola (dowry) and the significance of the Zulu bridal attire."
     Before concluding the proceedings, Rev. Aaron B. Zungu presented a financial report of the Society which showed "an increasing desire among the Zulus to maintain and support the uses of their church."
     Ezimfabeni, Melmoth.-As a conclusion to this brief survey, we shall quote some extracts from a letter which does not refer to June 19th, but was written by the Rev. Aaron B. Zungu after his recent visit to "old Zululand" He states:
     "Here are two New Church families who moved from 'Kent Manor' some six years ago, including Rev. Solomon Mkize. These make up a small group of about six adults and thirteen children.
     "The country where they live is in the very heart of old Zululand, where the mighty Zulu nation was centered about a hundred years ago, between the two Umfolozi Rivers, some ninety miles north of Eshowe. The people are still mostly backward and conservative, and few landmarks of civilization can be seen. A host of religious sects exist-Zionists, Nazarenes, Shembites-and so it is difficult to get people interested in the New Church Doctrines. The New Church is looked upon as just one of the thousand and one sects. But, in spite of this, Mkize has done well against heavy odds. In the six years he has been at Ezimfabeni, although there has been no noticeable increase in the membership of the church, he has started, maintained and kept going a school of about thirty children from the surrounding kraals.

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     "It appears that he has a chance that a church site will be granted to him officially; for although the Dutch Reformed and the Roman Catholic Churches have made attempts to throw him out as their rival, the people themselves in the community desire that he and his church be the one to obtain the site. But whether this center will grow into a New Church society remains to be seen. The odds are heavy.
     "On Sunday August 3d, we had a service and celebrated the Holy Supper. More than twenty people attended, and I preached on 'The Four Walls of the Holy City.' In the afternoon we gathered in the rondoval where the service had been held, and an interesting discussion opened after questions. I did my best to turn the minds of the people to the different teaching of the New Church, as compared with what the other churches teach, and I stressed the idea that the important teaching of the New Church is similar to some of the fundamental teachings of the oldtime Zulus. The people were very much impressed and pleased with such ideas."-REV. AARON B. ZUNGU.

     With this communication we conclude a "tour" of South Africa. Although the times are still very hard, it should be evident that our Mission Societies are making some progress, as is characteristic of their way of life and environment.
     F. W. ELPHICK.
          Durban, August 18, 1947.
APPEARANCES OF TRUTH 1947

APPEARANCES OF TRUTH Rev. BENJAMIN I. NZIMANDE 1947

     (A paper read at a Meeting of the South African Native Ministers, Durban, Natal, July, 1944.)

     Before I proceed with the subject, it may be necessary first to try to make clear what is meant by the term, "Appearances of Truth."
     It is an appearance that man is reformed and regenerated through the truth of faith; he is reformed and regenerated through the good of faith, that is, through charity toward the neighbor and love to the Lord. Man believes that truth enables us to perceive what good is, because truth teaches; but this is an appearance; it is good that enables truth to perceive, for good is the soul or life of truth. Man believes that truth introduces to good when he lives according to the truth which he has learned; but it is good that flows into truth, and introduces it to itself. It appears to man that truth perfects good, when yet good perfects truth. (A. C. 3207:5.)

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     These are, however, just a few examples from which we may have an idea of what the term "Appearances of Truth" means.
     To proceed further with our subject, we shall quote the following paragraphs from the Writings:

     "Be it known that neither with man, nor indeed with an angel, are any truths ever pure, that is, devoid of appearances; for all, both in general and in particular, are appearances of truth; nevertheless they are accepted by the Lord as truths, provided good is in them. To the Lord alone belong pure truths, because Divine; for as the Lord is Good Itself, so He is Truth Itself. . . . There are, however, degrees of appearances of truth. Natural appearances of truth are mostly fallacies, but with those who are in good they are not to be called fallacies, but appearances, and even in some respects truths; for the good which is in them, and in which is the Divine, causes another essence to be in them." (A. C. 3207:3.)
     "As everything that is in the Lord is Divine and the Divine cannot be comprehended by any created being, therefore, in so far as they appear before created beings, the doctrinal things that are from the Lord are not truths purely Divine, but are appearances of truth; nevertheless, within such appearances there are truths Divine; and because they have these truths within them, appearances also are called truths." (A. C. 3364.)
     "The conjunction of the Lord with angels is through appearances of truth of a higher degree, and with men through appearances of truth of a lower degree, consequently through the Word, in the internal and external senses of which are contained these appearances. For truths Divine themselves are such that they can never be comprehended by any angel, still less by any man, because they surpass every faculty of their understanding. Yet, in order that there may be conjunction of the Lord with them, truths Divine foxy in with them in appearances; and when truths Divine are with them in such appearances, they can both be received and acknowledged. This is effected by adaptation to the comprehension of each person; and therefore appearances, that is, truths angelic and human, are of three degrees." (A. C. 3362.)
     "The Lord Himself was in appearances of truth when in the maternal human; but as He put off this human, He put off the appearances also, and put on the infinite and eternal Divine itself." (A. C. 3405.)

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     It is clear, therefore, that as man is finite, even when he has put off the body, which occurs by death, he is still in appearances of truth, but now of a more interior kind, according to his state, He can never be in truths purely Divine, that is, in truths devoid of appearances, This was possible with the Lord alone, because by the process of His glorification He put off everything that was from the mother, and thus became purely Divine, even as to the Human. Man is still finite, even when he has left his body, because the things of nature are still with him, which we call the "limbus." Therefore it is a mistake to believe that man, or even an angel, by any process of regeneration, can be in truths purely Divine. If he could do away with appearances, he could not understand any truth, because his rational mind is formed to understand truths from the Lord in appearances more interior or less interior, according to his state,
     The three senses of the Word, both in general and in particular, are full of appearances of truth, but more interior or less interior according to the degree of that sense. This is from the fact that the Lord's Human is Divine; being such, everything from the Lord to us must be in a form in which we may comprehend it. If this were not the case, we could neither comprehend nor receive anything from Him, but would reject it at the first hearing of it,
     It is a fallacy with man to believe that he can be so regenerated as to be able to effect the removal of all the appearances of truth and thus be in truths purely Divine; for it is evident that if man were to remove the first veil, he would still come to the second, and if he were to remove this, he would still come to the third, for the sole reason that to the Lord alone belong truths purely Divine. This makes it ever more clear that the conjunction of man and angel with the Lord is by adjunction, and that this adjunction is fuller and more perfect in proportion as man shuns evils as sins against the Lord. The Lord alone was able to put off entirely the appearances of truth when He made His Human Divine. Therefore, as man cannot make himself Divine, he cannot in the least put off entirely the appearances of truth. He cannot understand anything that does not involve appearances. For who can think of the Divine apart from a form?

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If man were to attempt to do so, his understanding would be lost like an eye in the boundless ocean.
     That man cannot be in truths purely Divine, because these belong to the Lord alone, is clear from these words of Scripture: "For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." (Isaiah 55: 8, 9.)
     May I quote this statement from NEW CHURCH LIFE, October, 1943, page 434: "All revelation, therefore, must be in ultimates which appear before the external senses. The things revealed are indeed spiritual, and must be seen in spiritual light, but they cannot be seen save in the ultimate clothing of natural words and natural ideas. This is true of all revelation, whether to man as a spiritual being or to the angels of heaven; for, as the spirit of man can receive no enlightenment save on the basis of the ultimate objects of the world, so angels can receive no enlightenment save on the basis of those same ultimates."
     What is really required of us is to shun evils as sins against the Lord, in accordance with the Divine revelation before us; for the truth is always simple and clear, but is always apt to be complicated by men. In proportion as we shun evils as sins against the Lord, according to the revelation before us, in the same proportion will the truths in our minds be perfected. So far as we do this, we shall ascend a great and high mountain, and see the great city, the holy Jerusalem, descending out of heaven from God into our minds, even as John saw it when he was on that great and high mountain. That mountain means nothing else than the love toward the Lord, and that city the doctrine of the New Church from Him.
     In conclusion, therefore, let me summarize as follows: It is clear that to the Lord alone belong pure truths, because He is Divine Good Itself and Divine Truth Itself. And that the angelic and human rational, because finite, consists of appearances of truth, more interior or less interior according to the degree of reception, but that these appearances of truth are accepted as truths by the Lord, provided good is in them; for the good which is in them, and in which is the Divine, causes another essence to be in them.

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TERM "WORD" IN THE WRITINGS 1947

TERM "WORD" IN THE WRITINGS Editor 1947

NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.

Published Monthly By

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

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

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$3.00 a year to any address, payable in advance. Single copy, 30 cents.
     How wide and varied is the application of the term "Word," as used in the Writings, comes to view in such statements as the following from the Apocalypse Explained:
     "Everything of the doctrine of the church, if there is to be any sanctity and power in it, must be confirmed from the sense of the letter of the Word, and, indeed, from those books of the Word in which there is a spiritual sense." (A. E. 816:3.)
     Obviously the term "Word" is here used as synonymous with our "Bible " which contains other books than those having a spiritual sense. For we are told elsewhere that "the books of the Word are all those which have an internal sense; but those which have it not are not the Word." (A. C. 10325.)
     In the statements we have quoted there is a twofold use of the term "Word." In both, the term is used in an all-inclusive or broad sense where "the books of the Word" mean all the books in the Bible. In the second statement the term is also employed in a strict and proper sense to indicate the New Church canon of the Word-the books which contain an internal sense.
     Of similar import is the statement: "The Holy Spirit is nowhere named in the Word of the Old Testament, but frequently in the Word of the New Testament, both in the Evangelists and in the Acts of the Apostles, and in their Epistles."

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Here the "Word of the New Testament" includes the Acts and. Epistles, which are not "the Word" in a strict sense, although Christians include them in their Word or Bible.
     And while the non-canonical books in the Bible are not "the Word of God" to the New Church, not being Divine Revelation, because not written under immediate Divine inspiration, yet we know that it was of Providence that they were included in the Bible, being "good books for the church," and some of them-the book of Job, for example-being written according to correspondences, though not containing a spiritual sense continuous with that of the books of the Word proper. It is on this account that they may, in a very broad sense, be included in the term "Word," as in the passages we have cited above. And for the same reason the non-canonical books are not infrequently quoted in the Writings to confirm some point of doctrine or history. E specially is this done in the Universal Theology or True Christian Religion; and we believe that it is not without significance that this "universal" and all-embracing treatment of Theology and Religion should gather into its pages the confirmations of the Heavenly Doctrine from all possible sources, including those "books of the Word" which have not a spiritual sense.
     It must be remembered, also, that the Writings are addressed to the Christian reader, exhorting him to receive the Heavenly Doctrine concerning the Lord Jesus Christ as God, concerning the futility of faith alone and the need of the good works of charity, confirming this Doctrine by referring to the writings of the Apostles, which Christians have venerated as of Divine authority; not that those Apostolic writings revealed the Heavenly Doctrine and the spiritual sense of the Word, which could only be done by the Lord Himself in a New Revelation of His Word, but that many things in the Epistles agree with the Heavenly Doctrine, and therefore confirm it in the mind of a Christian.

     -----

     One has not to read far in the Writings to find that many terms are used in both a broad and a restricted sense, as in the case we have cited, where the term "Word" is used to include all the books of the Bible, when yet we are told that only the books containing an internal sense are "the Word."

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As other examples of such a varied use of terms, we may note the following:
     "The Law, in a strict sense, signifies the things written on the two tables (of the Decalogue); in a less strict sense, it signifies the Word written by Moses; in a broad sense, the historical Word; and in the broadest sense the Word in its whole complex." (A. C. 9416.)
     "The harvest, in its broadest sense, signifies the state of the whole human race as to its reception of good by means of truth; in a sense less broad, the state of the church as to the reception of the truth of faith in good; in a narrower sense, the state of the man of the church as to that reception; and in a still narrower sense, the state of good as to its reception of truth, thus the implantation of truth in good." (A. C. 9295.)
     In like manner we may say that the "kingdom of God," in the widest application of the term, is the created universe, including both the evil and the good of the human race, thus both the heavens and the hells; for "His kingdom is over all." But in the strict and proper sense, we think of heaven and the church as the Lord's kingdom," because here He is received in love and faith.
     So it is with the term "Word" in the Writings, as is well known to readers of the Heavenly Doctrines.

     -----

     Christians who come to the New Church bring with them a holy veneration for the Bible as the Word of God, and with a sentimental attachment to the Bible as the only possible form of the Word of God,-a sentiment and an affection which has been implanted in childhood, and which is to be respected and not lightly regarded. The Lord does not break, but bends, the states of such early remains when He leads the mind to higher and more interior conceptions of His Word, such as are now revealed in the Revelation of the Second Coming. The Christian who receives the spiritual light of this Revelation will be "bent" gradually to a new understanding of the Word when he learns to view the letter of Scripture from its spiritual sense. In this process he will find it necessary at times to "break" from fallacies of his former understanding, but in the end his love and veneration for the Word of God will not be destroyed, but enriched by a more interior light and love.

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     There would be many more New Churchmen ready to acknowledge that "the Writings are the Word "if more realized the wide application of the term "Word' in Divine Revelation. Christians have for centuries realized the philosophical import of the term, as meaning something more than the written forms of the Old and New Testaments, as involving a spiritual concept, a Divine idea, which we now comprehend in the expression "Divine Truth" and which is not a merely intellectual abstraction, but embodies the verimost substantial of all realities,-the "Word that was with God, and was God,' and that was "made flesh, and dwelt among us," that we might behold "His glory, the glory as of the only-begotten of the Father the Divine Human of our Lord Jesus Christ.
     "The Scripture concerning Him, which is with Christians, and which is called the Word, manifestly teaches and testifies that God Himself, who in His Human is called Jesus Christ, says that the Father is in Him, and He in the Father, and that he who seeth Him seeth the Father." (T. C. R. 838.) Perhaps more than any other Gospel teaching, the first chapter of John, because of its sayings concerning the Word the Logos brought Christian thinkers to that elevated conception of the meaning of the term "Word."

-----

     And now New Churchmen, if they have read the Writings with an open mind,-a mind willing to free itself from the limited idea that the Scriptures of the Old and New Testaments are the only possible forms of the Divine Word-have found in the New Revelation of Divine Truth a marvelous enlargement of the philosophical conception of the "Word as dimly grasped by Christians. Contributing to such an expanded view, we find in the Writings many declarations like the following:
     "That before this Word, which is in the world today, there was a Word which has been lost." But "that Word is still preserved, and is in use with the ancients in heaven." (S. S. 101, 102.)
     "That the Word is the Lord, because from the Lord, is because the Word is Divine Truth, and Divine Truth proceeds from the Lord as a Sun, and what proceeds is His from whom it proceeds, yea, is Himself." (A. E. 797.)

518

     Again, treating of the Divine Truth from the Divine Human of the Lord, the Arcana says: "That everything of the doctrine of good and truth is thence is because the Lord is doctrine itself, for everything of doctrine proceeds from Him, and everything of doctrine treats of Him. For everything of doctrine treats of the good of love and the truth of faith: those are from the Lord, and therefore the Lord is not only in them, but also is both. Hence it is evident that the doctrine which treats of good and truth treats of the Lord alone, and proceeds from His Divine Human. Nothing whatever of doctrine can proceed from the Divine Itself, except by the Divine Human, that is, by the Word, which in the supreme sense is Divine Truth from the Divine Human of the Lord." (A. C. 5321.)
     "In every heaven there is a Word, and those Words in their order are within our Word, and thus they make one by influx and thence by correspondences." (A. E. 1080.)
     "As the Lord is the Word, heaven also is the Word, since heaven is heaven from the Lord, and the Lord by the Word is the all in all of heaven." (T. C. R. 272.)

     Many like statements are to be found throughout the Writings. We have chosen these few at random to show that the term "Word" is there used, not only to denote the Scriptures of the Old and New Testaments, which, indeed, is the commonest usage, but also to describe other forms of the Divine Word in heaven and on earth. Since the inmost and supreme significance of the term is that the Word is the Lord Himself, thus the Divine Truth proceeding from His Divine Human, so it is the presence of the Lord as the Living Word that makes the ultimate literal forms the Word "-those ultimate forms which He Himself has provided in both worlds, as the means whereby He may be present with angels and men. Hence again we read: "The Divine Truth Itself in the Ancient Word, and which is in the Word of the present day, is meant by "the Word that was in the beginning with God"; yet not the Word regarded as to the words and letters of the languages, but as to its essence and life, which, from the inmost, is in the meanings of the words and letters. . ." (A. R. 200.)

519

     And is not this same Divine Truth in the Writings throughout, as the essence and life thereof, as the Lord Himself there? Is He not present there as the Living Word, ready to enter the rational minds of those who receive the Heavenly Doctrine in perception and life? Is it not the Lord alone who speaks to men there? And is not this the promised advent of the Lord "in the Word, which is from Him, and is Himself"?
     This is the kernel of the belief that "the Writings are the Word,"-a belief that has been held by some from the earliest days of the New Church who have seen it to be true, who came to see it in rational perception, as the result of a wide reading and study of the Writings, extending over a period of years.
     This faith, therefore, is not a preconceived notion, hastily arrived at, and buttressed by an artificial assemblage of passages, but is the outgrowth of a deep-seated conviction which is more and more confirmed as the years go by, and with a full realization of all that is involved in the momentous declaration that the Writings are the Lord Himself, and that in them He has "come again in Divine Truth, which is the Word." (T. C. R. 3.)
ORIGIN OF FAITH 1947

ORIGIN OF FAITH 1947

If a New Churchman is asked why he believes the Heavenly Doctrine, he may say that he believes it because he sees it to be the truth, and finds abundant confirmation in Scripture, in nature, and in all life's experience and observation. We might go further and say that he believes because he loves the spiritual truth revealed in the Writings, and finds satisfaction of heart in accepting it as Divine Truth from the Lord. For inmostly a man believes what he loves; this he wills and wants to believe. The very word "belief" in our language comes from the Anglo-Saxon lief, which means to love, to prefer. "And whatever is loved enters with light into the mind, especially when truth is loved, because all truth is in light." (H. H. 603.)
Various shades and degrees of faith may be induced by external means; but until a man sees the truths of the Heavenly Doctrine to be true-sees them because he wants to, because it is the delight of his love to be freely persuaded to believe them-he has no internal faith.

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Such a faith is born from a perception of truth in the inmost of the rational mind, and it is a gift of the Lord. "For those who are in the persuasion of true faith have it from the Lord; for it is of true faith to believe that there is no faith except from the Lord wherefore they cannot come into the persuasion of faith except from the Lord." (S. D. 3695.)
NOTES AND REVIEWS. 1947

NOTES AND REVIEWS. 1947

RECEIVED FOR REVIEW.

J. C. CUNO'S MEMOIRS ON SWEDENBORG. To which is added Dr. I. A. Ernesti's Libelous Attack and its Refutation. Translated from the German by Claire E. Berninger, and Edited with some Additional Translations by Alfred Acton, D.Th. Bryn Athyn, Pa.: The Academy Book Room, 1947. Cloth, 16mo, xxii + 180 pages. Price, $2.00.
IN THE PRESS 1947

IN THE PRESS 1947

THE LIFE OF THE LORD. A Commentary on the Four Gospels. By George de Charms. Based on the Writings of Emanuel Swedenborg. To be published by the Academy Book Room at an early date, and at a price of $4.00.

     The volume comprises xvi + 531 pages, and includes 8 maps in color illustrating the political divisions of Palestine under Roman rule, and tracing the journeys of the Lord.
     The work is addressed to young people, having been compiled from notes taken during about twenty years of teaching the New Testament to the seventh and eighth grades of the Bryn Athyn Elementary School.
     The substance of the book, which first appeared in serial installments in the PARENT TEACHER JOURNAL, has here been revised and carefully edited.

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Church News 1947

Church News Various 1947

     ALTADENA, CALIFORNIA.

     The General Church group in the Los Angeles area is small, and most of us live far apart, but we do get together once a month.
     We have just lost four very enthusiastic and faithful members. San Francisco has gained Mr. and Mrs. Frank Muller, and Tucson, Arizona, has gained Mr. and Mrs. Guy Alden. We truly miss all of these friends very deeply, but we realize that the changes were necessary, and we know that the groups in both cities will welcome the newcomers.
     In March, fourteen of us met for a business and general planning session at the Los Angeles apartment of Mr. Joseph Powell. Briefly stated, we hold a class and a church service in alternate months.
     In April we had an Easter service at the R. S. Davis residence in Altadena. This was conducted by Mr. Guy Alden, and was followed by a buffet lunch in the sun on the patio.
     The regular class in May was conducted by Mr. Muller at the Muller-Iler home in Hollywood, and in June a service in Altadena was conducted by Mr. Alden for the last time. We were indeed very sorry to bid farewell to our good friends, Guy and Helen.
     There were only eleven of us to meet in July at the home of Mr. and Mrs. Edward A. Davis, the class being conducted by Mr. Davis.

     Pastoral Visit.-Then came our semi-annual inspirational treat when we were visited by the Rev. Harold Cranch. This time he was accompanied by his very charming wife, Jean, and his father, Mr. Walter Cranch. The younger members renewed acquaintance with the former, and we older folk certainly enjoyed seeing our old friend Walter.
     They arrived on Wednesday, August 20th, in time to held a class the same evening. Mr. Boef had generously offered us the use of the rooms of the Swedenborg Center for this meeting which we appreciated very much for several reasons-two being its location and size.
     There were 26 present at the lecture which Mr. Cranch gave on the Tabernacle. So many of us have never seen the replica of the Tabernacle which is displayed in Bryn Athyn that we were indeed interested to have the talk illustrated by the miniature models, which have been so cleverly constructed by Mr. Cranch that one could scarcely believe they were not made of the different metals they represented. Afterwards we enjoyed a social hour when Mr. and Mrs. Boef graciously served refreshments.
     The following day, people began assembling late in the afternoon at the R. S. Davis home in Altadena for a general get-together buffet supper followed by Divine Worship. It was a very delightful gathering, in both its informal and its serious phases. By eight o'clock everything was arranged for the service. Besides the sermon and the administration of the Holy Supper, there was a Baptism and a Confirmation, making the whole service very impressive.
     At the end of the evening it was hard to realize that we must say goodbye to our good Harold and family. His visits are a real benefit to old and young.

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We also bade farewell to our genial friends, Mr. and Mrs. Muller. Mr. Charles Davis was made Treasurer to replace Mr. Muller.
     The many friends of Mr. J. A. Fraser will be pleased to know that he was with us for both meetings, and that he also accompanied the Cranches to San Diego.
     We were happy to have Riverside represented at the last meeting by Mr. Lawson Cooper and his daughter Judith.
     RUTH A. DAVIS.
Secretary.

     TUCSON, ARIZONA.

     On Sunday afternoon, August 28th, the members and friends of the New Church gathered for tea on the lawn of Mr. and Mrs. Robert Carlson to greet the Rev. Harold Cranch and his wife and father. Many were also meeting each other for the first time, as our numbers have increased rapidly of late.
     Immediately following the tea, the Cranches went to the home of Mr. and Mrs. John Waddell, where all the Waddell family gathered for the baptism of the three small children of Dr. and Mrs. Emmett Pratt Waddell and Mrs. Waddell herself.
     That evening we were all invited by Mr. and Mrs. Dan Wilson to supper as a sort of housewarming. It was a grand supper. Twenty-seven adults sat down to the feast-twenty-two from Tucson, Miss Janet Lindrooth from Prescott, the three Cranches, and a guest of Mr. and Mrs. Rembert Smith. Gallons of homemade fresh- peach ice cream were the treat of Mr. and Mrs. Guy Alden, and one of the cakes was made by Mrs. John Waddell.
     Supper was followed by a business meeting, the dedication of the Wilson home, and a service for the administration of the Holy Supper.
     At the business meeting, the Rev. Harold Cranch coached us in forming an organization. Mrs. Robert Carlson was elected secretary, and Mr. Dan Wilson treasurer. We planned to hold a lay service every other Sunday, and since then we have accepted the kind invitation of the Wilsons to use their sun porch for that purpose. Mr. Guy Alden will lead in the service the first few times, and Mrs. Irma Waddell will tell our ten children stories from the Word. As soon as possible, the men will take turns leading in the service, and the women teaching the children. In addition, we plan to have a combined study class and social on the third Sunday evening of each month.
     Members of the group not previously mentioned include: Mrs. Glenn Smith, Bruce Wilson, Dr. and Mrs. Edward Spicer, Mr. and Mrs. Raleigh Van Deren (Susan Waddell), Seid and Tom Waddell, and Miss Marion Gyllenhaal.
     BARBARA G. CARLSON.
          Secretary.

     PITTSBURGH, PA.

     All too soon the summer is over and a new season begun.
     Candidate David R. Simons and his family spent the months of July and August with us. At the Sunday services he preached the majority of the sermons, which were well received and appreciated by the Society. Mr. Boyesen and Mr. Simons took the children on several outings in August, and also some of the boys of the school on a camping trip.
     Mr. and Mrs. Daric Acton contributed their home on West Swissvale Avenue to Mr. Simons, thus enabling him to bring Mrs. Simons and their two children with him. It was a pleasure to have them with us, and to become better acquainted with this Candidate for the ministry and his charming family. The members of the Society spent an enjoyable afternoon as their guests on August 23d.
     Recently we were delighted to have a brief visit from the Rev. and Mrs. Ormond Odhner. Mr. Odhner assisted at the Sunday service on August 10th and delivered the sermon.
     Welcome guests, too, were Mr. and Mrs. Harry Abele and family, of Caracas, Venezuela.

523

It was the first time that Mrs. Abele-the former Miss Bertha Bergstrom-had been back since her marriage. The children, John Alan, age three, and Judith Ellen, age one, were baptized by our pastor on August 17th.
     A "send-off" shower for Rita Smith and Gaynell Johnson, who will make their debut at the Academy in Bryn Athyn this fall, was held on September 3d at the home of Mrs. Charles Brown. Several others of our Pittsburgh young people have returned to their studies at the Academy.
     On Saturday afternoon, September 6, the members of the society were the guests of Mr. and Mrs. Alexander H. Lindsay at Buffalo Creek Farm. The Pittsburgh Chapter of the Sons of the Academy assisted with entertainment and refreshments. An afternoon of games and sports, with the awarding of prizes, was followed by a hearty picnic supper. Old and young turned out, and it was an excursion long to be remembered, especially by those who made the trip in the Campbell-Horigan truck!
     The Annual Meeting of the Woman's Guild was held at the home of Mrs. Bert Nemitz on September 6th, and the following officers were elected: Mrs. J. W. Frazier, president; Mrs. G. M. Smith, vice president; Mrs. L. P. Smith, secretary; Mrs. D. L. Coon, treasurer; Mrs. T. N. Glenn, church supper chairman; Mrs. C. H. Ebert, Jr., housekeeper; and Miss Jennie M. Gaskill, school representative.
     The Day School opened on Friday evening, September 12th, and regular sessions began on the 15th. There are thirty-one pupils enrolled this year, the majority in the lower grades. This is our largest school to date.
The members of the Faculty, teaching grades one to eight, are: Rev. Bjorn A. H. Boyesen, headmaster; Miss Jennie M. Gaskill, principal; Mrs. Bert Nemitz, and Mrs. G. P. Brown, Sr.
     The pastor has begun the High School classes in Religion and also the Young People's Class.
     The Pittsburgh Chapter of Theta Alpha met at the home of Mrs. S. S. Lindsay on September 18th. The officers elected for the coming year were: Mrs. D. L. Conn, president; Miss Phyllis Schoenberger, secretary; Mrs. S. S. Lindsay, treasurer.
     At the regular service of worship on Sunday, September 21, Elsa Lee, the infant daughter of Mr. and Mrs. John J. Schoenberger, was baptized. In the evening, Mr. and Mrs. Homer Schoenberger, at their home on Meade Street, gave a "Welcome to Pittsburgh" shower for Mr. and Mrs. James E. Blair (Shareen Hyatt).
     The first post-war District Assembly opened auspiciously on Friday, September 26, and closed on Sunday with the service and administration of the Holy Supper. Twenty-eight district members attended, and I feel sure we all agree with Bishop de Charms, who presided, that it was a useful and interesting Assembly, well planned and carried out. We all have much to think about and digest until the next one. A detailed report of the meeting is to be written by another.
     ELIZABETH R. DOERING.

     TORONTO, CANADA.

     August was essentially a vacation month, but we appreciated a visit from the Rev. Henry Heinrichs of Kitchener, who preached for the Olivet Society on August 31st.
     Our pastor held two interesting services in Muskoka. At Torrance, Ontario, on August 24, before a congregation of fourteen, he baptized Alan Norman Fountain, the infant son of Arthur and Loretta Fountain. The other was a simple service at Craigie Lea. Ontario, when Mr. Acton baptized little Philip Arnold Jean-Marie, the son of Arthur and Emily (Raymond) Jean-Marie.
     The only social function that comes to mind was a Shower for Miss Edith Carter, held at the home of Miss Edina Carswell. This was well attended, and her friends of the Olivet Society were glad to have this opportunity of expressing their appreciation of Edith's work in our School.

524

We are only sorry that, at the last minute, she was unable to take up her proposed position in the school of the Pittsburgh Society.
     The activities of a new season began in September. On each of three consecutive Sundays a little girl was baptized-Paulette Bond, Mary Ellen Fountain, and Susan Parker, who all behaved in exemplary fashion. After the last of these ceremonies, Mr. and Mrs. Sydney Parker held Open House, in order that we might all join in singing, "Here's to the Babies!" This was a particularly pleasant affair, as Mary and Sydney have a rare gift of hospitality.
     Also, on one of these Sundays, Miss Stephanie Starkey made her Confession of Faith before returning to Bryn Athyn for a second year in the Academy Schools. Her sister, Alethe, is spending her first year in Bryn Athyn, as is Mr. Jack McDonald. A shower for Alethe was held at the home of Mrs. Sydney Parker, and many lovely and useful gifts were presented to her with the good wishes of the ladies of the Society. Mr. Jack McDonald received a very practical demonstration of the good wishes of the Forward-Sons when, at their first meeting of the new season, they presented him with a supply of shirts, socks, and ties.

     Home Dedication.-A new and impressive service was experienced by several of us when we attended the dedication of the home of Mrs. Clara Sargeant and Mr. and Mrs. Ray Orr. About sixteen guests were present when the evening commenced with the serving of a delicious buffet supper. At eight o'clock we settled ourselves comfortably for a few minutes before the Rev. Wynne Acton conducted a simple and dignified Service of Dedication. Later there were toasts and responses, and the evening will remain a pleasant memory to those present. The custom of holding such dedications is not new, as it was done many years ago in London, and on some occasions since, but it is one that might be more frequently observed.

     The Annual Meeting of the Olivet Society was held on September 24th, when very satisfactory reports were filed by the various officers and committees. Appreciation of the work done with such energy and good will was voiced by the members present. In many cases the same people were re-elected, new names being added only to the Finance Board and the Social Committee. The latter consists of Messrs. Albert Lewis and Ivan Scott, the Misses Aileen Raymond and Marion Swalm, and Mrs. Albert Lewis. The gentlemen who will struggle with our finances this year are: Messrs. R. M. Brown, F. Zorn, P. Izzard, J. Knight, T. Fountain, and the various officers who act ex-officio.
     We have pleasure in reporting the birth of another little girl, Patricia Ann, the daughter of Keith and Joyce (Carter) Frazee.
     The Olivet Society extends a hearty welcome to Carita, the bride of Bruce Scott.
     VERA CRAIGIE.

     FORTH WORTH, TEXAS.

     Since the last report from this Group, published in your May issue, we have added two members-Mr. and Mrs. Thomas F. Pollock, who moved here from Glenview, Illinois, have purchased a house, and are about to become Texans of the first order. This now makes our permanent number sixteen. Our in-and-out member, Lieut. Duane Hyatt, is not able to attend all our meetings because of the irregularities of Army schedules, but he is always a welcome addition when he can attend.
     We have been holding monthly meetings in the different homes. At present we are reading Warren's Compendium, and have finished the Introduction, which is a very complete biography of Swedenborg. Many interesting things were brought out that were new to alt of us.

525

We are now in the book proper, on the subject, "Concerning God."
     We, too, celebrated the 19th of June with what started out to be an outdoor supper at the Cyrus Doering's. We were rained indoors, but all enjoyed the occasion very much. Duane was aisle to be with us at that time.
     We were all sorry that the Rev. Harold Cranch could not make Fort Worth a stop on his recently completed tour, but we are looking forward to seeing him early next year on his annual trip west. These visits by New Church ministers are looked forward to with eagerness by the isolated families, and are appreciated so much.
     RAYE POLLOCK.

     CHICAGO, ILLINOIS.

     Sharon Church.-Our summer vacation was longer than usual, owing to the illness of our pastor, the Rev. Harold Cranch. Fortunately he recovered in time to go on his pastoral tour of the Western States in August. This time he was accompanied by his wife and father.
     We resumed our Sunday services on September 7th, and whether it was the long vacation or a tangible evidence of our growing together, there was a very definite feeling of "Isn't it nice to be together again " An appropriate and inspiring sermon brought out the idea that it is not the number of members that is important, but the quality of the individual member in his relation to the church.
     The first Ladies' Auxiliary meeting of the new season was held at the apartment of Mrs. Lyons and Mrs. Eleanor Junge on September 19th, and it was well attended. Jean Cranch is our new president, Natalie Stuke the new secretary, and Amy Rex continues as treasurer, all being elected unanimously. Following the business meeting we gathered around the dining table and enjoyed delicious refreshments. We regret that Miss Orida Olds has left us for a promising position in Wisconsin.
     Those who visit Sharon Church only occasionally are sure to find some new developments when they do drop in. The latest is the conversion of the garage on the church property into two Sunday School rooms, with folding doors between, so that it can be used as one room. It was used officially for the first time on Sunday, September 28th, when there were sixteen children present. Mrs. Cranch took the eight younger ones, and I took the older ones. The pastor is planning a regular schedule which will be given in detail in our future news notes.
     Anyone who is acquainted with Mr. Cranch will know that he did not sit idly by and watch others do the remodeling of the garage. If we, his parishioners, in our application of his spiritual instruction, were to make a fourth of the effort he made in this project, we would accomplish much in preparing our home in the hereafter. With the building finished, it is really very attractive. Many strenuous hours were spent in clearing up the surrounding area, involving the removal of a twenty-foot fence, etc. All this was a one-man job done by our pastor.
     VIOLITA WELLS.

     BRYN ATHYN.

     With so many away on vacation, the summer activities of the society have been few. Regular Sunday services were betel in the Cathedral, and there were several weddings. Indeed, this has been a notable summer for weddings. It used to be that the month of June was the favorite, but it now seems that every other month is a favorite. September, not to be outdone by June, July and August, has four to its credit!
     An outstanding evening of excellent entertainment was provided by the Repertory Theatre group, under the able direction of Mrs. Ridgway and Mrs. Behiert, which staged two plays in the Assembly Hall on July 31st,-"Evening Dress Indispensable," and "The Travelers."

526

We hear that another production is due in a few weeks. And Mr. Heilman keeps us well supplied with movies.

     Club House.-There have been many Sunday night suppers, Mr. and Mrs. David Grubb and their capable committee serving delicious meals, to the delight of everyone. The numbers attending these suppers have increased to such a degree that they almost resemble Friday suppers.
     On Sunday evening, September 21st, Don Rose and several members of his family "did" some scenes from "The Merchant of Venice." Mrs. Rose read a very clever prologue, written by Kenneth Rose. It conveyed the idea that Shakespeare is for the stage, and should not be confined to High School English. One would like to give a full description of the Rose's adventure into Shakespeare, especially Don Rose's Shylock, but we must content ourselves with saying that they convinced the audience that what the prologue said was correct.

     School Openings.-Our Elementary School began its new season with exercises in the Assembly Hall on September 12th. Bishop de Charms addressed the pupils, and they must have listened very intently, for the "small fry" did the minimum amount of wiggling.
     The Bishop welcomed the pupils to a new school-year after a summer's vacation or rest from school. He told them how necessary rest is; how all nature rests; winter is nature's rest, before everything begins to emerge and grow in the spring. The Lord has provided for this, as He has provided for everything. Only the Lord does not rest, for He is Life Itself. Our sleep and our vacations are rests so that, when we awake in the mornings and come back to school, we are alive and alert and awake to all the blessings which the Lord in His Providence has put here. If we are awake to these blessings we will learn and grow wise.
     Principal Heilman also spoke words of welcome, saying that in heaven there is always joy on the arrival of newcomers, and the school is very happy to welcome the kindergarten and other children who are attending for the first time.
     Owing to the delay in completing the building alterations of the dormitories, the higher schools of the Academy did not open until Friday, September 20, when formal exercises were held in the Assembly Hall. Dean Doering read the Lessons from Matthew 7 and the Doctrine of Charity, nos. 73-82. Bishop Willard D. Pendleton addressed the students, and from remarks and discussions that took place afterwards we were convinced that this address had given those who heard it a great deal of food for thought. We understand that the text is to be made available for publication in NEW CHURCH LIFE.
     The President's Reception was held in the evening, and brought together teachers and students, old friends and new, in a happy social atmosphere. The work of the schools began on the following Monday.
     LUCY B. WAELCHLI.

     ACADEMY SCHOOLS.

     Enrollment for 1947-1948.

Theological School          2
College                    91
Boys' Academy               61
Girls' Seminary               45
Elementary School          158

     Total                    357

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BAPTISM AND MARRIAGE CERTIFICATES 1947

Announcements

Our ministers are occasionally asked for a Certificate of Baptism, or Marriage after they have officiated at the ceremony. To provide for this need, the General Church has prepared suitable forms which are available to the members of our clergy upon application to the Bishop's Secretary, Bryn Athyn, Pa.
BOOKS WANTED 1947

BOOKS WANTED 1947

     I would like to purchase a set of the five volumes of the Spiritual Diary, English Version. Any one having a set for sale please write to:

     MR. CHARLES S. COLE,
          Bryn Athyn, Pa.
PARENT TEACHER JOURNAL 1947

PARENT TEACHER JOURNAL 1947

     Published by General Church Religion Lessons.

     Provides material for the use of parents, teachers, and children in the field of religious education.

     EDITOR: Rev. F. E. Gyllenhaal, Bryn Athyn, Pa.

     Issued Monthly. September to June, inclusive.

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ADVENTS AND REVELATION 1947

ADVENTS AND REVELATION Rev. NORBERT H. ROGERS 1947

No. 12

NEW CHURCH LIFE

VOL. LXVII
DECEMBER, 1947
     "These things have I spoken unto you in parables: but the time cometh when I shall no more speak unto you in parables, but I shall shew you plainly of the Father." (John 16: 25.)

     The Lord had been speaking to His disciples concerning Himself. In particular He had been speaking to them concerning the relation between His Human and His Divine, which seem to be quite different, but which are nevertheless wholly one; concerning His Commandments and His Infinite Love; concerning the severe temptation He was to undergo, and the fact that He would appear to die and to leave the world; and concerning the Holy Spirit and His Second Coming.
     The disciples had been finding His words very difficult to understand. Indeed, they scarcely grasped any idea from them. And the Lord, knowing their difficulty, had told them to believe in His sayings. He had told them that, although they were to experience many temptations and doubts on account of them, and although they were to be relentlessly persecuted by those who hated Him, they were to ask for all things, for strength and wisdom, in His name, that they might come into the fulness of joy. And He had told them in the words of our text that, though He spoke to them in parables, the time would come when He would reveal Divine things to them in a clear manner; for by the "Father" is meant the Divine of the Lord.
     In other places in the Word it is indicated that the Lord made the truth known to the disciples openly and plainly. (See Matt. 13.)

530

It is said that they were given to know the mysteries of the kingdom of heaven, because they could see with their eyes, that is, because they could see truths with the sight of their understanding. But to others the heavenly mysteries were kept hidden because they could not see what was true. And for this reason it was necessary that the Lord speak to them in parables, the true meaning of which did not appear, and which were therefore dark sayings from which a clear knowledge of spiritual things could scarcely be derived.
     Yet our text shows that the Lord spoke to the disciples also in parables. It is a promise that He would speak to them plainly at a future time. Thus evidently Divine things were also mysteries to them which they did not understand.
     Because the disciples loved truth more genuinely than others, and because they sought to know it more zealously, the Lord was able to give them knowledges of truth in greater abundance, and to show their meaning to them more clearly, than was the case with others. Nevertheless, they were not able clearly to understand Divine Truth, for which reason the Lord did not reveal it to them in its fulness, but hid it in the obscure sayings of parables, lest they be injured by too great a knowledge and understanding of the truth.
     This thought may at first consideration seem not a little strange. For was not the lack of the knowledge and understanding of truth the reason why the world was in such an evil and unhappy state? Was not this the reason why evil spirits had been able to gain such great power over the minds of men, and why no one was able to escape their domination, however much he may have wanted to? And was not one of the chief reasons for the Lord's coming into the world to make spiritual and Divine truths once more known to men, and by their means overcome the power of the hells and make men free to regenerate if they wished? In short, was not the knowledge and understanding of truth the very thing most needed at the time to enable men to be healed of their spiritual hurts and to receive heavenly life and blessings? How, then, can it be said that the Lord kept the knowledge and understanding of truth away from men, even if only in part, by speaking to them in parables? Or how can it be said that the reason for His doing this was to prevent men from being hurt by the truth?

531

     The fact is that the Lord spoke in parables not to prevent men from knowing and understanding truth, but in order that they might come to know and understand as much of it as they were able, and in such a way that they could use it in their regeneration. The case was somewhat the same as it is with the starving. For when a person has come near to death from starvation, he cannot at once be given an abundance of rich nourishing foods. His system is then too weak to digest such food, so that instead of being helped by it, he would be made very ill. Indeed, under the circumstances, the food would be the immediate cause of his death. The best that can be done for such a man is to give him very small amounts of very simple foods which have little nourishment in them. Such foods, being most easily digested, do not overtax the system, while at the same time they give the various organs of the body the opportunity they need gradually to begin to perform their uses again, strengthening them until they become able to digest more substantial foods in greater amounts. Thus is a starving man restored to health, and it is made possible for him to engage in the various activities of life.
     At the time the Lord came into the world, men were near to spiritual death because they were without truths. They were, so to speak, in a state of extreme starvation as to truth. The Lord, therefore, could not reveal to them an abundance of clear truths, for these would have been too rich for them, and would not have helped them in any way, but would have made their condition worse than before. The Lord had first to accustom men to the knowledge and use of truth. He had to develop and strengthen their minds before they could receive and understand Divine Truth in clear form. And for this reason it was necessary for Him to reveal truth in a relatively simple form,-in an easily digested manner, as it were,-that is, by means of parables. These partially hid the truth, putting it in shadows, as it were, and softening its dazzling radiance and overwhelming force, while at the same time they made it possible for men to see something of the truth in so far as they were able and in so far as they sought it.
     It is, furthermore, a well known principle of education that a knowledge of the not yet known is arrived at solely by means of what is already known, thus that a thorough grasp of fundamental elements must come before advanced studies are undertaken.

532

For example, when someone has just begun his education, there is no use trying to teach him the intricacies of trigonometry or of differential calculus, for he would then have no idea whatever of what he was studying. He must first he taught addition and subtraction and the other fundamentals of mathematics, and, having learned them in their most simple forms, he may then be shown their more complicated uses. Thus, beginning with simple arithmetic, the student progresses gradually to the more advanced and complex branches of mathematics which he is then able to understand and use. It is the same with other subjects and knowledges. It is the same with the knowledge and understanding of truth. No one can suddenly come to know and to understand the whole of Divine Truth in its clearest form, but everyone must begin with the simplest and most fundamental truths. Further, no one can begin to grasp even the simplest truth unless it fits in, as it were, with the knowledges he already has, that is, unless the knowledges he already has are the means by which he learns the meaning and use of truth.
     The knowledges which all men have are natural ones belonging to the world. These are fundamentally the "already known knowledges" which must be used by everyone in learning the spiritual knowledges he does not yet know. Indeed, we are taught in the Writings that "without an idea from worldly things man can think nothing at all." (A. C. 2520.)
     This is the case today. It was even more so when the Lord came into the world. For at that time there was no knowledge of spiritual things with men; it was not even known that there was such a thing as spiritual truth. For this reason, too, the Lord spoke in parables.
     In doing so, the Lord made use of the natural knowledges and ideas men had, that He might give them some idea of the truth concerning spiritual and Divine things. For example, men knew about mustard plants, but nothing at all about heaven and regeneration. And so the Lord told them in a parable that the kingdom of heaven was like a mustard seed. From this parable they were able to form an idea of the truth that at the beginning of regeneration the things of heaven with man are so small that they are scarcely anything, but that as regeneration progresses they increase in number and size until they fill the whole of his mind.
     It was the same with the other parables, and indeed with all that the Lord said and did. They seemed to have to do with natural things, yet it was plain they had another and deeper meaning.

533

By thinking about them-by trying to discover what the hidden meaning was-men were not only led to have some idea about spiritual things, but also their minds were developed to take in-to know and to understand-truth in clearer light.
Such a development of the mind until it is capable of grasping Divine Truth plainly revealed takes time. And for the human race generally, to develop a mental state fit to be given a rational revelation of Divine Truth without harmfully profaning it required many generations. For this reason, when the Lord was in the world, He could speak only obscurely in the form of parables, even to His disciples. For this reason, too, He made known at the time that He would come again, indicating that His second coming would be in the Spirit of Truth. (John 14.) And He taught that at that time it would no longer be necessary for Him to speak in parables, for He would then be able to show all things, even the most arcane truths, plainly to men, their minds having been suitably developed and prepared by the parables and by their obedience to His words.
In speaking of the Lord's first coming. it is said in the Gospel of John: "And the Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the Only Begotten of the Father, full of grace and truth." (1: 14.) This is a dark saying of a parable; yet its meaning can only have to do with the fact that the Divine Truth of the Word was revealed to men by the Lord's coming into the world. Indeed, it presents the idea that the revelation of Divine Truth made at that time constituted the Lord's coming in essence and reality. The body of flesh and bones which the Lord assumed in the world may seem quite different from the parables He spoke; yet it is not, for that body also may be called a parable, since it presented something Divine in a natural form. By means of it the Lord made Himself known to men, even as He made the Divine Truth about Himself known by means of parables. Even as the parables hid the full light of Divine Truth while making it appear to the sight of men, so also did the Lord's natural body hide the full glory of His Divine while revealing it. Furthermore, it is from the truths revealed in the Word that we come to have a knowledge of the Lord and of His coming. From them, even though we have not seen Him with our natural eyes, we may form an idea of Him as He shows Himself to men.

534

We see Him in those truths, and in them we feel His presence with us. So that He indeed comes to us in the truths of His Word.
     These considerations enable us to understand why the Lord calls Himself the Truth, and why He speaks of His coming again as the Spirit of Truth. It enables us to understand also what is meant by the words written in one of the volumes of the Writings: "This Book is the Advent of the Lord." (Hic Liber est Adventus Domini.) For at His Second Coming it was no longer necessary for the Lord to use parables, that is to conceal the knowledge of Himself behind natural coverings. He could then plainly show to men the Divine things concerning Himself for them to see and to understand. Thus, in order to come again, He had no need of a natural body such as that in which He made His first coming, but He could approach men and make Himself known to them in a new rational revelation of Divine Truth, in which His power and glory are clearly manifest.
     This new and plain revelation of Divine Truth, which is the Lord's Second Advent, was made by means of Emanuel Swedenborg, the faithful servant of the Lord, whom He prepared from earliest infancy for this special use, and inspired with His Spirit, so that nothing he wrote in the books commonly called "the Writings" was from himself, but from the Lord alone. And when we, having been prepared by the parables of the Old and New Testaments, become able to grasp the truths revealed in the Writings, then does the Lord come again to us; then is the promise of the text fulfilled with us:
"The time cometh when I shall no more speak unto you in parables, but I shall shew you plainly of the Father." Amen.

LESSONS:     Mark 4: 26-41. John 16: 15-28. A. C. 2520.
MUSIC:     Revised Liturgy, pages 461, 437, 501.
PRAYERS:     Liturgy, nos. 93, 128.

535

MARK HOPKINS AND THE LOG 1947

MARK HOPKINS AND THE LOG Rev. WILLARD D. PENDLETON 1947

     (Delivered at the Opening Exercises of the Academy Schools, September 1947.)

     Almost every book on education that is written-and I assure you that they are legion-makes some reference to Mark Hopkins and his now famous log. To the faculty, Mark Hopkins needs no introduction, but to those who do not belong to the profession he is probably an unknown entity.
     According to the record, he lived in the last century and served for many years as Professor of Rhetoric and Philosophy at Williams College, and for a time as its President. It is apparent from the record that he was a gifted and inspirational teacher, and thereby hangs the tale. It seems that, in paying tribute to this gifted pedagogue, the President of the United States, Mr. Garfield, said that his idea of a good school was a log in the woods with Mark Hopkins on one end and a student on the other.
     I do not know if Mr. Garfield had ever had the experience of sitting on a log while being instructed, but it seems to me that under these conditions the periods of instruction would have to be brief and few in number. What the class would do in case of inclement weather or an infiltration of insect life is a moot question, but it raises the point about which educators have argued ever since the days of Mark Hopkins and Mr. Garfield.
     The question is, whether effective teaching is the all of education or whether it is but one factor of a much more complex process. To put it in another way: Is education merely a matter of inspiration and instruction, or is it a series of directed experiences which include many different kinds of student activities?
     It is an interesting problem, and one which has increasingly engaged the attention of the creative educator.

536

To the best of my knowledge, no one has ever held that the ideal teaching-learning situation is described by Mark Hopkins and his log; but, on the other hand, overemphasis on student activities, both in the class and out of the class, results in a playground type of school that produces neither intellectual nor emotional maturity. After all, the function of education is to produce mature minds and not cases of protracted adolescence.
     I would not wish to imply by this that I have arranged myself on the side of Mr. Hopkins' log. We know from the Writings that education is of life; we know that knowledges are not an end in themselves, but a means to a higher end which we call "use"; we also know that in the process of his education every student learns much outside of the classroom, and that some of the most valuable experiences of life come through participation in the social and recreational activities of the student body. Further we know that these activities need direction, purpose, and supervision-the degree of supervision depending upon the age and state of the students in question. In other words, the so-called extracurricular activities and the activity type of classroom work cannot he disregarded, and in so far as they are held to be of little or no significance in an educational program, opportunities for student development are lost.
     The fact is, however, that we are not forced to choose between these two extreme philosophies of education; nor is it necessary that we try to draw an exact mean between the two extremes. To my mind they are simply two different phases of one process, and neither would have much meaning without the other.
     Certainly it is, or should be, evident that the life of every educational institution centers in its curriculum. It is assumed that the curriculum has a content that is of great importance to the student body. The only way that this content can be conveyed to the pupil is by means of instruction-by means of the teacher-pupil relationship. From this it follows that the primary responsibility of any school, apart from choosing its curriculum, is to make sure that the curriculum is well and truly learned. Yet what do we mean by "truly learned"?
     A thing memorized is not necessarily something learned. Many things that we are taught today are forgotten tomorrow. Examine the average class on the subject matter which they have been taught in the previous year and you will find that much of the content has already been lost.

537

The truth is that unless the teacher can create an affection for, or an active interest in, his subject matter, little of what he says is retained. This is why Mr. Garfield's ideal school was a log with Mr. Hopkins on one end and a student on the other, for in his estimation Mark Hopkins was an effective teacher.
     We would, therefore, agree with Mr. Garfield in his evaluation of the ideal school. In placing emphasis upon the quality of the teacher, he put his finger upon the touchstone of true learning. At the same time his illustration can be interpreted to exclude those other factors of the educational process which supplement effective teaching, and which, when properly evaluated, will make effective teaching more effective.
     I refer especially to what might be called the educational environment. This includes not only adequate facilities, which certainly a log is not, but also the tenor of school life which is a matter of administration, traditions, activities, and that intangible which we speak of as school-spirit. All these things are important-so important that, if they are wanting, the most gifted teachers would be rendered virtually ineffective.
     It is here that modern educational thought has rendered a unique service to the development of education in this country. In emphasizing the importance of these other phases of school life, it has broadened the concept of the educational process to include all those influences which bear upon the mind of youth, rather than a selected few. To use a simple illustration, I would call your attention to the fact that the type and quality of the social life of a school is as significant in the development of the student as the type and quality of the classroom instruction, and it is of special significance in this school, which is devoted to the ideals of distinctive New Church social life. On another level we have the problem of physical environment. This too is a matter of importance. Overcrowded dormitories, inadequate facilities, undersized classrooms, poor ventilation, improper lighting, are not conducive to effective learning. These are but two phases of that highly complex process which we call education-phases which are not considered in Mr. Garfield's picture of an ideal school.
     There is no function or process, however, that is so complex that, when viewed from essentials, it cannot be simplified.

538

Of course, as in the case of Mark Hopkins, the student and the log, it can be oversimplified, but even here the essential ingredients of education are suggested. To wit: A faculty, facilities, and a student body.

     In the first instance, may I express my confidence in the ability and quality of the teachers in the Academy Schools? It is true that we are not all Mark Hopkinses, in the sense that he may have been far more eloquent than we are, but we have something that Mark Hopkins did not have, and that is a philosophy of education which stems directly from Divine Revelation. After all, if, as all educators agree, education is a preparation for life, we should ask, What is the meaning and purpose of life? If there is a purpose, and we sincerely believe that there is, then this purpose is to be found in the will of Him who is Life, that is to say, in the Word of God. We do not rest the case for New Church education, therefore, upon the superficial brilliance of any member of our faculty, nor upon the combined intelligence of the entire faculty, but upon the authority of the Writings. If they he, as we and your parents believe, the Word of God-that Truth which leadeth unto all Truth-then you are indeed a most fortunate group of students. Bear in mind that any group of well-informed teachers can teach the facts of science or history. We claim no special gift in these matters. The difference lies in the interpretation of the facts, that is, in the philosophy of our educational system.
     This is not an academic difference-it is basic to the entire pattern of our education. It may not be evident on the surface of school life, but be assured that all that we do is evaluated from such illustration as we may have from the Writings, and that our one great purpose is to cultivate within your minds an affection for the Writings. If at any time this purpose should be subordinated to other objectives, then there would be no reason for the continued existence of the Academy, in that the world is well-equipped with educational institutions which are qualified to teach the a, b, c's of modern knowledge.

     In common with every other school, however, the Academy is dependent upon adequate facilities.

539

Not that we cannot make shift for a time in this period of enlarged student populations and scarcity of building materials; in fact, we are far more fortunate than most schools, many of which have been carrying on under conditions that are far from desirable.
     I mention this because this summer we have made a tremendous effort to improve the living conditions in both Glenn Hall and Stuart Hall. Like everything else which is done in these days it was done at a premium, but the Board of Directors was unanimous in its opinion that the fire hazards in these two buildings could not wait for more favorable times. At the same time it was deemed advisable to make other improvements which were basic to the complete renovation of the buildings. Much of this work is work that does not meet the eye, and we hope that those of you who had anticipated a complete transformation are not too disappointed. Given another summer and the opportunity to do the decorative work, I am sure that you will all agree that the Building Committee has done an outstanding job.
     All this seems far removed from the simple setting of Mark Hopkins' log, and had you been here this summer and been part of the group responsible for this work, you would have an even greater appreciation of the problems involved in providing adequate educational facilities. Yet this work is only the first step in a larger program which the Academy hopes to undertake when conditions permit.

     Now, given a faculty and adequate educational facilities, we come to the third essential of a school, namely, you, the student body. At the present moment you are on one end of the log and I am on the other. For the past week I have been asking myself what I should say to you on this occasion and the obvious answer is "those things which I want you to know."
     The first thing that I want you to know is that the Academy welcomes you. It is for you, the students, that this school exists, and it is the hope of every member of the Faculty that we can be of genuine service to you in the coming school year. Despite the fact that there may be times during the year when you feel that we misunderstand you, or that we are lacking in appreciation of your problems, I would ask you to remember that we are not teachers from compulsion, but because we have a genuine affection for those whom it is our privilege to teach.

540

Many times I have heard a student say that a certain teacher did not like him. This is not true; it is only the appearance which arises when the teacher does not like the attitude or the irresponsiveness of a pupil. Whereas you may not differentiate in your mind between the two things, the teacher does, and I know of no group of men and women who are more willing to bear with patience the sometimes difficult states of youth than those who teach.
     Teachers are human beings; they have both failings and feelings. Sometimes they are discouraged, and there are times when they are tired. Effective teaching is creative work, and creative work is always exacting. Good lectures do not just happen. They are the result of preparation and thought. Now no teacher can do his best when confronted with distractions, or when he must interrupt his thought to restore order. It seems to me that he has the right to expect order, and should not have to insist upon it. All that is called for is a sympathetic understanding of the teacher's problem on the part of the students-that same sympathetic understanding which you expect from your teachers.
     Remember that you have come here for a purpose, and that your teachers are here to enable you to fulfill that purpose. Do not, therefore, erect unnecessary barriers between yourselves and the fulfillment of that purpose. Encourage your teachers, support their hands, inspire them to do their best in your behalf. This is not difficult, for teachers respond quickly to any evidence of interest. It is merely a matter of cultivating within yourselves what may be called "an affirmative attitude."
     Have you ever tried to talk for three-quarters of an hour to someone who is obviously disinterested-someone who has that "what am I doing here?" expression on his face, and who makes a practice of focusing on every inanimate object in the room except you? Perhaps not, but I can assure you that it is a harrowing experience. By the end of the time, you are completely let down, and in your turn begin to wonder what you were doing there. The illustration may seem a bit extreme, but it is not an uncommon experience in the lives of teachers.

541

     There is nothing that a teacher appreciates more than an interested response-an intelligent question, or an attentive attitude. It is a stimulant to his own interest in his subject matter, and inspires effective teaching; and I can assure you that where the teaching is not effective nothing is learned. I would qualify President Garfield's ideal school to this extent, therefore, that instead of just a student on the log, I would ask for an interested student-for one who has, in some small measure at least, a sense of the value of an education. In my own experience I have known pupils to whom Mark Hopkins could have talked all day without making as much as a single impression.
     Such pupils, however, are the exception; and, speaking for those students who have preceded you in this school, I think we have been unusually fortunate. I do not think that this is the result of any coincidence, nor do I think that the students referred to were in themselves unusual. What I do believe is that, as our pupils progress through the schools, the majority of them begin to sense the deeper implications of New Church education, and that, as their minds mature, so do their responses.

     Another matter which I would like to discuss with you is criticism. I think it is safe to say that more harm comes to uses by way of criticism than through any other channel. The truth is, that the critical faculty in man is the rational faculty, and that when the rational is exercised in the making of a judgment, it is an influence for good. But we must carefully distinguish between a rational and an irrational judgment. In the first instance, all the facts are known, and I would appeal to you not to make judgments regarding the school until you have ascertained the facts. If you would be truly charitable to the neighbor-if you would do unto him even as you would that he should do unto you-learn now, while you are yet young, to reserve judgment, to withhold your opinion until you are sure that you know the circumstances. How many times have you been hurt by the premature judgment of your acquaintances, and how many times have you had cause to regret a premature judgment that you have made regarding others?
     Now there is only one way to make sure of the facts in any given instance, and that is to go to the source.

542

If you are dissatisfied with certain conditions which exist in the school, do not vent your feeling by seeking to prejudice others, but go to the proper authorities, seek the man who is responsible, and discuss the matter with him. Then is the time to make your judgment, and not before.
     We speak of school loyalty-of loyalty to a use of which we are a part. The highest expression of that loyalty is to protect that use-to protect it from our own emotional states which flare up when we feel that in some wax- we, or others whom we like, have been abused. It is wrong to make judgments under the stress of emotion. Remember that criticism is a powerful influence for good if it is just, but to be just it must be the product of rational analysis and reflection, and to be of use it must be directed to the proper authorities.
     If you can learn this important lesson of life while you are young-if you will begin now to reflect upon your own reactions to authority-you will have gained something that will immeasurably increase your usefulness to society when you are adult. It is a hard lesson to learn, but it is one which is well worth striving for-one which, when learned, will save you and others a great deal of unhappiness.
     When truly evaluated, unjust criticism arises from a desire to hurt. We may not always recognize it as such, but that desire is there just the same. Let a hard word be spoken against one whom you love, and you will immediately go to his defense, but let a hard word be spoken against one whom you dislike, and all too frequently we take a secret delight in the judgment. I say "a judgment," because every word that is spoken for or against another being is in essence a judgment.
     In your relation with your fellow students, therefore, extend to them that spirit of charity which reserves judgment; extend that same spirit of charity to your teachers; above all, exercise that charity toward your school. Do not allow yourselves to be controlled by states of discontent, or self-pity, or by imagined grievances. They are not conducive to your own well-being, and they seriously affect the usefulness of others.
     You are New Church men and women in the making, and I can assure you that much-far more than you can realize now-depends upon your development.

543

This Church needs honest men and women, mature men and women, God-fearing men and women; men and women who scorn a lie and repudiate false witness; men and women who live for the sake of use, and who think and act from use. To think from use is to think of the use; to think of the use is to protect the use. So I say to you, protect this school and the use it sustains-protect it from the thoughtless words of others, but especially protect it from yourselves-from those unconsidered judgments to which we all tend at times. Do this, and I promise you a happy and a useful school year.

Now it is about this point in any address that the student is apt to grow restless on the other end of the log. If I have held your attention up to this point I think I should be satisfied. To expect attention much beyond this point might he to presume upon your patience. This is the first day of school; there are old acquaintances to be seen and new acquaintances to be made. Also I think that I would rather leave with you the thoughts I have already expressed than to obscure them by further strokes of the brush.
In closing, however, I would like to say that as a result of my remarks I do not expect the millennium. Pupils, like teachers, are also human beings. You too have your feelings and your failings. As teachers, it is highly important that we should have a regard for your feelings and a sympathetic understanding of your failings. On behalf of the Faculty, therefore, let me extend to you, on this occasion, not only a welcome to the Academy, but also the assurance that as students of this school you are very close to our hearts, and if and when misunderstandings arise between us, do not think that we have closed the door upon you. The way to our affections as well as to our offices is always open to you.

544

USES OF THE CHURCH TO THE ISOLATED 1947

USES OF THE CHURCH TO THE ISOLATED JOSEPH J. BALL 1947

     (Sent from Cape Town as a contribution to the Durban Society banquet program on New Church Day, 1947.)

     Comparatively speaking, the membership of the New Church is small, and when one considers that a fairly large percentage of these members is scattered throughout the world, one can appreciate the considerable burden thrown upon the central organization in endeavoring to assist and guide its isolated members. Speaking as one of them, I can say that it was only when we had left the geographical environs of the Durban Society, and had experienced the disadvantages of bringing up a small family outside the immediate sphere of the Church, that we realized the very great use that the Church is performing in this direction. The importance of this work cannot he stressed too greatly, for on it depend for guidance, to a large extent, many hundreds of New Churchmen and their families.
     It may well be, too, that the apparent disability of the geographical situation of a large number of New Churchmen constitutes an important factor in the expansion of the New Church. I mention this aspect as it seems to me that the question of catering for the isolated is closely associated with that of evangelization in its broader sense, and that the uses performed by the Church will inevitably extend beyond the homes of our members. That the Church is fully alive to the importance of this work is evidenced in many ways. From its early days it has always endeavored to meet the needs of its members, and there is little doubt that a large measure of success has attended these efforts.
     It is inevitable that, in a membership as scattered as ours, the Church must rely extensively on publications to carry the teachings which are so great a factor in our spiritual progress.

545

     There must be few New Church homes where NEW CHURCH LIFE does not play its part in providing instruction; and to the isolated member this monthly magazine is frequently the sole source of sermons for the Sunday worship; and, after being used for this purpose, the number is added to the collection of past issues that forms the store for future reference. And not only does the LIFE contribute to the spiritual welfare of the New Churchman, but it serves a useful purpose in keeping him informed on current topics and on the general news of the Church.
     During the war, every member of the forces was provided with copies of NEW CHURCH LIFE, together with the "Communique,"-a publication which was created specially to meet the needs of New Churchmen in the various services, and which contained sermons bearing on practical problems of every day life. This undertaking entailed a considerable amount of labor, but was well worth-while, as has been testified to by many grateful recipients.
     Supplementary to the NEW CHURCH LIFE, and designed particularly for the member who is unable to avail himself of the organized Church services and classes, is the Pastoral Extension Service-a series of sermons, doctrinal classes and addresses. These booklets are published by the Committee on Adult Education in Bryn Athyn, and contain a wealth of instruction calculated to meet all the needs of the New Church home.
     Although we, personally, have had no experience of the facilities provided by Theta Alpha, the excellent work which is being done by them cannot be too highly commended. In the fulfilment of their uses they meet a very urgent need with isolated members of the Church. There can be no question that one of the most difficult problems confronting us to-day concerns the education of our children. In the case of isolated members, it is a problem not only of instructing the child in the principles of the New Church, but in assisting him to combat the many outside influences which come to bear, from his contacts with others who have not the benefit of a New Church home. And it is in this sphere that Theta Alpha has contributed so greatly in assisting the isolated families, by furnishing them with educational matter appropriate to all age-groups. THE PARENT TEACHER JOURNAL is also of great value to isolated parents.
     Before proceeding further, we must pay tribute to our own Society paper, "The Adviser," so well known and welcome in all our homes, giving us selected passages from the Writings, and keeping us in contact with our New Church friends.

546

Of particular interest to those unable to attend the Sunday services are the weekly sermon reviews, and the Children's Extra, which must be thoroughly appreciated by all who are unable to have the advantages of the Children's Services.
     Perhaps one of the most important contributions in so far as the scattered members themselves are concerned, is the provision of periodical pastoral visits. Where one is thrown upon one s own resources, and is obliged to rely solely upon one's own reading, many questions necessarily arise which can be answered satisfactorily only by one who has a clear perception of the Doctrines. The Writings themselves and collateral literature often provoke thoughts and questions which it is not within the ability of the average layman to clarify, and one can readily appreciate how welcome in these circumstances is the pastoral visit. Important also is the stimulus received from the personal contact and discussions with the Pastor. Moreover, there are those essential offices of the Church,-the baptism of our children, and the administration of the Holy Supper-which, but for these visits, might be delayed for some time.
     We read with interest the accounts in the LIFE of pastoral visits made to Canada, the Western States, and other districts in America, and while for obvious reasons such visits are not possible to the remoter parts of this country, regular visits are made to the nearer country districts. Perhaps, in time to come, with the growth of the membership and with increased finances, it might be possible to extend the scope of these visits.
     In treating of the uses performed by the Church, it should be borne in mind that, if these uses are to bear fruit, and we isolated members are to reap the full benefit of this work, it is necessary that we apply ourselves assiduously to the study of the material placed in our hands. It calls for a consistent effort on our part and an organized system of home worship.
     Many are the difficulties that confront us, and often we feel unable to withstand the strong worldly influences which surround us. It is at times such as these that we are most especially grateful for all that is provided to help us on our way, and to strengthen us in our determination to make our homes distinctively New Church.

547

ORIGIN OF EVIL 1947

ORIGIN OF EVIL Rev. W. CAIRNS HENDERSON 1947

     (Delivered at the General Church District Assembly, Toronto. October 12, 1947.)

     How evil originated is more than a problem in abstract theology, or a chapter in the spiritual biography of mankind,-a question, now, of purely academic interest for researchers into a remote past. According to the Writings, it is of practical and ever-present import. Unless man knows evils, they say, he cannot know goods, and therefore cannot know of what quality he himself is. And in order that he may know evils, he ought to know their origins. (N. 80.) Some understanding of the origin of evil is therefore necessary to that knowledge of one's self which is essential to the establishment and further development of the church in individual human minds.
     The mystery of the origin of evil has troubled certain ages more than others, according as they were or were not inclined to speculation. Some ancient religions did not hesitate to enthrone the powers of darkness in their pantheon. Thus, in the complicated polytheism of Egypt, we find, among the benevolent deities, the ominous figure of Set,-malignant, wholly evil the deadly and implacable enemy of men. But until the time of Zoroaster (1000 to 1500 B.C.) the tendency was to accept the existence of evil, and personify it as a god to be propitiated, rather than to probe into its origin. This Persian sage attempted to solve the problem with a theory of dualism, postulating two original and uncreated principles, one good, the other evil, each a real person engaged from eternity in perpetual Conflict with the other. According to his system, these two, Akura Mazda and Angro Iainyus, were, respectively, the creators of good and evil; and the former has no power over the latter, but can only baffle him.
     It is considered possible that the later Jewish idea of a personal Devil came through contact with Persian thought during the exile, after Cyrus had conquered Babylon.

548

Certainly this idea is nowhere to be found in the Old Testament Word. Indeed, the state of the Jews-sensual, and incapable of rational discrimination-was such that they would not have been able to believe in the omnipotence of Jehovah, and so could not have been held in any kind of order unless they had been granted the appearance that all things were created by, and originated from, Him,-evil as well as good. And so it is that we find in the Word of the Old Testament such statements as this: "I form the light, and create darkness; I make peace, and create evil; I the Lord do all these things." (Isaiah 45: 7.) Greek philosophy made no contribution toward solving the problem. It was concerned with explaining material phenomena, analyzing the human mind, and establishing a system of ethics, rather than with profound theological inquiries.
     Early in the third century of the Christian era, Persian speculations infiltrated into the Church, to produce the Manichean heresy. Manichaeus, a Persian who embraced Christianity, sought to import Zoroastrian concepts of the origin of evil into Christian doctrine. He argued that if there were only one cause, and that one good, there could not be any evil on earth. But evil does exist, and there must therefore be two eternal, uncreated principles or causes, one good, the other evil. It is interesting to note, as a sidelight of church history, that Swedenborg was warned by Cuno that in his Writings he exposed himself to the charge of being a follower of Manichaeus! (Cuno, Swedenborg, and Ernesti, p. 109.) This heresy was vigorously combated by Augustine, himself a Manichean as a younger man; and that great Church Father, of whom the Writings speak well (T. 840), came nearer to the truth than he knew when he began to realize that the problem of the origin of evil was to be solved by attributing it to the will. But the mighty mystery of the origin of evil which perplexed Zoroaster remained unsolved until it was disclosed in the Heavenly Doctrine.

     II.

     In approaching the problem, the Writings clearly establish certain fundamental principles. Evil, they teach, was not created by the Lord, from whom is nothing but good (A. 1911: 4) nor did it exist at creation, to which it is contrary. (Can. God VI: 10; M. 444: 2.)

549

The origin of evil cannot be imputed to the Lord. At the first creation there was only what was good, for the testimony of Scripture is, that "God saw everything that He had made, and, behold, it was very good." (Genesis 1: 31.) Nor was good the origin of evil, for evil is the very negation of good, and therefore could not originate from it. (M. 444: 4.) In no sense, then, has evil come from God, either directly or indirectly.
     This fact has led to the idea that evil is therefore nothing, a mere figment of the imagination having no objective reality,-a fantastic notion which has become the basic tenet of a flourishing cult. But this is a wrong turning of thought that leads the mind into fatal confusion. Considered in itself, evil is not nothing, although it is nothing of good. It is a force so tremendous that only the Divine power of the Lord can withstand it. In themselves good and evil are loves; and the truth is, that evil is a love which is not from God, which did not exist from creation, and which is contrary thereto, but which, nevertheless, is not nothing, although it is nothing of good. As this effectively excludes the Lord, and everything that is from Him, the problem is: Whence was the origin of evil?
     Actually, the problem is twofold; or, if you like, there is another problem within the problem itself, a second question which arises out of the solution of the first. These two problems may be fairly stated in this way: How could a love which is not from creation, and which is contrary to it, come into existence? And, secondly, as man is not life, but a receptacle of life, originating nothing from himself, willing, thinking, and acting only from the Lord, whence came the first impulse that resulted finally in the origin of evil, and why was that origin permitted by the Lord?
     Both these questions are answered fully in the Writings. But before we take up the first one it may be well to have clearly in mind just what evil is in itself. We tend generally to think of evil in terms of those actions which are forbidden in the second table of the Decalogue; or, more interiorly, of the lusts of those actions. But these are only the ultimate forms which evil takes, and the affections derived from it. Evil itself, fundamentally and intrinsically, is to turn from the Lord to self, to wish to be led by self from a belief that man can do good of himself, and to regard the things of this world as more important than the things of heaven.

550

Thus it is to be ruled by the fallacious testimony of the senses, to confirm the appearance that man lives of himself, and to have self and the world as ends. (A. 231, 4997, 5746, 7178, 7255, 7589, 10272.) Good itself, on the other hand, is to look to the Lord, and be willing to be led by Him only, from interior acknowledgment that He alone is good, and that there is no god)d except from Him alone. It is to be governed by the revealed truth of the Word, to affirm as reality that all life is from the Lord, and to have the Lord and His kingdom as one's ends. That is what good and evil are in themselves. Good and evil desires, and actions, are simply the products of these two opposite loves.

     With these basic definitions before us we may now turn to the first of our two problems. The guiding doctrine is found in the work, Conjugial Love, no. 444. Prior to the origin of evil, this number states, there was only good in the world. But this good was of infinite degrees, from the highest to the lowest, beyond which lowest would begin what was not-good. When the lowest good was passed, evil rose up on the opposite side-evil similarly distinguished into degrees, from the mildest to the most deadly.
     This teaching is the key to an understanding of the entire process. The men of the Most Ancient Church were in equilibrium and in freedom of choice, like those of every other religious dispensation in its integrity, and the scale of degrees of good presented to them made possible the exercise of their freedom. It is true, of course, that they could not, as we can, choose between good and evil. They could choose only a good. But they could, if they wished, choose a higher good than that in which they were, and continue to ascend even to the highest good. Or they could elect, if that was their desire, to choose a lower good, and then descend even to the lowest, and finally cross the borderline, making in themselves the beginning of what was not-good. Thus they had exactly the same freedom as that which the Lord grants to men in every age:-liberty to choose what they would make their own from among the range of possibilities then confronting the human race.
     For an indefinite period the Most Ancient Church advanced. But the crucial time came when a lower good was chosen, and with that a retrogression began.

551

That choice initiated a gradual but continual descent through all the degrees of lower and lower goods even to the ultimate limit of good. And then men passed beyond that boundary, and made in themselves the origin of evil. How long it took for this process to be completed we do not know. The doctrine is, that evil began in the third state of the Most Ancient Church. But the Golden Age is in the pre-history era, and all we may know is that the process must have been of long continuance, and that the origin of evil was not the result of a single act.

Now, in terms of our definition, the origin of evil was the substitution of the first of self-leading for the last residue of submission to being led by the Lord. Evil began when men first turned back from the Lord and turned to themselves (C. 204e), and then began to lead themselves instead of suffering themselves to be led by Him. But while this was the true origin of evil, it was not,-as the teaching in Conjugial Love shows clearly,-the first downward step. Rather was it the decisive step made at the end of a long road, first trodden when the original choice of a lower good was made. And by reference to another passage in the same work (M. 153a) we may trace out that road itself. In this passage, a Platonist, whose explanation was approved from heaven, undertakes to answer the question, how man, created the form of God, could be changed into a form of the devil. After noting that the Most Ancients knew and acknowledged that they were forms receptive of life from God, and that, as later ages receded from the acknowledgment that all the truth of wisdom and good of life with them inflowed from God, they ceased to be dwellings of God, he says: "The interiors of their minds were bent from their direction, which had been elevated upwards to God from God, into a direction more and more oblique, outwards into the world, and thus to God from God through the world, and at length inverted into an opposite direction, which is downwards to self. And as God cannot be beheld by a man interiorly inverted, and thus averted, men separated themselves from God, and were made forms of hell."
By combining these two teachings we may form a picture of the gradual descent of the human race. From being led entirely by the Lord, men did not instantly desire to be led solely by themselves. Nor did they at once come to regard the things of this world as more important than those of heaven. For a long period they still wished to be led by the Lord Himself, and continued to prize the things of heaven.

552

But there was a crucial stage in which they desired this infinitesimally less than before, and then even less and less so; and this gradually diminishing desire was their successive choice of lower and lower goods.
     The first turning aside is noted in the Word under the Lord's saying concerning Adam: "It is not good that the man should be alone" (Genesis 2: 18); the first reference in Scripture to anything not good. Nor did they, at first want to lead themselves by what was their own, or to commit evil acts. They still wished to be led to good, butt to lead themselves to it by means of truth; but through truth discovered by means of self and the world through the senses and the memory, not truth revealed by perception from the Lord. With this wish to acquire knowledges from and for themselves came the first of regard for the things of this world as more important than the things of heaven. Yielding more and more to persuasion from the appearances and fallacies of the senses, men came to the conviction that life was their own and that nothing was to be believed which could not be apprehended by the senses. (A. 251.) This was the true origin of evil, and from it all evil affections and actions later flowed, as the ugly forms in which evil manifests and ultimates itself.

     III.

     We see, then, that man himself was, and is, the cause of evil, and that evil originated with him (A. 2588; T. 490), from things contrary to love and charity. (A. 7533.) Not that this origin was implanted in man by creation, but that he, by turning from God to himself, and so turning to himself the good that flows in from the Lord, made it in himself. (A. 7643.) But this solution introduces the second problem. The first turning aside was not evil, but the choice of a lower good. Even so, however, it was a turning contrary to the will of God-a turning which could not have originated in, or from, Him. And as man was still in good, how could he descend to a lower plane? The possibility was, of course, in his freedom, and in the fact that he could, if he so desired, abuse both his rationality and his liberty. Indeed, as the Writings point out, if man had not been endowed with freewill in spiritual things, God Himself would be the cause of evil, and must have created both good and evil. (T. 490.)

553

Love cannot be compelled. In creating man to reciprocate His love, the Lord had to endow him with freedom, and in so doing had to grant him freedom also to reject it. Given an original impulse to turn away from the Lord, therefore, man had the freedom necessary to follow it, which explains why the Lord could not do otherwise than permit the origin of evil. And we believe that the deep origin of that first impulse is to be found in the inherent tendency of all finite things, including the human organic, to fall away. Everything under God must change, or die; and change is always to be measured in terms of ascent or descent. Although the Lord created man with the ability to rise, it is of the intrinsic nature of the finite to fall. In this, we believe, is the reason why man could, and did, turn away from the Lord in a world as yet without sin; and under this concept it would seem that the fall was inevitable.
There is no other way, we believe, in which we can answer the question: Whence came that original impulse? Granted that man had freedom to turn back from the Lord, what made him want to do so, when up to that time he had experienced no such desire? In his racial innocence, whence came the urge to imperfection? Swedenborg says, in Rational Psychology, no. 555: "That the evil and the imperfect should have come into existence can be traced, not immediately to God as a cause, but to the created subject itself in which it is a nature." The human mind is said in the Writings to be "an organized form consisting of spiritual substances interiorly, and of natural substances exteriorly." (T. 38e.) Its natural substances, which are composed of the finest things of nature, are relatively dead, passive, and inert. Yet they are at once the containant and the receptors of the activity of its spiritual substances. And from a study of what is taught in the Writings about the change effected in the interior structure of the mind by the fall we conclude that it was of the intrinsic nature of those passive substances to become less responsive to the interior delights of love and wisdom, and more responsive to the exterior delights of the body, or self, and of the world. In this lay the ground of man's freedom, for until a lower good presented itself as so delightful that a decision had to be made, there was no active choice to be exercised.

554

As long as the men of the Most Ancient Church remained in the order of their life their interiors were open into heaven and so to the Lord, as were the least and most invisible little vessels (A. 5726), and even their sensuous things were uplifted by the Lord. (A. 6952: 6.) The substances or vessels of the natural mind were soft and pliant, and highly responsive to the life that inflowed from the Lord's Divine love. But as the activity of those vessels slowed down, as it were, they hardened themselves by almost imperceptible degrees against the heavenly order according to which life acts. The result of this was that the Lord's Divine leading, and the interior things of love and wisdom, still affected the mind with delight, but with a delight that steadily diminished in intensity. Man's free affirmation of this was his successive choice of lower goods. And as a result of this cumulative affirmation the hardening process continued until finally the vessels wholly rejected all influx of interior delights. In effect, those vessels were now inverted. In actual fact, they had become closed above against influx from the Lord, and opened below to influx from the body and the world through the senses. Their delights were now preferred above all others; and as the greatest delight of the body is to claim life as its own possession,-to feel that one is self-sustaining and able to live and act apart from God,-the sphere of love to the Lord and of submission to His leading became abhorrent. The mind was closed against it, and man began to receive his life from the loves of self and the world, and to confirm the appearance that he lived from himself. This, as has been said, was the origin of evil; and it was made possible by the fact that the substances of the natural mind were such that they would fall away, giving man the opportunity to choose between a higher and a lower good. (See A. 3318.)
Again and again it is said in the Writings that the love of self and the love of the world are the origin of all evils with man. At first glance, this teaching would appear to refer to the origination of evils since the fall, but that is not the case. These two loves did not first come into existence after the origin of evil in a historical sense. They were implanted in man from first creation; though as long as he remained in a state of integrity, they were not the loves from which his life was derived, but were subordinated to ends of spiritual use. But they were present, even if not as loves over against the loves of the Lord and of heaven; and in their existence was the possibility for man, first to love the Lord and heaven less and less, and, as he did so, to love self and the world more and more.

555

The intrinsic nature of the vessels of his natural mind brought him into the freedom to choose, providing, as it did, for an impulse away from the Lord and heaven toward self and the world. And once that impulse had been obeyed, it was only a matter of time until man should entirely reject heavenly loves, and derive his life from the loves of self and the world; for the hinge of his intellectual mind had been turned so that he looked, not to heaven, but to himself and the world. Also only a matter of time, then, was the beginning of ultimate evil. For when the loves of self and the world had become the life's love of man, lust for power and possessions inevitably became dominant passions, and sought satisfaction through evil acts.

IV.

Thus do the Writings unfold the mystery of the origin of evil, showing that evil is neither an eternal, uncreate principle nor a Divine creation, but something that man made in himself by the abuse of his God-given faculties. It might seem from what has been said that man was predestined to fall. But that is not the case. It was, indeed, of the intrinsic nature of the conscious mind that it should fall away, but man was free to choose between what was thus presented to him and what was higher in the scale of good. Predestination means, of course, that man has no liberty to choose, that only one course is open to him. The Most Ancients were not so conditioned. They were endowed with full freedom to choose whether they would rise or fall. The only predestination was to heaven, in that they were created to go there. It is true that the Lord foresaw the fall. But only an organic that could fall might rise; and in the very fact of man's being created with a mind that was capable of falling was the possibility of his rising. Had the mind been so created that it must fall, irrespective of man's desires, then there would have been predestination to evil. As it was, the fall, while inevitable, could come only through the exercise of man's free-will; and, having regard to the new trend of the race, its permission was of deepest mercy. When men first chose a lower good, it became as necessary that the racial man should fall as it is that an infant should eventually lose his innocence in order that he may enter into those stages of life which lead to the innocence of wisdom.

556

And at every stage in the subsequent history of the race the Lord provided men with a witness to Himself and a means of regeneration.
Only in the doctrine given in the Writings concerning the origin of evil is there hope of restoration for mankind. If evil were a Divine creation then would man be at the mercy of a capricious and unpredictable deity. And if evil were an uncreate principle, with which good is locked in eternal combat that may never yield a decisive victory then would man be as helpless as those unfortunate civilians whose country has become the battleground of mighty invading armies-spectators who could but await the outcome and then submit themselves to the victor. But because man made the origin of evil in himself by abusing the faculties of rationality and liberty and turning back from the Lord to himself evil can be overcome by the re-education of those faculties to turn man away from himself and the world to the Lord and heaven.
To this end has every Divine revelation been given, and every church established by the Lord. To this end has the Lord now made His Second Advent revealing Himself in His Divine Human as the one and only true God of heaven and earth and the sole object of love and worship, giving to men in the interior truth of the Heavenly Doctrine the crown of revelations, and establishing in human minds the crown of all the churches. All the uses of the New Church, all its organized activities are but means to the one great end-that of so affecting the minds of men with spiritual truth that they will be moved to shun as the source of all evil the loves of self and the world, and to use their liberty and rationality to look to the Lord and to heaven, so that there may be restored in them the image and likeness of God into which man was first created, and that the paradise which was lost may be regained.

557

ADVENT OF THE LORD 1947

ADVENT OF THE LORD Editor 1947

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.
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     We are taught in the Heavenly Doctrines that the Lord came into the world and assumed the Human in the way of His own Divine order, the order of His Divine Wisdom, which is ever the same and unchangeable. According to this order He created the universe; according to this order He creates man and also regenerates him. He willed to come into the world and glorify Himself according to the same order. For He is Order Itself, and cannot act contrary to Himself.
     From the knowledge of the Divine order, now revealed to us, we are given to comprehend, not only the nature of the Divine coming, but also the end and cause of it. He came that He might become Man in lasts as in firsts, and that it might be known to all in the universe that the invisible God had become visible. He came that He might redeem and save the human race, even to eternity. To comprehend the Divine order involved in the mode of effecting these ends is to think spiritually and in a holy manner of the Lord's advent. In this way a holy faith in the Gospel account is infilled with a spiritual faith of understanding, inspiring a spiritual love and worship that is now made possible by the Second Coming of the Lord, when He calls upon men to worship Him "in spirit and in truth."

558

     To that end we would offer some reflections upon this sublime and inexhaustible theme in the light of our teachings.

     The order of the Divine coming into the world is seen in an image in the Lord's advent to the individual man of the church. "The presence of the Lord is perpetual with every man, both evil and good; but His advent is only with those who receive Him, who are those who believe in Him and do His commandments. The presence of the Lord is in the light of truth; His advent is with those who conjoin heat to that light, love to truth, and bear spiritual fruit in good works." (T. C. R. 774.) The Lord then inflows with man through his will into his understanding, and thence into acts,- through the soul and mind into the body-and thus is received at His coming in fulness. The Lord is then received as to all the degrees of the Divine Human, Celestial, Spiritual and Natural-the Father, Son and Holy Spirit,-and man becomes the angelic image and likeness of God.
     As the order of that influx into man is the order of every Divine coming, we view in the order of man's regeneration an analogy and image of the order of the Lord's coming into the world, or rather of His glorification, which was the real coming-His coming or descent by the successive putting on of the Divine Natural from the Divine in Himself, effected by degrees as He put off the infirm human. As man is first born into the world, and is thereafter reborn or regenerated, so the Lord first assumed the human by birth, and then glorified Himself. And when He had fully glorified Himself, when He had completely expelled the assumed human, then He had fully come as Divine Man. He had made Himself Man "a little lower than the angels," and had "crowned Himself with glory and honor." (Psalm 8: 5.)
     The Divine order of operation was from firsts through intermediates to ultimates, thus in fulness, completeness, and perfection. In the glorification of His Human this was not fully accomplished until His resurrection. Even before the incarnation the Lord had glorified His Human in the heavens. The Divine glory above the heavens had been imparted to the Divine Human in the heavens.

559

But the Lord had not yet put on the Divine Human below the heavens, in ultimates. But this He accomplished when in the world, and to this He referred when He said: "Father, I have glorified Thee on the earth. And now, O Father, glorify Thou me with Thine own self with the glory which I had with Thee before the world was." (John 17: 4, 5.) And we are also told in the Gospel that the third degree of the Human the Holy Spirit, "was not until Jesus was glorified." (John 7: 39.)
     We view this order of the Divine operation, from firsts through intermediates to ultimates, in the creation of the universe, when the Divine Itself proceeding as the spiritual sun formed the spiritual world and thence the natural,-the "heavens and the earth." We see it in the creation of man, wherein the soul forms the vessels of the mind and thence the body. In the regeneration of man, love in the soul forms wisdom in the mind and produces use in the body. In the series of churches upon this earth, and the heavens from them, the celestial preceded the spiritual and the natural. And in this formation of the ancient heavens from the ancient churches we view the Lord's advent to the human race in its wider aspect,-His coming in the heavens, and His glorifying of His Human there, prior to His coming upon earth.
     As the Divine Itself, in creating the universe, had proceeded, gone forth, descended, through the formation of the series of atmospheres, as the only life in them, the only creative force, so the building of angelic heavens interiorly in those same spheres was the Divine coming to the human race, the Divine putting on a Human in heaven; that Human, by its presence, being the only life of the angelic soul and mind, the only life of the celestial and spiritual heavens, formed before the incarnation. This was the Divine coming in intermediates, not yet in ultimates except through those heavens, by a "Divine transflux" through heaven, which was the Human Divine before the advent into the world, "which was also the Divine Man who was presented when Jehovah so appeared," but which ceased when the Lord made the Human Divine in Himself by glorification in the world. (A. C. 6371.)
     Speaking in comparison with man's regeneration, the Lord's putting on the Human in the heavens may be described as the Divine Soul putting on or forming a Divine Mind, and a Divine Body potentially but not actually until He put this on during the process of glorification in the world. (D. L. W. 233.)

560

For so it is with man in the regeneration; the soul forms the mind and both form a spiritual body. But with the Lord that Divine Soul was the Infinite Divine Essence called Jehovah the Father the Divine Mind was the Human Essence, the Only-begotten Son, the Lord from Eternity the Word that "was with God, and was God," the "Word that became flesh, and dwelt among us."
For when the Lord came into the world, that Divine Soul and Mind-the Divine above heaven and the Divine in heaven-put on the finite human of man,-assumed it by birth; and as, by degrees, this infirm human was put off the Divine Body was put on, from the Divine Soul and Mind. In the words of the Doctrines "the Human which He put on in the world was superinduced on the prior Human." (D. L. W. 221.) And the same is meant by the teaching that the Divine Celestial and Spiritual in the Lord put on the Divine Natural by His glorification in the world. (D. L. W. 233.) For that Divine Natural was in the Divine Celestial and Spiritual potentially, but was not put on actually until He came into the world.
We are further taught that the Lord could have "assumed the Human Essence without nativity," but that He was born that He might "also put on evil" (A. C. 1573) which He derived from the mother as a plane in which He could meet and conquer the hells for the redemption of the human race. Without this the Divine could not have approached the hells to subjugate them, seeing that they cannot abide the Divine presence without being consumed. This became possible through the material finite human of man which the Lord assumed by birth, whereby He took upon Himself our infirmities, and thus the means of approaching and meeting the hells to overcome them in combat. In this way He "put on evil, that He might fight and overcome it." (A. C. 1573.) And at every stage of the combat, by every successive victory over hell, and every subjugation, the infirm human was gradually put off, and the Divine descended and entered in. Thus by degrees the Divine Soul and Mind were putting on a Divine Body, and at the same time accomplishing redemption.

561

     The analogy of this in man is that the will and understanding, or the soul and mind, by combat against evil, descend into the natural and purify it, putting on a new natural, a new body, within the earthly body. This new natural of the regenerate man becomes his body in the other world. But the new or Divine Natural of the Lord was purified and made Divine even to the ultimate flesh and bones, so that He became Divine Man to a lower ultimate than that of any angel. It was in this Divine Natural that He appeared to His disciples after His resurrection, when He said: "Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have." (Luke 24: 39. See H. H. 316.)
     Such a manifestation to sight and touch fulfilled one Divine purpose in His advent, making known to men that in His Divine Body He is visible, accessible and conjoinable in His own Human,-making known, even to all in the universe, that He is God Man, the only object of supreme love and worship. At the same time He manifested Himself as the Conqueror of death and hell, the Redeemer and Savior of the human race, with omnipotent power to protect, to regenerate, to save all who believe in Him and keep His commandments.

     Reception.-Some grasp of the truth that the Lord put on the Divine Human from the Divine in Himself is essential to a rational understanding of the Advent, and to a spiritual acknowledgment of the Divinity of Christ-a belief that has perished for the most part in the Christian world, remaining only with the simple in heart, who retain their faith in the Gospel, though with little comprehension.
     Where atheism reigns, and where there is no belief in the Divine, and no elevation of the thought above the natural, but instead a belief in nature only, in an evolution without a prior involution, there can be no comprehension of the Divine order in its descending operations as we have briefly pictured them, consequently no rational and spiritual understanding of the Advent, and no reception of the Lord in enlightened faith and a spiritual life.
     Yet the acknowledgment of the Divinity of Christ-the belief that the Human of the Lord is Divine, and is God-is a fundamental of the Christian faith, and fundamental to the faith of the New Church. For so far as men think of the Lord as mere man, as do many who profess otherwise with the lips, He is not worshipped as God; and where He is not worshipped as God there is no church, because no reception of Him.

562

     But the New Church is now blest with full means of enlightenment in the Divine Truth revealing the Divine Human in glory to the rational sight and spiritual understanding, moving to an exalted faith and love and worship. To the man of this Church who has availed himself of the wonders now revealed in such abundance, the First Advent will have real meaning, enkindling a deeper love and devotion than was ever possible before.

     The Celestial and the Spiritual.-In the foregoing we have emphasized the descending order of the Divine operation, because that is the essential nature of the Divine coming in every form-in the creation, in the regeneration of man, and in the glorification of the Human. For "He that cometh from above is above all." (John 3: 31.)
     We should add, however, that this descending order is seen more especially in the regeneration of the celestial man, as in most ancient times. In the glorification process the Lord operated from His Divine within and from the Word without, perfecting the Human as to Divine Truth, which He united to Divine Good. Such is the order of regeneration with the spiritual, as contrasted with the celestial; and He came to save the spiritual. "The Lord did not come into the world to save the celestial, but to save the spiritual. If the Most Ancient Church, which was celestial, had remained in its integrity, there would have been no need for the Lord to be born a man." (A. C. 2661:2.)
REFERENCE 1947

REFERENCE 1947

On pages 514, 515, of our last issue we quoted a passage from the True Christian Religion without giving the reference. It reads: "The Holy Spirit is nowhere named in the Word of the Old Testament, but frequently in the Word of the New Testament, both in the Evangelists and in the Acts of the Apostles, and in their Epistles." (T. C. R. 158.)

563

ADVENT OF GOD MESSIAH 1947

From "The Word Explained" Vol. VII.

7473. That he was to die who does not hearken to the priest or judge (Deut. 17: 12), clearly signifies that he will be doomed to death or condemned who does not hearken to Him who was represented by the priest and judge. Judges succeeded in place of leaders, for after the time of Moses it was judges who represented God Messiah as King. That these represented God Messiah must needs have been known to the people; for at the time of the advent of God Messiah it was on the lips of all that the Messiah would be born among them. All were then expecting Him, as they do at this day. Yea, in answer to Herod they said that He would be born in Bethlehem. [Matt. 2: 5.] Even among the gentiles it was known that a great prophet would be born. Thus they could never say that they did not know of the advent, and consequently of the fact that it is He who was signified by all their worship, and thus by their priesthood and their leader. But that they wished to have as their leader the leader of the world, thus antichrist or a false Messiah, and consequently the devil, is also well enough known; for then, as at this day, they aspired after nothing else than that which pertains to such a leader. What kind of a king it will be who will rule over them is very clearly evident from the description. It is not the kind they wish for, but the kind described elsewhere when they asked for a king. [I Samuel 8: 11-18.] According to that description, the king that was given them was rather the devil, for the description in that passage is the opposite of the present description of a king. Hence everyone can know that in the supreme sense it is God Messiah who is meant in this passage in Moses.

564

DIRECTORY 1947

     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; Revs. A. Wynne Acton, Elmo C. Acton, Karl R. Alden, Gustaf Baeckstrom, W. B. Caldwell, C. E. Doering, Secretary, F. W. Elphick, F. E. Gyllenhaal, Hugo Lj. Odhner; Right Rev. Willard D. Pendleton; Rev. Gilbert H. Smith,

     "The General Church of the New Jerusalem"
     (Incorporated.)

     OFFICERS.

     Bishop George de Charms, President.

Mr. Raymond Pitcairn, Vice President.
Mr. Edward H. Davis, Secretary.
Mr. Hubert Hyatt, Treasurer.
Mr. L. E. Gyllenhaal, Assistant 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, Geoffrey S. Childs, Randolph W. Childs, Edward H. Davis, George K. Fiske, Richard R. Gladish, Theodore N. Glenn, Hubert Hyatt, Marlin W. Heilman, Alexander P. Lindsay, Harold P. McQueen, Donald Merrell, Hubert S. Nelson, Philip C. Pendleton, Harold F. Pitcairn, Raymond Pitcairn, Colley Pryke, Arthur Synnestvedt, Norman P. Synnestvedt, Harry C. Walter.

     Honorary Members: Mr. Charles G. Merrell, Mr. Rudolph Roschman, and Mr. Paul Synnestvedt.

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     The Clergy.

     Bishops.

DE CHARMS, GEORGE. Ordained June 28, 1914; 2d Degree, June 19, 1916; 3d Degree, March 11, 1928. Bishop of the General Church. Pastor of the Bryn Athyn Church. President, Academy of the New Church, Bryn Athyn, Pa.
ACTON, ALFRED. Ordained June 4, 1893; 2d Degree, January 10, 1897; 3d Degree April 5, 1936. Pastor of the Society in Washington, D. C. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa.
PENDLETON, WILLARD DANDRIDGE. Ordained June 18, 1933; 2d 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; 2d 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 CARMAN. Ordained June 14, 1925; 2d Degree, August 5, 1928. Pastor of the Immanuel Church, Glenview, Illinois. Address: 12 Park Drive, Glenview, Illinois.
ALDEN, KARL RICHARDSON. Ordained June 19, 1917; 2d Degree, October 12, 1919. 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; 2d Degree, June 27, 1920. Pastor of the Society in Stockholm, Sweden. Visiting Pastor of the Oslo Circle. Address: Svedjevgen 30, Appelviken, Stockholm, Sweden.
BOYESEN, BJORN ADOLPH HILDEMAR. Ordained June 19, 1939; 2d Degree, March 30, 1941. Pastor of the Pittsburgh Society. Address: 299 Le Roi Road, Pittsburgh 8, Pa.
BRICKMAN, WALTER EDWARD. Ordained, 1st and 2d Degrees, January 7, 1900. Address: 818 Indiana Avenue, Weslaco, Texas.
CALDWELL, WILLIAM BEEBE. Ordained October 19, 1902; 2d Degree, October 23, 1904. Editor of New Church Life. Address: Bryn Athyn, Pa.
CRANCH, HAROLD COVERT. Ordained June 19, 1941; 2d Degree, October 25, 1942. Pastor of Sharon Church, Chicago, Ill. Visiting Pastor to the Western United States. Address: 5220 Wayne Avenue, Chicago 40, Ill.
CRONLAND, EMIL ROBERT. Ordained December 31, 1899; 2d Degree, May 18, 1902. Address: Bryn Athyn, Pa.
DOERING, CHARLES EMIL. Ordained June 7, 1896; 2d Degree, January 29, 1899. Dean of Faculties, Academy of the New Church, Bryn Athyn, Pa.
ELPHICK, FREDERICK WILLIAM. Ordained February 7, 1936; 2d Degree, June 19, 1926. Superintendent of the South African Mission. Address: 135 Musgrave Road, Durban. Natal, South Africa.

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GILL, ALAN. Ordained June 14, 1935; 2d Degree, June 19, 1936. Pastor of the Colchester Society. Address: 9 Ireton Road, Colchester, England.
GLADISH, VICTOR JEREMIAH. Ordained June 17, 1938; 2d Degree, August 5, 1938. 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 Religion Lessons, and Religious Instruction in the Bryn Athyn Elementary School. Address: Bryn Athyn, Pa.
HEINRICHS, HENRY. Ordained June 24, 1933; 2d Degree, February 8, 1935. Address: R. R. 3, Kitchener, Ontario, Canada.
HENDERSON, WILLIAM CAIRNS. Ordained June 10, 1934; 2d Degree, April 14, 1935. Secretary of the Council of the Clergy. Pastor of Carmel Church, Kitchener, Ontario, Canada. Address: 37 John Street East, Waterloo, Ontario, Canada.
LEONARDOS, HENRY. Ordained, 1st and 2d Degrees, August 5, 1938. 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, 1938 Pastor of the Rio de Janeiro Society. Address: 133 Rua Dezembargador Tsidro, Rio de Janeiro, Brazil.
ODHNER, HUGO LUNGBERG. Ordained June 28, 1914; 2d Degree, June 24, 1917. Secretary of the General Church. Assistant Pastor of the Bryn Athyn Church. Professor, Academy of the New Church, Bryn Athyn, Pa.
ODHNER, ORMOND DE CHARMS. Ordained June 19, 1940; 2d Degree, October 11, 1942. Assistant Pastor of the Immanuel Church, Glenview, Illinois. Visiting Pastor, Chicago District and the Southern States. Address: 73 Park Drive, Glenview, Illinois.
PRYKE, MARTIN. Ordained June 19, 1940; 2d Degree, March 1, 1942. Pastor of Michael Church, London. Address: 136 Friern Road, East Dulwich, London, S. F. 33, England.
REUTER, NORMAN HAROLD. Ordained June 17, 1938; 2d Degree, June 15, 1930. Pastor of the Akron Circle, Visiting Pastor of the General Church. Address: 1043 Gardner Boulevard, Barberton, Ohio.
RICH, MORLEY DYCKMAN. Ordained June 19, 1938; 2d Degree, October 13, 1940. Secretary of the Educational Council. Pastor of the Advent Church, Philadelphia, Pa., and Visiting Pastor of the Arbutus, Maryland, Circle, the New York Society, and the Northern New Jersey Circle Address: 137 Elm Ave., Philadelphia 11, Pa.
ROGERS, NORBERT HENRY. Ordained June 19, 1935; 2d Degree, October 13, 1940. Pastor of the Durban Society. Address: 139 Musgrave Road, Durban, Natal, South Africa.
SANDSTROM, ERIK. Ordained June 10, 1934; 2d Degree, August 4, 1935. Assistant to the Pastor of the Stockholm Society, and Visiting Pastor of the Jonkoping Circle. Address: Levertinsgatan 5, Stockholm, Sweden.
SMITH, GIlBERT HAVEN. Ordained June 25, 1911; 2d Degree, June 19, 1913. Address: South Shaftsbury, R. F. D. 1, Vermont.

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STARKEY, GEORGE GODDARD. Ordained June 3, 1894; 2d Degree, October 19, 1902. Address: Glenview, Illinois.
WHITEHEAD, WILLIAM. Ordained June 19, 1933; 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, 1947. Address: Emmastraat 26, Rijswijk, Z-H, Holland.
HELDON, LINDTHMAN. Authorized, July 1, 1947. Address: 13 Alexander Street, Penshurst, N. S. W., Australia.
LUCAS, LOUIS. Authorized, August 30, 1947. Address: 173 rue de Paris, Montreuil s/Bois, Seine, France.

     British Guiana Mission.

     Pastor.

ALGERNON, HENRY. Ordained, 1st and 2d Degrees, September 1, 1940. Pastor of the General Church Mission in Georgetown, British Guiana. Address: 273 Lamaha Street, Georgetown 4, Demerara. British Guiana, South America.

     South African Mission.

     Xosa.

KANOISA, JOHNSON. Ordained September 11, 1938. Minister of the Sterkstroom Society, Cape Province. Address: P. O. Sterkstroom, C. P., South Africa.

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     Mosuto.

MOTSI, JONAS. Ordained September 29, 1939; 2d Degree, September 30, 1939. 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. Kalahasi, 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, 1938; 2d Degree, September 30, 1929. Pastor of the Mayville Society, Durban. Address: 104 Oakleigh Drive Durban, Natal, South Africa.
MKIZE, SOLOMON. Ordained August 21, 1938. Address: Pangode Halt, P. O. Melmoth, Zululand.
NZIMANDE, BENJAMIN ISHMAEL. Ordained August 21, 1938. Minister in the Deepdale and Bulwer District. Natal Address: c/o Inkumba Government School, P. O. Deepdale, Natal, South Africa.
SABELA, PETER. Ordained August 31, 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.

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Church News 1947

Church News Various 1947

     BRYN ATHYN.

     The fall activities in the society started on October 3rd with the first Friday supper, which was followed by the Annual Meeting of the Bryn Athyn Church. The business included the reports of the officers and the election of three trustees. From the statistics presented by the Secretary we learned, among other things, that the membership of the society is now about 500.
     After the Friday supper on October 10th, the doctrinal classes were resumed, and the Rev. Hugo Lj. Odhner began a series in which the textbook will be the Arcana Coelestia. These classes are very interesting and are well attended.

     Club House.-Bishop Acton has resumed his classes, which are held here on Thursday evenings, and we are fortunate in having him treat the work on the Infinite.
     Sunday night suppers have been served here for some weeks by Mr. and Mrs. David Grubb and their able committee. During the Charter Day weekend they served meals for the benefit of the members of the community and their guests, and these occasions made it possible for us to meet many visitors in a short time.
     On October 12th there was a Sons of the Academy supper followed by an address by the Rev. Morley Rich on the subject of "Education."
     The following Sunday, after supper, we heard an informative and illuminating address from Congressman McConnell on "The Taft-Hartley Labor Act." He is a representative from our Montgomery County, and chairman of the House Labor Committee.
     Rehearsals of the choruses for "Yeomen of the Guard" are under way. Every Tuesday night the Club House resounds with the charming melodies and lyrics of our old friends, Gilbert and Sullivan.

     The Women's Guild held its first meeting of the season in De Charms Hall on Tuesday, October 14th, with the new president. Mrs. Kenneth Synnestvedt, in the chair. Mrs. Edward Cranch is secretary, and Mrs. Ralph McClarren is treasurer. There was no program, with an address or other feature, the feeling being that the business of the opening meeting occupies too much time to allow for anything else.
     The following evening, October 15th, Mr. William R. Cooper gave an illustrated talk on the summers visit to England from which he and Mrs. Cooper had but recently returned. He had taken many photographs of the people and places visited, so many, in fact, that he has divided them into two "lectures." The first included the people, most of whom are known to their New Church friends here, and all of whom we have heard about. We are looking forward to his next lecture, to be given in November.

     Charter Day this year resembled a "little Assembly." To paraphrase a very famous person, "Never have so many done so much in such a short time." On October 23rd the guests from many centers of the General Church began arriving, and the social whirl was on.

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On Friday, after the service in the cathedral, there was a luncheon at the Club House which was very much in the nature of a Reunion. In between the events of the program everyone "cruised around" seeing everyone else. It is not the least of the benefits of this annual celebration.
     Nearly all remained until Sunday and the service in the cathedral, and it seemed that everyone attended. In the afternoon there were teas and further visiting. And in the evening the cathedral was again the scene of a wedding, when Mr. Cedric Franklin Lee, son of Mr. and Mrs. Sydney E. Lee, of Glenview, was married to Miss Bernice Bostock daughter of Mr. and Mrs. Edward C. Bostock, of Bryn Athyn, Bishop de Charms officiating. This was a perfect ending of a very delightful weekend.
     LUCY B. WAELCHLI.

     CHARTER DAY.

     October 24, 25, 1947.

     It would be impossible to imagine any more perfect weather than we had for this year's Charter Day celebration. Add to this a large number of visitors from other localities, and you have at least two important elements for a successful and inspirational occasion.
     The traditional, banner-bright procession to the cathedral brought the Academy officials, students and ex-students to join the assembled congregation in the opening worship. After the songs, recitations and Lessons, the Rev. Ormond Odhner delivered the Address.
     He began by defining the purpose of New Church education as being to give freedom of choice on more interior planes of will and understanding. This can be, and is, done by presenting knowledges of spiritual things, and by presenting knowledges of natural things in a certain distinct order. Through this type of education the mind is opened, not only to appreciate the shadings of the Heavenly Doctrines, but also to receive more fully the influx of both heaven and bell, and thus is given a more interior choice between them. This may he compared to the appreciation of a symphony-an appreciation which cannot be complete or intelligent unless a man has some ordered knowledge of music.
     The speaker then dwelt upon the importance of the order in which knowledges are presented to the student, showing that, though the same knowledges he presented in schools not of the New Church, the order and sphere in which they are presented are such as to serve the loves of self and the world, and to inculcate, foster and encourage those loves, so much so that, although a man so educated can be saved and instructed after death, he can hardly regenerate in the true sense of that word while he lives in the natural world. For the choice afforded him is only an external one, and cannot be that choice between essential good and evil which is spiritual temptation.
     Future generations, Mr. Odhner concluded, will look back in amazement at the obscurities and difficulties which we now encounter in the process of developing New Church education. But they will also view our efforts with respect, if we are faithful and diligent in effecting the general principles which we now see.
     Altogether, the address conveyed with emphasis and art that distinctive sphere of intellection which we recognize as the true Academy. We are happy to note that it is to be published in the Bulletin of the Sons of the Academy.

     Differently from some previous years, the football game in the afternoon could have conveyed to no one any remote suspicion of a "set-up." Hill School, of Pottstown, Pa., was big and tough, and, with a galloping antelope in their backfield, handed our team the short end of an 18-6 score. Consolation prize: Our boys scored a touchdown in the second half, and were within a few yards of another when the game ended.

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     In the evening, the customary reception and dance were considerably enhanced by what was, we opine, an unusually good orchestra.

     Banquet.-Over 500 persons gathered in the Assembly Hall for the Banquet on Saturday evening. The opening remarks and events of the program gave promise of an occasion of atomic power. In a smooth and quietly dramatic manner, the toastmaster, Mr. Philip G. Cooper, introduced the subject of the evening by saying that, while it is true that one stone does not make a bridge, yet one of the keystones of human life is freedom. This keystone was to be the particular theme of the evening.
     Before the formal speeches began, however, there occurred one of those graceful interludes which have gradually become almost traditional at Charter Day banquets. On behalf of the Synnestvedt family, Mr. Stuart Synnestvedt presented to Bishop Acton, as representing the Academy, a portrait of the Rev. Homer Synnestvedt. Accepting this in the name of the Academy, Bishop Acton spoke of the important uses which Mr. Synnestvedt had rendered to the schools during his life on earth, and of his valuable social sphere and its happy influence.
     The toastmaster then initiated the formal speaking program, saying that with the exploding of the first atomic bomb in New Mexico a new age had dawned for humanity. What, it might he asked, does this new age mean for the New Church?
     With the ball darkened we ware then shown an Army motion picture of the bombing of Hiroshima and Nagasaki and the damage done thereby. Accompanied by sound effects and music, the film was evidently designed to build up a hypertense feeling of the seriousness of the atomic bomb.
     Mr. Ralph McClarren, the first speaker, then gave a short lecture on the theory and possible uses of atomic energy, which he illustrated by slides. His remarks pointed to the question afterwards asked by the toastmaster:
Will this energy be used for peaceful purposes or for military aggrandizement?
     In his interpolative remarks, Mr. Cooper brought out the fact that there is a wide-open field of opportunity for young men in the development and production of atomic energy, and he also mentioned that young New Churchmen could wield an ameliorating influence in this field. This, he said, leads naturally to the $64 question: "What is the responsibility of the Academy in meeting the educational needs of these young men?" In order to deal successfully with the life that is ahead of them, they must he aware of the possibilities of the future, and they must be equipped with at least some elemental tools.
     Mr. Dandridge Cole, the next speaker, addressing himself to solutions of the atomic era for the New Church, suggested that the growth of the church and the production of more cell-groups might be much aided if we were to unify our faith by the use of the inductive method of reasoning universally practiced by scientists. He further suggested that, if we would be realistic about the threat of atomic energy, we should prepare right now for the physical protection of our various groups, perhaps even preparing refuges in remote spots such as the Delaware Water Gap region Finally, he put forward the idea that we could decrease our mental separation from the world, and he prepared to assume educational responsibilities toward it in the future, if we tried to prepare textbooks consisting of the best of the world's knowledge organized in the order of New Church education.
     During the intervals between speeches a record of the hill-billy song about "Atomic Power" was played, with the intention of providing a relief from the grave subjects which we had been considering. Mr. Hubert Hyatt was also called upon to fill in the interlude, and did so with some humorous by-lines.

572

     The Rt. Rev. Willard D. Pendleton, as the next speaker, first presented a check from a group of Old Grads to Prof. Eldric Klein, as a donation toward the new Fine Arts course in the College.
     Bishop Pendleton, speaking on the atomic age from the New Church point of view, said that the atomic age threatens to wipe us out as a nation. Our only solution lies in a life according to religion-the life of regeneration. But the world also is calling for moral defense; and even self-interest demands that men look toward the neighbor. However, though we hear about "the revival of religion," we see that it is only an intellectual phenomenon, a reaction from the materialistic outlook of past years, and that it does not really touch and change the inward hearts of men, nor has it brought people back to the Old Church in any numbers. We must have no illusions about this "religious revival." It is prompted by self-interest, and hence is not a spiritual revival. Spiritual conscience is the only real hope of mankind, and this can be founded only upon an acknowledgment of the Lord's Divine Human-an acknowledgment which is now possible because Revelation shows what He is. And so, while we cooperate with men of good will, while we support such organizations as the United Nations, let us also hold firm to the purpose of the Academy, which is to provide an external order which is the product of a true internal order. While we experience a neighborly concern for the preservation of civilization and of the human race, let us remember that the Divine Providence looks to temporal things only in so far as they agree with eternal things. Realizing that the use of atomic power is under the government of the Divine Providence, let us faithfully continue our work of preserving that Revelation which is the only hope of the world. And, finally, let us constantly seek the Lord where He may he found.
     Bishop de Charms, in closing the banquet, garnered considerable laughter, tinged with a note of relief, when he reverted to the grim idea of one speaker by saying that he "trembled to think of the lot of the Bishop of the General Church when and if there existed small groups of thirty people on each planet!"
     Continuing, the Bishop remarked that the program of the evening could have left no doubt of the seriousness of the situation which we face. In regard to this subject he had been impressed with the great contrast between men's knowledge of nature and their knowledge of the Divine Human. Atomic power can be used for good ends only if intelligence and charity exist with men. Therefore intelligence and charity make a force which is superior to and stronger than atomic energy Divine Love and Wisdom are therefore infinitely more powerful than atomic energy. No other conclusion is possible than that the Creator of the universe will he able to protect His creation and His Word.
     MORLEY D. RICH.

     KITCHENER, ONTARIO.

     Weddings.-August was a month of showers and weddings. Setting a precedent in our society, we had two weddings on consecutive Saturdays.
     On August 9th, Miss Carita Hill, daughter of Mrs. J. Edward Hill and the late Mr. Hill, was married to Mr. Bruce Herbert Scott, son of Mr. and Mrs. A. H. Scott of Toronto, in a lovely candlelight service. Rev. W. Cairns Henderson performed the ceremony. Beautiful music was rendered by five members of the Stroh family.
     The bride, in a beautiful silver satin gown, and carrying red roses and gardenias, was attended by her sister Betty as maid of honor and by her sister Madeline and Doreen Scott as bridesmaids. They were frocked alike in nylon sheer dresses in shades of green and yellow, and carried bouquets of yellow and deep pink gladioli. Performing the duties of best man was Mr. Robert Scott; and Messrs. Leonard and Murray Hill and Ivan Scott ushered.

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     Mr. Leonard Hill was toastmaster at the lovely reception that followed. Toasts were proposed and responded to, songs were sung, and refreshments and dancing enjoyed. Carita and Bruce have made their home in Toronto, but we are fortunate in having frequent visits from them.
     On August 16th, Miss Doris Lorraine Bond, daughter of Mrs. Arthur Bond and the late Mr. Bond, became the bride of Mr. John Emanuel Hamm, son of Mrs. John Hamm and the late Mr. Hamm, in another lovely candlelight service. Our pastor again officiated. Mrs. Edward Jessop, of Goderich, sister of the bride, played the wedding music.
     The bride looked charming in a white satin dress, carrying a bouquet of red roses. Miss Lillian Bond attended her sister in a blue crepe dress, and Master John Mackenzie, nephew of the groom, acted as ringbearer. Mr. Harold Hansm performed the duties of best man, and Messrs. Tom and Jim Bond were ushers.
     At the delightful reception which followed Mr. Cecil James was toastmaster, and a similarly enjoyable evening ensued. Doris and Jack have left us to make their home in Red Lake, Ontario, and our very best wishes go with them.

     On Sunday, August 31, Candidate Kenneth Stroh preached a very fine sermon. It was quite a thrill for us to hear one of our boys address us from the pulpit.
     Carmel Church School opened for the year 1947-1948 with twenty pupils in 6 grades. The upper grades are taught by Miss Marion Schnarr, and the lower grades by Miss Joan Kuhl; assisted, of course, by the principal.
     General doctrinal classes were resumed on Friday, September 12th. The first series dealt with the subjects of death, man's resuscitation, and the three states of the world of spirits. We enjoyed a series of Sunday services on the Ten Blessings, the first being held in July.
     Young People's classes, Women's Guild, Theta Alpha, Men's Club, and Philosophy Club have resumed their meetings after the holiday months.
     Weekly Friday suppers are again very popular occasions, and they are catering to record numbers.
     Carmel Church was well represented at both the District Assembly in Toronto and Charter Day in Bryn Athyn, and our representatives returned with glowing accounts of the occasions.
     MARY A. KNECHTEL.

     DETROIT, MICHIGAN.

     This time we have little in the way of news to report besides the routine meetings, but we cannot let the December issue of NEW CHURCH LIFE, go to press without taking advantage of the opportunity it offers to extend hearty wishes for a Happy Christmas to our friends throughout the Church.
     Particularly do we wish to remember at this time those former members and friends of our group who, through marriage or for other reasons, have left Detroit for other fields of usefulness.
     And so our best wishes for Christmas and the coming year go especially to Mr. and Mrs. Leon Rhodes (Muriel Childs) Mr. and Mrs. Hugh Gyllenhaal (Virginia Childs), Mr. and Mrs. Henry Mellman (Sylvia Synnestvedt), Mr. and Mrs. Gordon Smith (Frances Cook), Mr. and Mrs. Willard McCardell (Edith Cook), Mr. and Mrs. William Howells Walker, Lieut. (j.g.) and Mrs. Marvin J. Walker, and Mr. Dan Horigan.
     May the spiritual fellowship that binds all New Church people together bring us happy thoughts of each other when we gather in our respective places of worship to celebrate the joyous Christmas season!

     Home Dedication-A special feature of the Rev. Norman H. Reuter's visit to our group on October 25th and 26th was a dedication service for the new home of Mr. and Mrs. Walter C. Childs. This took place following a doctrine class, and was not only very impressive, but also truly significant.

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A new copy of the Word was placed by our pastor in a special repository, and the home was dedicated to New Church worship and uses. To inaugurate it also as a center of the social life of our group, the Childs have invited the entire membership to a Halloween masquerade party on November 1st. This report will have to be mailed before the party takes place, but, judging from the arrangements being made and previews of some of the costumes, it promises to be a grand and memorable affair.

     Annual Meeting.-On Sunday afternoon. October 26, our annual business meeting was held Perhaps our friends will be interested to learn that during the year we held 12 monthly services of worship. 11 of them conducted by the Rev. Norman H. Reuter and one by Candidate Kenneth Stroh. There were also 31 lay services, conducted by Norman P. Synnestvedt and Walter C. Childs. Twenty doctrinal classes, a Christmas party, and a celebration of June 19th, rounded out our year's activities.
     Officers elected were: Secretary, Norman P. Synnestvedt; Treasurer, William F. Cook; Corresponding Secretary, Sanfrid Odhner; additional member of the Board, Leo Bradin.

     Once again we are happy to report an addition to our ranks in the person of Mr. Reynold Doering, of the Bryn Athyn Society. Mr. Doering's work has taken him to Wayne, Michigan, which is a twenty-five mile drive from our meeting place, but that's nothing at all to an ardent New Churchman. We understand that Mr. Doering is arranging to have his wife and son join him soon, and we shall be very happy indeed to welcome them.
     WILLIAM W. WALKER.
PARENT TEACHER JOURNAL 1947

PARENT TEACHER JOURNAL 1947

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ANNUAL COUNCIL MEETINGS 1947

     Announcements

     General Church of the New Jerusalem.

     ANNUAL COUNCIL MEETINGS.

     BRYN ATHYN, PA., FEBRUARY 2-7 1948.

     Program.

Monday, February 2.
     8.00     p.m. Consistory.

Tuesday, February 3.
     10.00 a.m.     Council of the Clergy.
     3.30     p.m.     Council of the Clergy.

Wednesday, February 4
     10.00 a.m.     Council of the Clergy.
     3.30     p.m.     Council of the Clergy.

Thursday, February 5.
     10.00 a.m.     Council of the Clergy.
     3.30     p.m.     Open.
     7.00     p.m.     Social Gathering

Friday, February 6.
     10.00 a.m.     Council of the Clergy.
     3.30     p.m.     Executive Committee of the General Church.
     3.30     p.m.     Educational Council Committee. (Headmasters.)
     7.00     p.m.     Supper.
     7.45     p.m.     Open Session of the Council of the Clergy.

Saturday, February 7.
     10.00 a.m.     Joint Council.
     3.30     p.m.     Corporation of the Academy of the New Church.

Sunday, February 8.
     11.00 a.m. Divine Worship.

GENERAL CHURCH OF THE NEW JERUSALEM
RIGHT REV. GEORGE DE CHARMS, BISHOP
REV HUGO LJ. ODHNER, SECRETARY, MR. H. HYATT. TREASURER
Bryn Athyn, Pennsylvania, U. S. A.
PUBLIC WORSHIP AND DOCTRINAL CLASSES 1947

PUBLIC WORSHIP AND DOCTRINAL CLASSES 1947

Arbutus. Md.-Fourth Sunday, 11 a.m. Class preceding Friday. Visiting Pastor Rev. Morley D. Rich. Secretary Mr. Charles Umberger. 172 Kingston Park, Baltimore 20, Md.

Barberton, Ohio.-Service First Sunday each month at 434 Newell St. Lay-conducted services other Sundays. Pastor: Rev. Norman H. Reuter, 1043 Gardner Blvd.

Bryn Athyn, Pa.-Pastor: Bishop George de Charms. Assistant Pastor: Rev. Hugo Lj. Odhner; Friday Class.

Chicago, Ill.-Sharon Church. Pastor: Rev. Harold C. Cranch. North Side, 5220 Wayne Ave. Services 11.15 a.m., Wednesday Class. South Side, Telephone the Pastor for information as to dates.

Colchester, England-Maldon Road. Pastor Rev. Alan Gill, 9 Ireton Road. Wednesday Class.

Detroit, Mich.-Fourth Sunday, 11.30 a.m., at 434 West Nine Mile Rd., Ferndale, Mich. Secretary: Mr. Norman P. Synnestvedt, 19304 Woodington Drive, Detroit.

Durban, Natal, South Africa.-Pastor: Rev. Norbert H. Rogers, 129 Musgrave Road.

Erie, Pa.-Secretary: Mr. Edro Cranch, 1309 E. 20th Street.

Glenview, Ill.-Pastor: Rev. Elmo C. Acton. Friday Class.

Hurstville, N. S. W., Australia.-Dudley Street. Authorized Leader: Mr. Lindthman Heldon, 13 Alexander St., Penshurst, N. S. N., Australia.

Jonkoping, Sweden.-Occasional. Visiting Pastor: Rev. Erik Sandstrom.

Kitchener, Ont.-820 King St., West. Pastor Rev. W. Cairns Henderson, 37 John Street, Past, Waterloo, Ont. Friday Class.

London, England.-Burton Road, Brixton. Pastor: Rev. Martin Pryke, 136 Friern Road, East Dulwich, London, S E., 22.

Montreal, Quebec.-Services and classes five times a year. Pastor: Rev. A. Wynne Actor. Leader: Mr. E. W. R. Izzard, 217 Strathearn Av., Montreal West.

New York, N. Y.-First Sunday, 4 p.m., at 247 E. 53rd St. Secretary: Miss Corneila Stroh. Phone Walker 5-5594.

North Jersey.-Homes of Members. 1st Sunday. Secretary: Mrs. Roger Doering, 64 Morgan Place, W. Arlington, N. J.

North St. Paul, Minn.-Monthly. Visiting Pastor: Rev. Ormond Odhner, 116 Park Drive, Glenview, Illinois.

Paris, France.-Authorized Leader: Mr. Louis Lucas, 173 rue de Paris, Montreuil s/Bois, Seine, France.

Philadelphia, Pa.-Services at 1714 Chestnut St., first three Sundays, 11 am. Pastor: Rev. Morley D. Rich, 127 Elm Ave., Philadelphia 11, Pa.

Pittsburgh, Pa.-299 Le Roi Road. Pastor: Rev. Bjorn A. H. Boyesen. Telephone: Penhurst 6081. Friday Class, weekly.

Rio de Janeiro, Brazil.-Pastors: Revs. Henry Leonardos and J. de M. Lima. Secretary: Gilberto Caire de Roure.

Rockford, Ill.-Meetings at "Sweden House," East State Road. Secretary: Miss Elenor Eklund; phone County 697 ring 12.

South African Native Mission.-Rev. F. W. Elphick, Superintendent, 135 Musgrave Road, Durban, Natal, South Africa.

Stockholm, Sweden.-Ordenssalen, Tunnelgatan 19 C. Pastor: Rev Gustaf Baeckstrom, Svedjevagen 20, Appelviken, Stockholm. Assistant to the Pastor: Rev. Erik Sandstrom Levertinsgatan 5, Stockholm.

The Hague, Holland.-Monthly Meetings in Homes. Authorized Leader: Mr. Emanuel Francis, 26 Emmastraat, Rijswijk, Z-H, Holland.

Toronto, Ont.-35 Elm Grove Avenue. Pastor: Rev. A. Wynne Acton, 2 Elm Grove Av. Wednesday Class.

Washington, D. C.-Services every third Sunday at 1730 16th St., N.W. Class preceding Saturday. Pastor: Right Rev. Alfred Acton. Secretary: Mr. Alexander Iungerich, 8 Lincoln Ave., Kensington. Maryland. Services
Jan. 15; Feb. 2 and 23.

Wyoming, Ohio.-Services at the home of Mr. Donald Merrell, 227 Grove Ave.